Fatima (S.A.): The Gracious

Chapter 9: Al-Mubarakah

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, who are: Imam Hasan (as) (son), Imam Husayn (as) (son), Zainab (as) (daughter), and Umm Kulthum (as) (daughter). But, when the event of Karbala occurred, Imam Husayn (as), and his children achieved martyrdom, and ‘Ali Ibn Al- Husayn (as) (Imam Zain Al-Abedeen) was the only surviving child of Imam Husayn. Also, seven of Imam Hasan's (as) children, and two of Zainab's (as) sons achieved martyrdom. Umm Kulthum (as) had no children at that time.

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 Abbass-ides came to power, they went beyond 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-Hasan Al-Askari (as) died in Samera (Iraq) 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 chills in the spine.

Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima az-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 Last Prophet 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 [the last Prophet] (as)'

Razi's interpretation of the above-mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima az-Zahra (sa). 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 Qur’an 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 [their progeny]; 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-Ar-Ridha’ (as), Al Nafs Al-Zakyyah and others."

This explanation correlates to the following: An infidel denounced the Prophet when one of his [prophet’s] 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 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 az-Zahra do not live is hard to find. Their number is estimated to be thirty - five million; 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 honoured 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 (sa) who live in Indonesia, and are enemies of Ahlul-Bayt (as)!

More amazing is the fact that some Muslims refuse to accept their lineage of Fatima az-Zahra’s (sa), and ‘Ali (as); 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-Hasan and Al-Husayn are the Prophet's children; he shall prove this from the Qur’an, 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 be freed, and if not, 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 Qur’an in this regard?

Hajjaj said: `Bring me proof from the Qur’an, 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 Hasan and Husayn 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 Qur’an, 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 Hasan and Husayn (as). 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 honour 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 (as) said to me:

'Abu Jaroud, what do they (followers of other than Ahlul-Bayt) say about Al-Hasan and Al-Husayn (as)?'

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 David and Solomon, Job, Joseph, Moses, and Aaron; thus, do we reward those who do good," (6: 84) and that Allah Almighty made Isa a descendant of Ibrahim."

He said: 'Then what do they say?'

I said: 'They say: 'A daughter's son can be called a son but he is not actually a real descendant.'

He said: 'How do you argue with them?'

I said: 'We quote the following verse for them':

'Say: Come! Let us gather together, our sons and your sons, our women and your woman.'1

Then he said: 'Then what do they say?'

I replied: 'They say: "It is common in Arabic for a man to call another man's children Our children while they are really others' children."'

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

'By Allah, Abu Al-Jaroud, I shall quote a verse from the Book of Allah which shows that Hasan and Husayn are his[Prophet Muhammed’s (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-Hasan and Al-Husayn'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 (as) mentioned by Bihar Majlisi on the authority of 'Oyun Akhbar Al-Ar-Ridha’, Haroun said to the Imam:

"Why did you permit people to trace your ancestry back to Allah's Messenger (as) 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 (as) 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 (as);" 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 Qur’an, you children of ‘Ali (as), and 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 [Allah] 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 (sa)..."

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

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 (as) when ‘Ali Ibn Abu Talib (as) entered, and greeted us. The Prophet(as) 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 [the prophets’] 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-Mu’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 (as) 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-Hasan and Al-Husayn 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-Hasan and Al-Husayn are the Prophet of Allah's children, some ignorant writers try to deny this fact. These writers quote the Qur’anic verse:

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

In order to prove that he [Prophet Muhammad (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 [Prophet Muhammad (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 as a wife 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 [Prophet Muhammed’s (S)] sons.

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

"This son of mine is a Master."

He also said:

"Al-Hasan and Al-Husayn, 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-Hasan and Al-Husayn. They were the Prophet of Allah's sons.

Note

1. The Prophet (S) chose Al-Hasan and Al-Husayn to represent his sons, Fatima for "women," and himself and ‘Ali (as) for "ourselves." (Translator's note)

Chapter 10: At-Taherah

As we have already mentioned, one of Fatima az-Zahra’s (sa) 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 (as); around it various debates, and many writings took place. It might be more appropriate to say that this verse was the fulcrum 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 (as), 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-Hasan and Al-Husayn (as). 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 [Prophet Muhammad (S)] prohibited even his wife, Umm 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-Hasan and Al-Husayn (as) amounts to 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,"

The Messenger of Allah gathered ‘Ali, Fatima, Al-Hasan and Al-Husayn 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".

