The Life Of Fatima Az-Zahra

The Life Of Fatima Az-Zahra14%

The Life Of Fatima Az-Zahra Author:
Translator: Abdullah al-Shahin
Publisher: Ansariyan Publications – Qum
Category: Fatima al-Zahra
ISBN: 964-438-817-8

The Life Of Fatima Az-Zahra
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The Life Of Fatima Az-Zahra

The Life Of Fatima Az-Zahra

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-817-8
English

Notice:

This book has been corrected once again as promised.


1

Her Scientific and Intellectual Heritage

Fatima, the principal of the women of the worlds, (a.s.) was one of the most knowledgeable, faithful, thinking women. Many men and women narrated traditions from her such as:

1. Imam Ali (a.s.)

2. Imam al-Hasan (a.s.)

3. Imam al-Husayn (a.s.)

4. Anass bin Malik

5. Fatima bint Imam al-Husayn (a.s.)

6. Umm Rafi’

7. Aa’isha

8. Umm Salamah

9. Salma[260]

These are some of those who narrated from her what she had heard from her father.

Musnad Fatima

Fatima (a.s.) narrated from her father a good quantity of traditions which as-Sayooti has collected in a book called “Musnad of Fatima”. Other than him has written a book on her having the same title.

It is worth mentioning that all what she narrated from her father concerned morals, manners of conducts, and nobilities of character which form an important part in the eternal Islamic mission.

Here are some examples from her traditions:

1. Urging on cleanness

Al-Husayn bin al-Hasan narrated from his mother Fatima bint Imam al-Husayn (a.s.) from her father that Fatima az-Zahra’ (a.s.) said, ‘The messenger of Allah (a.s.) said: he, who sleeps while there is some fat in his hand (after eating), Should not blame except himself.’[261]

2. Liberality and stinginess

Imam Zaynol Aabidin (a.s.) narrated from his father Imam al-Husayn that his mother Fatima (a.s.) said, ‘The messenger of Allah (a.s.) said to me: beware of stinginess because it is a defect that does not exist in a generous one beware of stinginess because it is a tree in Fire and its branches are in this life. Whoever clings to one of its branches it will take him to Fire. Liberality is a tree in the Paradise and its branches are in this life. Whoever clings to one of its branches it will take him to the Paradise.’[262]

3. The virtue of setting slaves free

Al-Hakim bin Abi Na’eem said, ‘I heard Fatima bint Muhammad (a.s.) narrating from her father saying, ‘The messenger of Allah (a.s.) said, ‘He, who releases a believing slave, will be released from Fire with each organ for each organ (of the freed slave).’[263]

Islam has invited to release man from slavery and save him from this nightmare. The imams of the Ahlul Bayt (a.s.) were the most of people in releasing slaves and being very kind to them. Imam Zaynol Aabidin (a.s.) was an example in releasing slaves. He spent all what he had in this way.

4. The reward of a sick

Fatima bint Imam al-Husayn (a.s.) narrated from her grandmother Fatima az-Zahra’[264] (a.s.) that the Prophet (a.s.) said, ‘If someone becomes ill, Allah reveals to his angels: stop writing against My slave as long as he is in My tie. I have tied him until I take his soul or release him.’[265]

Illness is a trial by which Allah tries man, and from His kindness to the sick that He expiates their sins in return for sickness except for the major sins.

5. Negligence of prayer

Once, Fatima (a.s.) asked her father the messenger of Allah (a.s.), ‘O father, what about one, man or woman, who neglect hisher prayer?’

He said, ‘O Fatima, whoever, man or woman, neglects hisher prayer Allah will afflict himher with fifteen things; six in this life, three at dying, three in hisher grave, and three on the Day of Resurrection when heshe will be taken out of the grave.’

The details are the following:

The six in this life are:

1. Allah removes blessing from hisher age.

2. Allah removes blessing from hisher livelihood.

3. Allah effaces the miens of the benevolent from hisher face.

4. Heshe shall not be rewarded for any deed.

5. Hisher du’a (supplication) is not taken up to the Heaven.

6. Heshe shall not be included by the du’a of the benevolent.

The three things at dying:

1. Heshe dies lowly.

2. Heshe dies hungrily.

3. He she dies thirstily.

The three things in the grave:

1. Allah will entrust with himher an angel who will trouble himher in the grave.

2. The grave shall be narrow for himher.

3. The grave shall be dark for himher.

The three things on the Day of Resurrection:

1. Allah will entrust with himher and angel who will draw himher on hisher face while the creatures looking at himher.

2. Heshe shall face a very strict reckoning.

3. Allah will not look at himher, nor will He purify himher, and heshe shall get a painful torment.[266]

Prayer is the most important ritual among all obligations in Islam. It is the sacrifice of every pious one. If it is accepted, every good deed else will be accepted, and if it is refused, all other good deeds will be refused as mentioned in a Prophetic tradition. Allah has said, (So woe to the praying ones, who are unmindful of their prayers. 107:4-5 ).

6. The time when supplication is accepted

Zayd bin Ali narrated from his fathers that his grandmother Fatima (a.s.) said, ‘I heard the Prophet (a.s.) saying: On Friday, there is an hour (certain time) when every Muslim asks Allah for something good, Allah will grant it to him.’

I (Fatima) said, ‘O messenger of Allah, which hour is it?’

He said, ‘When a half of the sun goes downward for setting.’

Zayd said, ‘Fatima (a.s.) often said to her servant: Ascend the hill, and when you see a half of the sun going downward for setting, let me know so that I shall supplicate Allah.’[267]

Allah has opened the doors of responding to His people’s supplications. He has said, (Call upon Me, I will answer you. 40:60 ). He has assigned some times for responding to supplications such as the last hour of the day of Friday.

7. The time when Allah determines the livelihood for His people

Fatima (a.s.) said, “Once, the messenger of Allah (a.s.) came to me while I was lying in the morning. He shook me with his leg and said, ‘O my daughter, get up and witness the gift of your Lord and do not be from the inadvertent, for Allah divides the livelihood of people from the dawn to the sunshine.’”[268]

8. The du’a at entering a mosque

Abdullah bin al-Hasan narrated from his mother Fatima that his grandmother Fatima az-Zahra’ (a.s.) said, ‘When the messenger of Allah (a.s.) entered the mosque, he recited: “O Allah, forgive me my sins and open to me the doors of Your mercy”, and when he left the mosque, he recited: “O Allah, forgive me my sins and open to me the doors of Your favor”.’[269]

9. Two oppressive armies

 Abdullah bin al-Hasan narrated from his mother form Fatima az-Zahra’ (a.s.) that the Prophet (a.s.) said, ‘When two oppressive armies meet, Allah abandons them both, and He does not care which of them will be the winning one. When two oppressive armies meet, the more insolent of them will suffer more adversities.’[370]

When neither of two meeting armies is with the truth, Allah will not include them with His mercy, and He will let them fight each other until one of them will do away with the other.

