Fatimah Az-Zahra', Daughter Of The Apostle Of Allah
This chapter deals with Fatimah az-Zahra' (the Radiant), the daughter of the
Messenger of Allah. It treats her birth, span of life and the time of her death,
as well as some of her excellences and characteristics. It consists of three
sections.
Her Birth, Names And Epithets
The most predominant view in the traditions transmitted by our traditionists is
that Fatimah az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah,
in the fifth year of the Prophet's Prophetic career. It is also asserted that
when the Prophet died, Fatimah was eighteen years and seven months old.
It is reported on the authority of Jabir ibn Yazid that (the fifth Imam) al-Baqir
was asked: "How long did Fatimah live after the Messenger of Allah?" He
answered: "Four months; she died at the age of twenty-three." This view is close
to that reported by the traditionists of the (Sunni) majority. They have
asserted that she was born in the forty-first year of the Messenger of Allah's
life. This means that she was born one year after the Prophet was sent by Allah
as a messenger. The scholar Abu Said al-Hafiz relates in his book
Sharafu'n-Nabiyy that all the children of the Messenger of Allah were born
before Islam except Fatimah and Ibrahim, who were born in Islam. [1]
It is reported that the sixth Imam Ja'far as-Sadiq said:
"Fatimah has nine names with Allah. They are: Fatimah, as-Siddiqah (the
Righteous), al-Mubarakah (the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the
Unblemished), arRadiyah (the one content with Allah's pleasure), al-Mardiyyah
(the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and
az-Zahirah (the Luminous). In the Musnad (collection of transmitted hadiths) of
the eighth Imam ar-Rid5, it is reported that the Prophet declared: "I named my
daughter Fatimah (the Weaned One) because Allah weaned her and those who love
her from the Fire." The Prophet also called her al-Batul (pure virgin), and said
to `A'ishah: "O Humayra' (a redish white, a well-known epithet of `A'ishah),
Fatimah is not like the women of human kind, nor does she suffer the illness you
(women) suffer! " This is explained in another prophetic tradition which asserts
that she never menstruated. It is likewise reported by Sunni traditionists on
the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari,
say: "Fatimah never experienced the blood of menstruation or parturition, for
she was created from the waters of Paradise." This is because when the Messenger
of Allah was transported to heaven, he entered Paradise, where he ate of its
fruits and drank its water.
Proofs Of Her `Ismah (Sinlessness), Some Of The Signs Proving Her Status With
Allah, And Traditions Indicating Her Excellence And Exalted Status
One of the most incontrovertible proofs of Fatimah's sinlessness is Allah's
saying: Surely Allah wishes to remove all abomination from you, O People of the
House, and purify you with a great purification [our. 33 : 33 ] . The argument
in favour of this, is that the Muslim community has unanimously agreed that the
`People of the House' (i.e., ahlu'l-bayt), intended in this verse are the People
of the Household of the Messenger of Allah. Traditions (ahadith) of both the
Shi`i and Sunni communities have asserted that this verse particularly refers to
'Ali, Fatimah, Hasan and Husayn. The Prophet, moreover, spread over them all one
day a Khaybarite mantle and prayed: "O Allah, these are the People of my
Household, remove all abomination from them and purify them with a great
purification!" Umm Salamah said: "I too, O Apostle of Allah, am of the People of
your House!" He answered: "Your lot shall be good!"
The Divine Will expressed in this verse must by necessity be either an abstract
will not implemented by an action, or a will accompanied by an action. The first
option is untenable because it implies no particular applicability to the People
of the Prophet's House; such a will is shared by all obligated (mukallafin)
human beings. Nor is abstract will by itself cause for praise. The entire
community has concurred on the view that this verse proclaims the excellence of
the People of the Prophet's House over all others, and that the verse refers to
them alone. Thus the second option (that the Divine Will referred to in the
verse is a will accompanied by action) is true, and in it is clear proof of the
sinlessness of those who were intended in the verse. It implies further that it
is impossible for them to commit any evil action. Moreover, any others whom we
have not named here are no doubt not held by general consensus as possessing `ismah
(protection from error). Thus since the verse necessarily implies sinlessness it
must apply to them (the People of the Prophet's House), because it pertains to
no other individuals.