Umm 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-Hasan Ibn ‘Ali came to him, and went under it; then Al-Husayn followed him, then Fatima, then ‘Ali. At that moment [Prophet Muhammad (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 Qur’an v. 2, p. 700, (printed in Istanbul), writes:

"When he (the Prophet) came out wearing the black cloak and A1 Hasan came under it and Al-Husayn, 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, Hasan and Husayn 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.'

Umm 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 (sa) about ‘Ali (as); 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-Hasan and Al-Husayn (as). He held their hands until they entered the room. He then sat Al-Hasan on his right leg and Al-Husayn 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... then the Prophet (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 Umm Salama, the Prophet's wife, narrated that Allah's Messenger (as) was present in her house when Fatima (sa) brought him an earthenware pot filled with wheat cooked with milk. The Prophet (S) said: "Call in your husband and two sons for me." Thus, ‘Ali, Al-Hasan and Al-Husayn came and joined him in eating the food. Meanwhile, the Prophet (S) sat on a bench, covered with a Khairban cloak.

Umm 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."

Upon 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 (sa) 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 Umm 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-Hasan and Al-Husayn (as), 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, Hasan, Husayn), relying on Omar Ibn Abu Salama's narration.

He also reported that Umm Salama said:

"Allah's Messenger covered Fatima, ‘Ali, Al-Hasan and Al-Husayn (as), 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 (S); thus, bless and praise them for surely you are praiseworthy and Exalted."'

Umm 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 (as) in his book Al-Jame' Li Ahkam al-Qur’an v.14, p.182.

11. Ibn al-Arabi in his book Ahkam al-Qur’an 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 Umm Salama similar to what has already been mentioned and...

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

Umm 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 Qur’an, 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 az-Zahra (sa) 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, refers to evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature, and mars any of the knightly virtues.

Ibn Al-Arabi also said in Al-Futouhat al-Makkiah, Chapter 29, “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 az-Zahra (sa). It is indeed an excellent virtue, and a great honour 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. However, it does not mean that others, who also propagate, are safeguarded from sins.

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

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

He answered: "yes"

Imam ‘Ali (as) 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".

‘Ali (as) 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!'

‘Ali (as) said: "If you did so, you would be an infidel in the eyes of Allah."

Abu Bakr said: "Why?"

Imam ‘Ali (as) replied: "Because you would have rejected Allah's testimony of her purity, and virtue (infallibility), and surpassed people's testimony over it..." 1

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, becomes intensely impure once deceased, making it obligatory to perform ablution (Ghusl) when touching the dead body. The dead person, himself, only becomes pure after being washed by others.

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

I wrote to Imam Sadiq (as) asking him:

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

Imam (as) answered:

"The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (as) did so [cleanse himself], and this became a customary practice (Sunnah)."

We will elaborate on Fatima’s (sa) ablution at the end of the book if Allah wills.

Note

1. Al-Bihar: v.10.

Chapter 11: The Event of Cloak

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 az-Zahra (sa), 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 (as) said: `O Fatima! Peace be on you.'

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

He (as) then said: `I am feeling some weakness within me.'

I [Fatima az-Zahra (sa)] said: 'Allah forbid that you may be sick.'

Then he (as) 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, Hasan (as) 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 [Hasan (as)] 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.'

Hasan (as) then went towards his grandfather, and said: `O my grandfather! Peace be on you. May I enter “the cloak.”

My loving father [Prophet Muhammad (S)] replied: `O my son, the owner of my fountain (of Kauthar)! Peace be upon you too. Yes; you may enter.'

Thus Hasan (as) entered the cloak. Soon, after my loving son, Husayn (as) came, and said: `O my dear mother! Peace be upon you.'

1 [Fatima az-Zahra (sa)] replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be upon you too'.

He [Husayn (as)] then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: 'Yes, your loving grandfather(as), and your elder brother Hasan (as), are inside the cloak.'

Husayn (as) then went near the cloak, and said: `O my dear grandfather, the chosen Prophet of Allah! Peace be upon 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 Husayn (as) too entered the cloak.