10. The preference of the Shia

Lady Zaynab (a.s.) narrated that her mother Fatima (a.s.) said, ‘The messenger of Allah (a.s.) said to Ali (a.s.): O Ali, surely you and your Shia (followers) will be in the Paradise.’[271]

11. A happy one is he who loves Ali

Fatima (a.s.) narrated that her father the Prophet (a.s.) said, ‘Here is Gabriel. He is telling me that a happy one is he who loves Ali in his (Ali) life and after his death, and a totally unhappy one is he who hates Ali in his life and after his death.’[272]

12. Fatima’s children belongs to the Prophet

Lady Fatima narrated from her father from Fatima az-Zahra’ (a.s.) that the Prophet (a.s.) said, ‘Each prophet has a progeny belonging to him, and Fatima’s children are the progeny that belong to me.’[273]

Fatima (a.s.) narrated another tradition like this one that her father said, ‘Every children of a father belong to their father’s parentage, except Fatima’s children; I am their father and I am their parentage.’[274]

13. The Prophet’s charm to al-Hasan and al-Husayn

Fatima bint Imam al-Hasan (a.s.) narrated from her grandmother Fatima az-Zahra’ (a.s.) that the Prophet (a.s.) charmed al-Hasan and al-Husayn by these words as he taught them Qur’anic verses. He recited: “I seek protection by the perfect words of Allah from every devil and every vermin, and from every envious eye.’[275]

14. The Prophet’s donation to al-Hasan and al-Husayn

Fatima (a.s.) narrated that once she asked her father (a.s.), ‘O messenger of Allah, would you please gift my two children al-Hasan and al-Husayn with something?’

The Prophet (a.s.) said, ‘I gift al-Hasan with gravity and patience, and gift al-Husayn with magnanimity and mercifulness.’[276]

15. The Prophet’s inheritance to his two grandsons

Zaynab bint Abi Rafi’ narrated that Fatima (a.s.) visited the messenger of Allah (a.s.) during his last illness and said to him, ‘O messenger of Allah, these are my two sons. Would you please bequeath to them?’

He said, ‘As for al-Hasan, he has my gravity and glory, and as for al-Husayn he has my courage and generosity.’[277]

16. Doing good to Fatima’s children

Fatima (a.s.) narrated from Imam Ali (a.s.) that the Prophet (a.s.) said, ‘Whoever does good to anyone of my (grand)children and he does not reward him for it I will be the rewarder of him for it.’[278]

17. The tradition of Thaqalayn

Fatima (a.s.) said, “I heard my father (a.s.) during his last illness, where his room was full of his companions, saying: ‘O people, I am about to be made die. I say to you to be excused before you. I am leaving among you the Book of my Lord, glory be to Him, and my progeny my household.’ Then he took Ali’s hand and said: ‘This is Ali. He is with the Qur’an and the Qur’an is with Ali. They will never separate until they will come to me at the Pond (in the Paradise). I will ask you how you have obeyed me through your doing to them both (the Book and the progeny).’[279]

This tradition is one of the true mutawatir (coming successively) traditions. Ibn Hajar said, ‘This tradition has been narrated by thirty companions (of the Prophet). Most of its ways of narration are true and approved.[280] This tradition has a great importance in protecting the nation from deviation and loss. If Muslims had obeyed the Prophet (a.s.) in that, they would have been the masters of nations and peoples.

18. Declaring Ali’s imamate

Imam al-Husayn (a.s.) narrated from his mother Fatima (a.s.) that the Prophet (a.s.) said, ‘Whoever I am his guardian Ali is to be his guardian, and whoever I am his imam Ali is to be his imam.’[281]

19. The imams from al-Husayn’s offspring

Imam al-Husayn (a.s.) narrated that his mother Fatima (a.s.) said to him, “When I gave birth to you, the messenger of Allah (a.s.) visited me. I gave you wrapped in a yellow rag to him. He threw the yellow rag away, took a white one, and wrapped you in it. He recited the azan in your right ear and the eqamah[282] in your left one. Then, he said, ‘O Fatima, take him! He is the father of the imams. Nine of his children will be pious imams. The ninth of them will be al-Mahdi.’”[283]

Imam al-Husayn (a.s.) was a gift from the Prophet’s gifts, and he was the restorer of Islam through his immortal revolution which tore down the thrones of tyranny. Therefore, Allah rewarded him with His divine mercies and favors and made the pure imams from his progeny.

20. Imam Ali’s virtue

Aa’isha narrated that Fatima (a.s.) said, “The messenger of Allah (a.s.) said to me: ‘Your husband is the most knowledgeable of people, the first of them in being Muslim, and the best of them in patience and discernment.’”[284]

21. The men of A’raf

Abu Tharr narrated that he heard Fatima (a.s.) saying, “Once, I asked my father about this saying of Allah the Almighty: (and on the A’raf (great screen between Paradise and Hell) will be men who would know every one by his marks. 7:46 ), and he said, ‘They are the imams after me; Ali, my two grandsons, and nine ones from al-Husayn’s progeny. They are the men of A’raf. No one enters the Paradise except one who knows (believe in) them and whom they know, and no one enters the Fire except one who denies them and whom they deny. Allah the Almighty is not known except by the means of knowing them.’[285]

22. Fatima (a.s.) is from the earliest to Allah’s contentment

Once, Fatima (a.s.) said to her father (a.s.), ‘O messenger of Allah, Salman wondered at my clothes. By Him Who has sent you with the truth, since five years I and Ali have had but a sheepskin on which we feed our camel in the day and when night comes, we sleep on it. Our pillow is of leather stuffed with fiber.’

The Prophet (a.s.) said, ‘O Salman, my daughter is among the first marchers (to Allah’s contentment).’[286]

Eloquence

Allah has endowed Fatima (a.s.) with wisdom and eloquence. She had inherited her father’s wisdom and maxims which were the mines of skills and eloquence. Therefore, she was the most eloquent woman in Islam. Here are some of the words transmitted from her:

1. She said, ‘The mirth towards a believer makes one deserve to be in the Paradise, and the mirth towards a resisting opponent protects one from the Fire.’[287]

From the manners that Islam has established in the life of Muslims is to smile and be mirthful towards all people, because this spreads love and cordiality in the society.