Another proof of Fatimah's sinlessness is the Prophet's saying concerning her: "Fatimah
is part of me. Whatever causes her hurt, hurts me." He also said: "Whoever hurts
Fatimah, hurts me, and whoever hurts me, hurts Allah, exalted be His Majesty! "
The Prophet said further: "Allah becomes wrathful for Fatimah's anger, and is
pleased at her pleasure." Had she been one who was guilty of committing sins, it
would not be that anyone causing her hurt would by this cause the Prophet
himself hurt in any way. On the contrary, if anyone were to disgrace and hurt
her deservedly - even if he were to inflict upon her the severest punishment
permitted by the limits set by Allah - if her action necessitated such
retaliation, it would be pleasing to him.
Among the signs indicating Fatimah's exalted status with Allah is an incident
related by both Shi'i and Sunni traditionists on the authority of Maymunah (the
Prophet's wife), who reported that Fatimah was found asleep one day, the
handmill beside her turning of its own accord. She informed the Apostle of Allah
of this, and he said: "Allah knew the weak condition of His handmaid; He thus
inspired the handmill to turn by itself, and so it did." Among the reports
asserting her excellence and high distinction over all other women is the
tradition reported on the authority of `A'ishah who said: "I never saw a man
more beloved of the Apostle of Allah than `Ali, or a woman more dear to him than
Fatimah."
Sunni traditionists also reported on the authority of the Commander of the
Faithful who said: "I asked the Messenger of Allah, `Who is more beloved to you,
Fatimah or I?' He answered, `Fatimah is more beloved to me, and you are dearer
to me than she is.' " These traditionists also reported from Anas ibn Malik
that: "Fatimah is the most excellent of all the women of the world." In another
tradition it is reported that the Prophet said: "The most excellent among the
women of the world are: Maryam daughter of `Imran (that is, the virgin Mary),
Asiyah daughter of Muzahim (wife of Pharaoh), Khadijah daughter of Khuwaylid and
Fatimah daughter of Muhammad." It is also related on the authority of Ibn `Abbas
who said: "The most excellent of the women of Paradise are: Khadijah daughter of
Khuwaylid, Fatimah daughter of Muhammad, Maryam daughter of `Imran and Asiyah
daughter of Muzahim." Traditionists report that `Abdu 'r-Rahman ibn `Awf said:
"I heard the Apostle of Allah say, `I am a tree, Fatimah is its trunk and 'Ali
is its pollen. Hasan and Husayn are its fruits, and our followers (Shi'ah) are
its leaves. The roots of the tree are in the Garden of Eden, and its trunk,
fruits and leaves are in Paradise.' "
Traditionists further report on the authority of `A'ishah that: "Whenever
Fatimah came to the Messenger of Allah, he would rise from his seat, kiss her on
the forehead, and make her sit with him." Traditionists have also reported on
the authority of 'Ali ibn Ibrahim al-Qummi in his commentary of the Qur'an, as
related on the authority of the sixth Imam as-Sadiq, Ja'far ibn Muhammad, who
said: "We were told that our forefathers said that the Messenger of Allah often
indulged in kissing the mouth of Fatimah the mistress of the women of the world,
so that `A'ishah finally protested saying, `O Messenger of Allah, I see you
indulge so often in kissing the mouth of Fatimah and placing your tongue in her
mouth.' He answered, `Yes, O `A'ishah, when I was taken up to heaven, Gabriel
took me into Paradise and brought me near the tree of Tuba (beatitude). He gave
me an apple of its fruits which I ate, and which became a sperm in my loins.
Thus when I returned to earth, I laid with Khadijah, and she conceived Fatimah.
Whenever, therefore, I yearn for Paradise, I kiss her and place my tongue in her
mouth, for I find in her the fragrance of Paradise. I also sense in her the
fragrance of the tree of Tuba. Fatimah is thus a celestial human being.' "
The traditions which our Companions (that is, Shi'i hadith transmitters), may
Allah be pleased with them, have reported in proof of Fatimah's special place
among the children of the Apostle - her honoured status and distinction over all
the women of humankind - are beyond number. We shall, therefore, limit ourselves
to the reports which we have already mentioned.