2. She said, ‘Whoever sends up to Allah his sincere worship, Allah sends down to him the best of what benefits him.’[288]

3. She said, ‘Allah has imposed justice as musk for hearts.’[289]

4. Fatima bint Imam al-Husayn (a.s.) narrated from her father that her grandmother Fatima (a.s.) said, ‘The best of you are the most lenient and most generous to their women (wives).’[290]

5. She said, ‘What is the use of one’s fasting if he does not restrain his tongue, ears, eyes, and senses?’

Allah has imposed fasting on man in order to purify him from sin and guilt. A faster must restrain his tongue from lying, ears from hearing backbiting, eyes from looking at what Allah has prohibited, abdomen from eating ill-gotten things,…etc.

6. When the Prophet (a.s.) left to the Better World, Muslim women began mentioning the Prophet’s virtues, qualities, and exploits. Fatima (a.s.) said to them, ‘Give up this mentioning and keep on invoking!’[291]

Mentioning the dead one’s virtues and qualities does not benefit him with anything. What benefits him is to pray Allah for him and invoke Allah to forgive him. It has been mentioned that she said to the Hashemite women who consoled her, ‘Give up mourning and keep on invocation!’[292]

The Mus’haf (book) of Fatima

Fatima (a.s.) had compiled a book after the dictations of the Prophet (a.s.) to her. She recorded in it the events that would take place without talking about the matters of lawfulness and unlawfulness. Later on, this book was called “Mus’haf Fatima”. This book was with the infallible imams (a.s.). They referred to it to see the events that human beings would face in their coming life. It is too false and silly to say that the “Mus’haf Fatima” is a Qur’an other than the Qur’an which is in the hands of Muslims. The enemies of the Ahlul Bayt (a.s.) and the opponents of the Shia waged a violent attack against them and accused them of distorting the Qur’an and claimed that the “Mus’haf Fatima” is another Qur’an different from the Qur’an known among all Muslims. We have refuted all that in our book “The purity of the Qur’an from distortion”.

Fatima and the Great Islamic Revolution

Fatima, the daughter of the Prophet, since her early childhood, lived with the great Islamic revolution which her father, the master of the creation, had led and it made a destructive quake in the society of Mecca. This great revolution aimed at destroying the people’s beliefs that were based on idolatry and polytheism. They worshipped idols away from their Creator. They offered sacrifices for these lifeless idols and beseeched them to satisfy their needs. The tribes of Quraysh hanged their idols on the walls of the Kaaba as a sign of pride.

The Prophet (a.s.) mocks at the idols of Quraysh and called for destroying and purifying the Kaaba from them. Historians say that the idols of Quraysh were about three hundred ones the most important and of highest position of which for the people of Mecca were Hubal, Lat, Uzza, and Manat.

The People of Quraysh devoted themselves for these idols and believed in them absolutely. They invoked them submissively and devotedly. Abu Sufyan, the chief of the Umayyad family and one of the heads of Quraysh, was the most devoted one to Hubal. He was completely terrified when he saw the Prophet (a.s.) circumambulating the Kaaba and reciting the hymn of Islam “Labbaykallahumma labayk…”.

He lost his mind and cried out, ‘Glorify Hubal!’

The Prophet (a.s.) said, ‘O Abu Sufyan, Allah is higher and more glorified.’

The people of Quraysh were very faithful to their idols. A group of them went to the Prophet (a.s.) and suggested to him that he was to worship their idols for a year and they were to worship Allah another year. Then, the Sura of al-Kafiroon (109) was revealed to him: (Say:

O unbelievers! I do not worship that which you worship. Nor do you worship Him Whom I worship. Nor am I going to worship that which you worship. Nor are you going to worship Him Whom I worship. You shall have your religion and I shall have my religion.)

The people of Quraysh were alarmed and unable to bear more when the Prophet (a.s.) announced his call to destroy the idols and purify the Kaaba from them. They considered that as a defeat on their entity of beliefs. They tried their best to stand against and resist the Prophet (a.s.) with all means.

It is worth mentioning that the resistance and enmity of Quraysh to the Prophet (a.s.) were not only because of his mocking at their idols and refuting their worship, but also there were-as I think-other factors behind that:

Noble values

The Prophet (a.s.) had adopted the noble values and high ideals that raised man to highest ranks. These values and ideals were unlike the manners and morals of the people of Quraysh, and they clashed with their economic interests. The following are some of those noble values:

1. Equity

From the great principles that Islam had announced was the equity among all people despite their colors, races, and languages. In Islam, there is no difference between the poor and the rich, the rulers and the subjects. The all are equal before the law, and in rights, duties, and responsibilities. Allah has said, (O mankind, surely We have created you of a male and a female, and made you nations and tribes that you may know each other; surely the most honorable, in the sight of Allah, is the best in conduct. 49:13 ). The Prophet (a.s.) said, ‘There is no preference to an Arab over a foreigner nor a white over a black except by God-fearing.’ This equity was sacred and delicious to the poor and the disabled like Ammar bin Yasir, Bilal al-Habashi, Abdullah bin Mas’ud, and others who absolutely believed in Islam, whereas the chiefs, masters, and notables of Mecca refused this principle and rose to resist the messenger of Allah (a.s.) and they tortured severely whoever believed in him from among their slaves and weak people.

2. Women liberation

In the pre-Islamic era, woman suffered all kinds of severity and oppression. She was deprived of all her natural rights. The following are some kinds of the oppression against woman:

A. Burying alive female children

The worst kind of oppression at all against woman in the pre-Islamic age was the burying alive of females. Allah says in the Qur’an, (When one of them receives tidings of the birth of a female, his face remains darkened, and he is wroth inwardly. 16:58 ). Some tribes, when their women gave birth to females, hurried to burry them alive. There was a famous saying among them that “burying the girls is from the nobilities”. Allah has said, (And when the girl-child that was buried alive is asked; for what sin she was slain. 81:8-9 ).

B. Woman was deprived of inheritance

From the other oppressive procedures that the pre-Islamic age followed against woman was depriving her of the inheritance from her father and husband. However, Islam had cancelled that and legislated this right for her and made her equal to man in this concern that she could inherit and bequeath.

Islam had honored woman by making her responsible for the education of generations and giving her the right in choosing a husband though with her father’s consultation.

Islam treated woman in a noble way of reverence and honoring and this was strange to the people of that age and far from their manners.

C. getting married to one’s father’s widow

From the habits of the pre-Islamic age was when a man died, his eldest son would throw his shirt over his father’s wife (his step-mother) and so he would possess her. He could get married to her if he liked; otherwise he could marry her to whomever he liked and get her dowry for himself.

Islam had forbidden the marriage of a dead man’s son to his father’s wife. Allah has said, (And marry not those women whom your fathers married. 4:22 ). Islam had also prohibited taking the dowry of woman for oneself at all. In the pre-Islamic era, people possessed women (their step-mothers) as they possessed any other property. If they liked, they would get married to them, or marry them to others and take their dowries, or force them to remain unmarried until they would die. Islam had freed woman from all those ties and given her a frame of honor and dignity.

3. Prohibition of adultery

Adultery was something familiar among people in the pre-Islamic era. Mo’awiya bin Abi Sufyan ascribed openly (illegitimate) Ziyad bin Abeeh to his father (Abu Sufyan) who had committed adultery with Ziyad’s mother.

Islam had prohibited adultery and considered it as one of the worst major sins. Of course, this prohibition contradicted the natures of most of the people of Quraysh who had grown up with vices and sins.

4. Prohibition of usury

The Prophet’s mission clashed with the interests of the capitalist people of Quraysh who depended on usury in increasing their capitals. Usury was widespread in Mecca. Al-Abbas bin Abdul Muttalib was one of those who practiced it. Islam had prohibited usury and considered it a major sin for it made some few persons very wealthy and the majority of people very poor and wretched.

5. Prohibition of alcohol

Wine was lawful in the pre-Islamic age, and all classes of people drank it. Islam had prohibited and called it as rijs (dirt, infamy, abomination). The prohibition of wine was against the desires and pleasures of that society; therefore, they rose to resist Islam.

6. Fighting against poverty

The Prophet (a.s.) tried his best and with all means to remove poverty from the society because it was and is a fatal disaster. Islam had legislated some taxes on certain yields, gold, silver, sheep, cows, and camels to be paid to the poor and the needy. It had also imposed on Muslims a joint life of solidarity and others means which would remove poverty and neediness.

7. Spreading of knowledge

One of the noble values that Islam had adopted was the spreading of knowledge among all people and doing away with ignorance. The Prophet (a.s.) had made seeking knowledge as an obligation on all Muslim men and women, for certainly no nation could have a considerable position in the world without being armed with knowledge and sciences.

These are some noble values and high ideals that the Prophet (a.s.) had undertaken and they were strange for the ignorant society of Mecca. Therefore, the people of Mecca of all classes rose to resist the Prophet (a.s.) and put out the light of his mission.

Fear of Quraysh

The people of Quraysh were terribly terrified by the Prophet’s mission which was as a thunderbolt on them. Their slaves and the disabled believed in this mission because Islam opened to them new horizons of dignity and honor, and brought them good tidings of a noble future and that they would be the masters of the society and men of authority whereas the masters would be slaves and servile. The weak believed devotedly in Islam and therefore, they were treated with utmost severity and were tortured savagely. Among those, who were tortured, were Yasir, Sumayyah, and their son Ammar.

Anyhow, the tyrants of Quraysh resisted the Islamic mission with all means they had such as:

Inciting their children to harm the Prophet (a.s.)

Quraysh encouraged their children to harm the Prophet (a.s.) and shoot him with stones. They did so to be excused before Abu Talib, the Prophet’s uncle and defender and to claim that it was their children who did so. Imam Ali (a.s.) chased and hit them. He was too strong though he was in his early years yet. He attacked the children and hurt them by beating and kicking. When the Prophet (a.s.) went out, Imam Ali (a.s.) walked behind him, and so when the children saw him, they ran away frightenedly to their parents.

Accusing the Prophet (a.s.) of madness

One of the means that Quraysh followed in fighting the Prophet (a.s.) was the accusing him of madness. They accused him of so because he came to them with a religion and laws opposite to their minds that were dominated by ignorance and stupidity.

They accused him of madness whereas he was the creative mind and thinking brain of humanity…This claim was unsuccessful, and the Islamic mission moved fast like light that lit the paths and cleared the ways.

Accusing him of magic

Quraysh rumored that Muhammad was a magician and he was not sent by the Heaven just as the Pharaoh had accused Prophet Moses (a.s.). They accused the Prophet (a.s.) of that because he recited for them verses from the Book of Allah which were like miracles in eloquence and rhetoric. This claim was unsuccessful too.

Torturing the believers

Quraysh poured their grudge on the disabled who announced their faith in Islam and others of the youth and women. They punished them severely. They tortured Yasir, Sumayyah, and Ammar extremely badly. When the Prophet (a.s.) passed by them and saw them moaning under torment, he felt too pain and said, ‘Be patient O family of Yasir! Your promise is the Paradise.’

Yasir and Sumayyah were martyred under the torment of Quraysh but their son Ammar was saved after suffering great torment.

The believers, men and women, suffered all kinds of torture until they were obliged to emigrate from Mecca to Abyssinia where Quraysh followed after them to bring them back to Mecca to kill them, but the king of Abyssinia did not respond to Quraysh and he let the emigrants live in his country safely.

Fatima with her father

Fatima (a.s.) lived the calamities of her father and saw the persecution and harms that he suffered. She suffered and felt pain for her father too much.

Narrators narrated that ibn Mas’ud said, ‘One day, when the Prophet (a.s.) was offering prayer in the Kaaba, Abu Jahl and a group from the villains of Quraysh were in the Kaaba. Abu Jahl said to his companions ‘Which of you can bring the placenta of the camel of so-and-so and put it on the shoulders of Muhammad when he prostrates?’

One of them fetched the placenta with its blood and dung and put it on the Prophet’s shoulders while he was prostrating. The villains burst into laughing. Ibn Mas’ud hesitated to lift it from the Prophet’s shoulder who still kept on prostrating. Some man hurried to Fatima (a.s.) and told her about what happened to her father. She came with her maid. She removed the placenta from her father and prayed Allah against those who did that. When the Prophet (a.s.) finished his prayer, he invoked Allah loudly against those villains. The Prophet (a.s.) used to repeat his supplication three times whether he prayed Allah for some thing or prayed Him against someone. He said, ‘O Allah, I invoke You against Quraysh!’