Among the things which Allah completed the great honour of the Commander of the
Faithful in this world and the world to come was His special favour towards him
in having him unite in marriage with the noble daughter of the Messenger of
Allah, who was the most beloved of all creatures to him, the consolation of his
eyes and mistress of the women of the world. Among the many ahadith (traditions)
concerning this event is the sound hadith reported on the authority of Anas ibn
Malik, who said: "As the Apostle of Allah was sitting one day, 'Ali came to see
him. He addressed him saying, `O 'Ali, what brings you here?' `I came only to
greet you with the salutation of peace', `Ali replied. The Prophet declared:
`Here comes Gabriel to tell me that Allah has willed to unite you in marriage
with Fatimah, peace be upon her. He has, moreover, called as witnesses to her
marriage a thousand angels. Allah has revealed to the tree of Tuba, "Scatter
your pearls and rubies! " Black-eyed houris rushed to pick the precious stones
up, which they shall exchange as presents among them till the Day of
Resurrection.' "
It is related on the authority of Ibn `Abbas, who said: "On the night when
Fatimah was married to 'Ali, the Messenger of Allah stood before her. Gabriel
stood at her right hand and Michael at her left. Seventy thousand angels stood
behind her, praising and sanctifying Allah. The Commander of the Faithful prided
himself on his marriage to her on numerous occasions." Abu Ishaq ath-Thaqafi
reported on the authority of Hakim ibn Jubayr, who reported from al-Hajari who
related from his uncle who said: "I heard `Ali say one day, `I shall utter words
which no other man would utter but that he would be a liar. I am `Abdullah
(Allah's servant), and the brother of the Apostle of Allah. I am the one whose
guardian is the Prophet of mercy, for I have married the mistress of all the
women of the community. I am the best of the vicegerents.' " Numerous reports
expressing similar ideas have been transmitted.
Ath -Thaqafi reported on the authority of Buraydah, who said: "On the nuptial
night of `Ali and Fatimah, the Prophet said to 'Ali, `Do not do anything until
you see me.' He then brought water - or the traditionist reported that he called
for water - which he used to perform his ablutions for prayers, pouring the rest
over 'Ali. The Prophet then prayed, `O Allah, bless them! Shower your blessings
over them, and bless for them their two young lions (that is, their two sons
Hasan and Husayn)."' ath-Thaqafi also related on the authority of Shurahil ibn
Abi Sa'd, who said: "On the morning after Fatimah's wedding, the Prophet brought
a skinful of milk, and said to Fatimah, 'Drink! May your father be a ransom for
you.' He likewise said to `Ali, 'Drink! May your cousin be a ransom for you.' "
The Time Of Fatimah's Death And The Spot Of Her Grave
It is reported that Fatimah died on the third of Jumada 'l-Akhirah in the
eleventh year of the hijrah. She survived the Prophet by only ninety-five days.
It is also reported that she survived him by four months.
The Commander of the Faithful ( `Ali) himself took charge of her washing. It is
reported that Asma' daughter of `Umays assisted him in washing her. Asma'
related: "Fatimah had stated in her will that no one should wash her corpse
except 'Ali and I. Thus we washed her together, and the Commander of the
Faithful prayed over her along with Hasan and Husayn, `Amman ibn Yasir, Miqdad,
`Aqil, az-Zubayr, Abu Dharr, Salman, Buraydah and a few men of Banu Hashim. They
prayed over her in the night, and in accordance with her own will 'Ali the
Commander of the Faithful buried her in secret."
There is much disagreement among traditionists as to the exact spot of her
grave. Our own traditionists have asserted that she was buried in the Baqi `.
Others said that she was buried in her own chamber, and that when the Umayyad
rulers enlarged the Mosque of Medina, her grave came to be in the sanctuary.
Still others argued that she was buried between the grave and pulpit of the
Prophet. It is to this that the Prophet alluded in his saying: "There is between
my grave and pulpit a garden of the gardens of Paradise." The first view is
unlikely, while the two other views are nearer to the truth. Thus, those who
wish to apply the principle of caution (ihtiyat) when performing ziyarah, or
pilgrimage, to her grave, should do so in all three places.
Notes:
[1] - That is, Abu Sa'd or Said al-Kharkushi; see note 12 above. at-Tabrisi'
(or his editor) here calls him "al-Hafiz", but he seems rather to be known as
al-Wa'iz. Despite al-Kharkushi's statement as here reported by at-Tabrisi,
traditionists have generally agreed that Fatimah (a. s.) was born early in the
Prophet's career.
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