He said that three times. When they heard him saying that, they stopped laughing and were afraid of his invocation. Then he said, ‘O Allah, I invoke You against Abu Jahl bin Hisham, Utba bin Rabee’a, Shaybah bin Rabee’a, al-Waleed bin Utba, Umayya bin Khalaf, Uqba bin Abi Ma’eet…’

Ibn Sa’d said, ‘By Him Who has sent Muhammad with the truth, I have seen those, whom the Prophet prayed Allah against, felled on the day (battle) of Badr and then they were drawn to the well of Badr.’[293]

Fatima (a.s.) lived with her father and saw what he suffered of calamities and distresses which the villains and sinners of Quraysh poured on him. She suffered and felt pain and fear for her father.

Quraysh agree on killing the Prophet (a.s.)

When the Prophet (a.s.) was afflicted by the death of his uncle Abu Talib, who was his defender and the defender of Islam, there was no strong fort in Mecca to which he might resort. He lost the power that defended him against the tyrants and oppressors of Quraysh, and so he determined to leave Mecca and resort to Medina where there were his supporters and guards of his mission. When Quraysh knew of that, they feared that the Prophet (a.s.) would establish a state and a strong army and then he would avenge on them for the disasters and harms they had afflicted on him. Therefore, they held a conference in Dar an-Nadwa (council) and discussed the dangers that they would face if the Prophet (a.s.) left Mecca. They all agreed on killing him whatever the cost would be. Iblis attended their conference- as historians mentioned-and suggested to them that forty men each one from a certain tribe should commit the murder and so all tribes would participate in killing him so that his supporters and the believers would be unable to avenge him. They assigned a certain day for that and called it “the day of mazhamah; jamming”. Allah revealed to his Prophet (a.s.) about what the people of Quraysh had plotted against him.[294]

The Prophet’s immigration to Yathrib

When the day that Quraysh had determined to kill the Prophet on came, the forty men surrounded the Prophet’s house from all sides carrying their swords to tear the Prophet’s body and put out the light of Allah. The tribe of Quraysh wanted to avenge its idols and restore its social position that had been lost because of the Islamic mission.

Fatima (a.s.) felt great pain and distress for her father’s fate. She did not know what was going to happen to him if he left Mecca. She resorted to Allah and prayed Him sincerely to save her father from the plots and evils of Quraysh.

Imam Ali sleeps in the Prophet’s bed

It was a noble deed that was recorded for Imam Ali (a.s.) with a pen of light and honor. He was the first fedai for the Prophet (a.s.). The Prophet (a.s.) asked him to put on his (the Prophet) green garment and sleep in his bed that night to make those villains believe that he was the Prophet (a.s.), and thus the Prophet (a.s.) would be safe from killing. Imam Ali (a.s.) received the Prophet’s order with delight and pleasure. He was very happy to be a sacrifice for his brother and cousin.

The Prophet (a.s.) went out of his house. He took a handful of earth and threw it on the men of Quraysh and said, ‘How ugly, mean faces!’

He went on while reciting, (And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. 36:9 ).

The sleeping of Imam Ali (a.s.) in the Prophet’s bed and sacrificing himself for him was a shiny page from his sacred jihad. Allah has revealed about him, (And among people is he who sells himself to seek the pleasure of Allah. 2:207 ). This situation had a great, important role in the success of the Islamic mission that no one other than the imam had ever had.

Imam Ali (a.s.) remained sleeping in the Prophet’s bed. When the dawn came, the forty villains attacked the Prophet’s bed with their unsheathed swords. Imam Ali (a.s.), like a lion, surprised them with his sword. They hesitated and cried out: ‘Where is Muhammad?’

Imam Ali (a.s.) replied violently, ‘Have you made me a guard over him?’

They left drawing with them disappointment and failure, for the Prophet (a.s.) had slipped away from their hands. Quraysh tried the best to take information from Imam Ali (a.s.) about the direction which the Prophet (a.s.) had set out to, but they failed and the imam did not respond to them a bit. Therefore, Quraysh bore a grudge against Imam Ali (a.s.) and looked at him spitefully. Imam Ali (a.s.) did not care for them; rather, he disparaged them.

Yathrib receives the Prophet

The messenger of Allah (a.s.) kept on his journey until he was near Yathrib (Medina). When the people of Yathrib knew about his coming to their land, they all hurried to receive him while chanting:

“The full moon has shone for us

from Thaniyyatul Wada’.

It is incumbent on us to thank (Allah),

As long as there is someone inviting for Allah.”[295]

That day was memorable in Yathrib and matchless in history. When the Prophet (a.s.) settled in Yathrib, he began establishing his great state; the state of the Qur’an that had undertaken the decisive matters of all nations and peoples of the earth and established the human rights. The Prophet (a.s.) was delighted and pleased when he saw the warm reception of the people of Yathrib that made him certain of getting supporters to build his new state.

Imam Ali’s immigration to Yathrib

When the Prophet (a.s.) emigrated from Mecca to Medina, Imam Ali (a.s.) began fulfilling what the Prophet (a.s.) had instructed him with such as paying deposits back to their owners and repaying his (the Prophet) debts. After he had fulfilled all that, he accompanied the Fatimas (Fatima bint Asad {Imam Ali’s mother}, Fatima bint Muhammad {the Prophet’s daughter}, and Fatima bint az-Zubayr bin Abdul Mutallib) and began the immigration to Yathrib (Medina). A group from Quraysh followed after him to prevent him and his travel-mates from traveling, but he struggled against them bravely. He killed one of them and made the rest run away.[296] Imam Ali (a.s.) and his fellows covered the desert until they arrived in Yathrib. Imam Ali’s feet had swelled because of walking and he was too tired. Therefore, he could not go to meet the Prophet (a.s.) who himself came to meet Imam Ali (a.s.). When the Prophet (a.s.) saw Imam Ali (a.s.), he embraced him and began crying out of mercifulness for his feet. The Prophet (a.s.) took some of his saliva and wrapped it on Imam Ali’s feet and they recovered. After that, Imam Ali (a.s.) did not feel any pain in his feet.[297]

As for Fatima az-Zahra’ (a.s.), she was too eager to meet her father. They embraced and kissed each other. The Prophet (a.s.) received her darling daughter with honor and reverence. She was eight years old then. She arrived in Medina on Thursday, the fifteenth of Rabee’ul Awwal.[298]

At the Battle of Uhud

Fatima (a.s.) witnessed the battle of Uhud and saw the defeat of Muslims that was about to efface all the manifestations of Islam except for the jihad of her cousin Imam Ali (a.s.) and his great struggle; otherwise, Quraysh would do away with the Prophet (a.s.) and uproot Islam and destroy all its pillars and forts.

Anyhow, Muslims were not afflicted with a disaster in all their battles during the time of the Prophet (a.s.) like that one. Muslims were defeated because the battalion that had been ordered by the Prophet (a.s.) to remain on the mountain to guard the back of Muslims opposed the orders. When the army of the polytheists that was in front of the Muslim army fled and left their baggage, the Muslims left their positions on the mountain and hurried to seize the baggage. Khalid bin al-Waleed, who was one of the leaders of the polytheists, saw that and he reorganized his forces and attacked the Muslims from behind and before them. Seventy Muslims were martyred among whom was Hamza the Prophet’s uncle. The Prophet (a.s.) was wounded with several wounds. His face was wounded, his front tooth was broken, and the helmet on his holy head was smashed.

Fatima (a.s.) came with Ameerul Mo'minin (a.s.) to the Prophet (a.s.). Imam Ali (a.s.) poured water on the Prophet’s wounds but the bleed did not stop. Fatima (a.s.) burnt a piece of mat and put the ash on the wounds which stopped bleeding.[299]

The battle of al-Ahzab

The armies of the polytheists attacked Medina, the capital of Islam, under the leadership of Abu Sufyan to do away with the mission of Islam and get people back to their first ignorance. The Muslims dug a trench around Medina to keep it safe according to the suggestion of Salman al-Farisi, the loyal companion of the Prophet (a.s.). The Prophet (a.s.) himself worked with the Muslims in digging the trench.

Fatima (a.s.) came to her father with a piece of bread. Her father asked, ‘O Fatima, what is this?’

She said, ‘It is from a loaf that I have baked for my son. I have brought this piece for you.’

The Prophet (a.s.) said, ‘It is the first food to enter your father’s mouth since three days.’[300]

Yes! This is the altruism and the asceticism of the prophets.

The Prophet with his daughter in travel and residence

The Prophet (a.s.) was too sincere to his daughter and he preferred her to all his kin. When he wanted to travel, Fatima (a.s.) was the last one whom he saw off, and when he came back from travel, she was the first one whom he visited, and then he went to his house.[301]

Fatima (a.s.) also witnessed with her father the conquest of Mecca.[302] She saw her father’s great victory and the submission and subservience of Quraysh to him.

Najis Things

Issue 84: * The following ten things are essentially najis:

• Urine

• Faeces

• Semen

• Dead body

• Blood

• Dog

• Pig

• Kafir

• Alcoholic liquors

• The sweat of an animal who persistently eats najasat.

Urine and Faeces

Issue 85: * Urine and faeces of the following living beings are najis:

• Human beings

• Animals whose meat is haraam to eat, and whose blood gushes out forcefully when its large vein (jugular) is slit.

The excretion of those animals who are haraam to eat, but its blood does not gush forth forcefully when killed, like haraam fish, is Clean (tahir/pak ). Similarly, droppings of mosquito and flies are Clean (tahir/pak ). Of course, the urine of an animal whose meat is haraam, should be avoided as per obligatory precaution, even if its blood does not gush forth when killed.

Issue 86: The urine and droppings of those birds which are haraam to eat, is Clean (tahir/pak ), but it is better to avoid them.

Issue 87: * The urine and excretion of an animal who subsists on najasat, and of a goat who was nursed by a pig, and of a quadruped who has been defiled by a human being, are najis.

Semen

Issue 88: The semen of human beings, and of every animal whose blood gushes when its large vein (jugular) is cut, is najis.

Dead Body

Issue 89: The dead body of a human being is najis. Similarly the dead body of any animal whose blood gushes forth with force is najis, irrespective of whether it dies a natural death, or is killed in a manner other than that prescribed by Islam. As the blood o f a fish does not gush forth, its dead body is Clean (tahir/pak ), even if it dies in water.

Issue 90: Those parts of a dead body which do not contain life like, wool, hair, teeth, nails, bones and horns are Clean (tahir/pak ).

Issue 91: If flesh, or any other part which contains life, is cut off from the body of a living human being, or a living animal whose blood gushes forth, it will be najis.

Issue 92: Small pieces of skin which peel off from the lips, or other parts of the body, are Clean (tahir/pak ).

Issue 93: * An egg from the body of a dead hen, is Clean (tahir/pak ), but its exterior must be washed.

Issue 94: If a lamb or a kid dies before it is able to graze, the rennet (cheese) found in its stomach is Clean (tahir/pak ), but its exterior should be washed with water.

Issue 95: The liquid medicines, perfumes, ghee, soap and wax polish which are imported, are Clean (tahir/pak ), if one is not sure of their being najis.

Issue 96: Fat, meat or hide of an animal, about which there is a probability that it may have been slaughtered according to the Islamic law, are Clean (tahir/pak ). However, if these things are obtained from a non-Muslim, or from a Muslim who himself obtained them from a non -Muslim, without investigating whether the animal was slaughtered according to Islamic law, it is haraam to eat that meat and fat, but Salat in that hide will be permissible. But, if these things are obtained from Muslim Bazaar, or a Muslim, and it is not known that he got them from a non-Muslim, or if it is known that he got from a non-Muslim but there is a great probability that he has investigated about it being slaughtered according to Shariah, then eating such meat and fat is permissible.

Blood

Issue 97: The blood of a human being, and of every animal whose blood gushes forth when its large vein is cut, is najis. The blood of an animal like a fish, or an insect like mosquito, is Clean (tahir/pak ) because it does not gush forth..

Issue 98: * If an animal whose meat is halal to eat, is slaughtered in accordance with the method prescribed by Shariah, and enough blood flows out, the blood of which is still left in its body is Clean (tahir/pak ). However, the blood which goes back into the body of the a nimal due to breath, or because of its head having been at a higher level at the time of its slaughtering, is najis.

Issue 99: As a recommended precaution, one should refrain from eating an egg which has even the smallest amount of blood in it. However, if the blood is in the yolk (yellow potion) the albumen (white portion) will be Clean (tahir/pak ), as long as the skin over the yolk is not torn.

Issue 100: The blood which is sometimes seen while milking an animal, is najis, and makes the milk najis.

Issue 101: If the blood which comes from inside the teeth, vanishes as it gets mixed with the saliva, the saliva is Clean (tahir/pak ).

Issue 102: * If the blood which dries under the nail or skin, on account of being hurt, can no longer be called blood, it is Clean (tahir/pak ). But if it is blood and is seen as such, then it is najis. And if a hole appears in the nail or the skin, and if it is difficult t o remove the blood and to make it Clean (tahir/pak ) for the purpose of Wudhu or Ghusl, then one should performtayammum .

Issue 103: If a person cannot discern whether it is dried blood under the skin, or that the flesh has turned that way because of being hit, it is Clean (tahir/pak ).

Issue 104: * Even a small particle of blood falling in the food, while it is being boiled, will make the entire food together with its container najis, as

per obligatory precaution, and boiling, heat, or fire does not make it Clean (tahir/pak ).

Issue 105: When a wound is healing, and pus forms around it, that substance is Clean (tahir/pak ) if it is not known to have been mixed with blood.

Dogs and Pigs

Issue 106: The dogs and pigs which live on land are najis, and even their hair, bones, paws and nails, and every liquid substance of their body, is najis. However, sea dogs and pigs are Clean (tahir/pak ).

Kafir

Issue 107: * An infidel i.e. a person who does not believe in Allah and His Oneness, is najis. Similarly, Ghulat who believe in any of the holy twelve Imams as God, or that they are incarnations of God, and Khawarij and Nawasib who express enmity towards th e holy Imams, are also najis. And similar is the case of those who deny Prophethood, or any of the necessary laws of Islam, like, Salat and fasting, which are believed by the Muslims as a part of Islam, and which they also know as such.

As regards the people of the Book (i.e. the Jews and the Christians) who do not accept the Prophethood of Prophet Muhammad bin Abdullah (Peace be upon him and his progeny), they are commonly considered najis, but it is not improbable that they are Clean (tahir/pak ). Ho wever, it is better to avoid them.

Issue 108: The entire body of a Kafir, including his hair and nails, and all liquid substances of his body, are najis.

Issue 109: * If the parents, paternal grandmother and paternal grandfather of a minor child are all kafir, that child is najis, except when he is intelligent enough, and professes Islam. When, even one person from his parents or grandparents is a Muslim, the child is Clean (tahir/pak ) (The details will be explained in rule 217).

Issue 110: * A person about whom it is not known whether he is a Muslim or not, and if no signs exist to establish him as a Muslim, he will be considered Clean (tahir/pak ). But he will not have the privileges of a Muslim, like, he cannot marry a Muslim woman, nor can he be buried in a Muslim cemetery.

Issue 111: Any person who abuses any of the twelve holy Imams on account of enmity, is najis.

Alcoholic Liquor

Issue 112: * All Alcoholic liquors and beverages which intoxicate a person, are najis and on the basis of recommended precaution, everything which is originally liquid and intoxicates a person, is najis. Hence narcotics, like, opium and hemp, which are not li quid originally, are Clean (tahir/pak ), even when a liquid is added to them.

Issue 113: All kinds of industrial alcohol used for painting doors, windows, tables, chairs etc. are Clean (tahir/pak ).

Issue 114: If grapes or grape juice ferments by itself, or on being cooked, they are Clean (tahir/pak ), but it is haraam to eat or drink them.

Issue 115: If dates, currants and raisins, and their juice ferment, they are Clean (tahir/pak ) and it is halal to eat them.

Beer (Fuqa')

Issue 116: * Beer, which is prepared from barley, and is called 'Ab-i-Jaw', is haraam, but there is Ishkal in it being najis. But barley water which is medically prepared, and is called 'Maush- Shaeer', is Clean (tahir/pak ).

Sweat of an Animal Who Persistently Eats Najasat

Issue 117: * The perspiration of a camel which eats najasat, and the perspiration of every animal which is habituated to eat najasat, is najis.

Issue 118: * The perspiration of a person who enters the state of Janabat by haraam act is Clean (tahir/pak ), but on the basis of recommended precaution, Salat should not be offered with that sweat. Similarly sexual intercourse with the wife in her menses, knowingly, will be considered as Janabat by haraam act.

Issue 119: If a person has sexual intercourse with his wife at a time when it is forbidden, like, in the month of Ramadhan during fasting, his perspiration will not be classified with the perspiration of those who become Mujnib by haraam act.

Issue 120: If a person in Janabat by haraam act does tayammum instead of Ghusl, and perspires after performing tayammum, his perspiration will be governed by the same rules which applied to his perspiration before the tayammum.

Issue 121: If a person becomes Mujnib by haraam act, and then engages in lawful sexual intercourse with his wife, the recommended precaution for him is that he should not offer prayers with his perspiration. But if he has lawful sexual intercourse in th e first instance, and then commits the haraam act, his perspiration will not be treated as the perspiration of a person who has become Mujnib by haraam act.

Ways of Proving Najasat

Issue 122: * There are three ways of proving the najasat of anything:

One should be certain, or satisfied that something is najis. If one suspects that something may be najis, it is not necessary to avoid it. Accordingly, eating or drinking at stalls and guest houses where public goes to eat, and where people without scruples about najasat frequent, is allowed unless one knows that the food supplied is najis.

If a reliable person who possesses, controls or manages a thing, says that it is najis. For example, if the wife, or a servant, or a maid says that a particular utensil or any other object which she handles, is najis, it will be accepted as najis.

If two just persons testify that a certain thing is najis, provided that their testimony deals with the reason for najasat.

Issue 123: If a person does not know whether a thing is Clean (tahir/pak ) or najis because of ignorance, for example, if he does not know whether the droppings of a rat is Clean (tahir/pak ) or not, he should enquire from those who know. But, if he knows the rule, and doubts the nature of particular thing, like when he doubts whether a thing is blood or not, or if he does not know whether it is the blood of a mosquito or a human being, the thing is

Clean (tahir/pak ), and it is not necessary to make investigation or enquiry about it. 124. A thing which was originally najis, and one doubts whether it has become Clean (tahir/pak ), will be considered as najis. Conversely, if a thing was originally Clean (tahir/pak ), and if one doubts whether it has become najis, it will be considered Clean (tahir/pak ). And it is not necessary t o ascertain, even if it is possible to do so.

Issue 125: If a person knows that out of the two vessels, or two dresses used by him, one has become najis, but cannot identify it, he should refrain from using both of them. But if he does not know whether it is his own dress, or the dress which is no longer possessed by him, or is the property of some other person, which has become najis, then it is not necessary for him to refrain from using his own dress.

How a Clean (tahir/pak) Thing Becomes Najis

Issue 126: * If a Clean (tahir/pak ) thing touches a najis thing and if either or both of them are so wet that the wetness of one reaches the other, the Clean (tahir/pak ) thing will become najis. Similarly, if the wetness of the thing which has become najis, touches a third thing, that t hird thing will also become najis. It is commonly held by the scholars, that a thing which has become najis transmits its najasat, but indefinite number of transmissions is improbable. In fact, after certain stage it is Clean (tahir/pak ). For example, if the right hand of a person becomes najis with urine, and then, while still wet, it touches his left hand, the left hand will also become najis. Now, if the left hand after having dried up, touches a wet cloth, that cloth will also become najis, but, if that cloth touc hes another wet thing, it cannot be said to be najis. In any case, if the wetness is so little, that it does not affect the other thing, then the Clean (tahir/pak ) thing will not become najis, even if it had contacted the Najisul Ayn.

Issue 127: If a Clean (tahir/pak ) thing touches a najis thing and one doubts whether either or both of them were wet or not, the Clean (tahir/pak ) thing does not become najis.

Issue 128: * If there are two things and one does not know which of them is Clean (tahir/pak ), and which is najis, and later a damp Clean (tahir/pak ) thing touches one of them, that thing does not become najis.

Issue 129: If the ground, cloth, or similar things are wet, then only that part will become najis where najasat reaches, and the remaining part will remain Clean (tahir/pak ). Same is the case with melon, cucumber etc.

Issue 130: When a syrup or ghee is in a fluid state, in a manner that if some quantity of it is removed, it does not leave an empty trace, the entire quantity will become najis immediately when even their slightest part becomes najis. But if it has solidified, and when some part of it is removed, a trace of emptiness is seen, then only that part will be najis which has come in contact with najasat, even if the empty trace gets filled up later. So, if the droppings of a rat fall on it, only that part will becom e najis on which the droppings have fallen, and the rest will remain Clean (tahir/pak ).

Issue 131: If a fly or an insect sits on wet, najis thing, and later sits on wet, Clean (tahir/pak ) thing, the Clean (tahir/pak ) thing will become najis, if one is sure that the insect was carrying najasat with it, and if one is not sure, then it remains Clean (tahir/pak ).

Issue 132: If a part of one's body which is perspiring becomes najis, all those parts to which the sweat reaches, will become najis. Where it does not reach will remain Clean (tahir/pak ).

Issue 133: * If there is blood in the phlegm, or substance which comes out of the nose or throat, the part with blood will be najis, and the remaining part will be Clean (tahir/pak ). Hence, if these substances come out of the mouth, or the nose, the part about which one is sure that najasat has reached, will be najis, and the part about which one is doubtful whether najasat has reached it or not, will be considered Clean (tahir/pak ).

Issue 134: * If an ewer or a vessel with a hole in its bottom, is placed on najis ground, and its water ceases to flow, allowing water to collect under it, till it is seen as one with the water inside the vessel, the water in the vessel will be najis. However, if the water inside the vessel continues to flow forcefully, it will not become najis.

Issue 135: If a thing enters the body reaching najasat, but has no trace of it when brought out of the body, it is Clean (tahir/pak ). Hence, if the apparatus of enema, or its water, enters one's rectum, or a needle or knife, or any other similar thing, is driven into the bo dy and has no trace of najasat when it is taken out later, it is not najis. Same is the case with sputum and mucus of the nose, if it contacts blood within the body, but does not have any trace of blood when it comes out of the body.

Rules Regarding Najasaat

Issue 136: To make the script and pages of holy Qur'an najis, and violate its sanctity, is undoubtedly haraam, and if it becomes najis, it should be made Clean (tahir/pak ) immediately with water. In fact, as an obligatory precaution, it is haraam to make it najis even if no violation of sanctity is intended, and it is obligatory that it should be made Clean (tahir/pak ) by washing it with water.

Issue 137: If the cover of the holy Qur'an becomes najis, causing its desecration, the cover should be made Clean (tahir/pak ) by washing it with water.

Issue 138: * Placing the holy Qur'an on a Najisul Ayn, like, blood, or a dead body, even if it be dry, is haraam, if the intention is to profane it.

Issue 139: Writing the holy Qur'an with najis ink, even one letter of it, amounts to making it najis. And if written, it should be erased or washed off.

Issue 140: If giving the holy Qur'an to a non-believer involves its desecration, it is haraam to give it to him, and it is obligatory to take it back from him.

Issue 141: If a page from the holy Qur'an, or any sacred object like a paper on which the names of Almighty Allah or the Holy Prophet or the holy Imams are written, falls in a lavatory, it is obligatory to take it out and make it Clean (tahir/pak ) with water, no matter what expenses it may entail. And, if it is not possible to take it out, the use of that lavatory should be discontinued till such time when one is certain that the page has dissolved and petered out. Similarly, if Turbatul Husayn (the sacred earth of Karbala, usually formed into a tablets to place one's forehead on, while offering prayers) falls into lavatory, and it is not possible to take it out, the lavatory

should not be used until one becomes sure that it (Turbatul Husayn) has ceased to exist, and no tra ce of it is present there.

Issue 142: It is haraam to eat or drink or make others eat or drink something which has become najis. However, one may give such a thing to a child, or an insane person. And if a child or an insane person eats or drinks najis thing on his own accord, or makes food najis with his najis hands before consuming it, it is not necessary to stop him from doing so.

Issue 143: * To sell or lend a najis thing which can be made Clean (tahir/pak ), has no objection, but the buyer or the borrower must be told about it, particularly in the following two situations:

That if he is not informed, he might contravene the law of Shariah, like, if he wants to eat or drink it. Otherwise, it is not necessary to inform.

That the buyer or the borrower will pay heed to the advice. If one knows that it will have no effect, it will not be necessary to tell him.

Issue 144: If a person sees someone eat or drink something najis, or pray with a najis dress, it is not necessary to admonish him.

Issue 145: * If a place or carpet of a man's house is najis, and if he sees that the wet body or dress of his visitor will touch the najis thing, since it is he who is responsible, therefore he should inform the visitor, provided the two situations mentioned in rule 143 obtain.

Issue 146: * If the host comes to know during the meals, that the food is najis, he should inform the guests about it. But if one of the guests becomes aware of it, it is not necessary for him to inform others about it. However, if his dealings with the other guests are such, that he himself may become najis, or be involved in Najasat if they became najis, he should inform them.

Issue 147: * If a borrowed object becomes najis, the borrower must inform the owner, provided the situations mentioned in rule 143 is observed.

Issue 148: * If a child says that a thing is najis, or that he has washed and made it Clean (tahir/pak ), his word should not be accepted. But, if he is about to attain the age of puberty, and assures that he has washed and made it Clean (tahir/pak ), his word should be accepted if the t hing is normally in his charge, and if he is reliable.


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