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

1 [Fatima az-Zahra (sa) replied: `O Abul-Hasan, Commander of the Faithful! peace be upon you too.'

He [‘Ali (as)] then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.'

I [Fatima az-Zahra (sa)] replied: 'Yes! He along with your two sons is inside the cloak'

‘Ali (as) then proceeded towards the cloak, and said: `O Prophet of Allah! peace be upon you. May I also come to you inside the cloak!'

My beloved father [Prophet Muhammad (S)] replied: 'Peace be upon you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.'

Thus ‘Ali (as) also went inside the cloak

Then I [Fatima az-Zahra (sa)] went near the cloak, and said: `Peace be upon you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.'

My loving father [Prophet Muhammad (S)] replied: 'Peace of Allah be upon you also, my beloved daughter! All 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 [Prophet Muhammad (S)] 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 az-Zahra, her father, her husband, and her two sons.'

Gabriel said:

`O Lord! Permit me 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 upon 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 (as) said to my loving father [Prophet Muhammad (S)]:

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

The Holy Prophet (S) replied:

`By that Being, Who made me His Prophet and Who [Allah (SwT)], 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 (as) said:

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

Then the Holy Prophet (S) 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 (as) 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)

Chapter 12: Az-Zakiyyah

The word "Tazkiah" has been mentioned several times and in different forms in the Holy Qur’an. 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 honourable 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 az-Zahra (sa) 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.

Chapter 13: 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 az-Zahra (sa) was delighted with whatever Allah Almighty ordained for her. In fact, this book specializes in discussing the inflictions and disasters, which befell Fatima az-Zahra (sa) from the day she was born until she was martyred at a young age. During the difficult stages of her life, Fatima az-Zahra (sa) was content with the fear, oppression, deprivation, poverty, sorrows and pains, which Allah had ordained 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 [Fatima az-Zahra (sa)] 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.

Chapter 14: 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 piety, and sincerity. Fatima az-Zahra (sa) 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.

Chapter Seven: Fatima Falls in Sick

Fatima fell in sick1; the first one who met her was Ome Salme. She asked Fatima about how she had been the previous night and she answered:

My heart was full of grief and sorrow because of prophet’s death and people’s oppression on his successor, Imam Ali and his family. They usurped his government and ignored what was in Quran and what was prophet’s idea. They did it to revenge those who had been killed by Imam Ali in Ohod and Badr wars on him2. They are hypocrites who hided their hostile feeling to Imam Ali in their heart and achieved their goal by taking government. Immediately they started to oppress us and their brutality and injustice rained on us. They did lose their faith and annoyed us as much as they liked. They did it because Imam Ali had killed their fathers in wars and battles3.

Fatima’s interest to hear Belas’s voice

After prophet’s death, Belel never sang Azan. Once, Fatima was interested to hear Belel’s voice. Belal became informed and sang Azan. While he was singing, Fatima remembered her father, sighed and became unconscious. People, thinking that Fatima had passed away, told Belal to quit and he obeyed. When she was come into, asked Belal to finish Azan, but he excused that it would hurt her and she accepted4&5.

The Visit of Women of Mohajerans and Ansars of Fatima

When Fatima was ill, the one that results to her death, some women of Mohajerans and Ansars visited her. They told her:” Oh, prophet’s daughter, how do you get along with your illness?” Fatima after praising God said:

I do hate of your world and your husbands. I have thrown them away after testing them6. Their ignorance and cowardliness is hateful. I put the rope of their sins on their necks and left the disgrace of their work to themselves7. Down with oppressors! Woe is them, they occupied prophet’s succession and kept it in distance with prophet’s mission, with prophet’s family, with those who are learned, and surely it is harm8. What was their reason to reject Imam Ali, his braveness and seriousness against unjust or his care in religion, yes these are the reasons of their enmity with him. If they did not reject him, they would be in safety and the camel of government would reach its destination9, the doors of God’s mercy would be opened to them, but now they will be punished10.

Listen, if you live enough, time will show you. You will be surprised of their act, selecting Abu-Bakr as prophet’s successor. Instead of animal’s head, they took its tail.

Shame with those who thought that they have done the best11. Surely, they are destructors, but they do not know. Which one can lead to salvation, the one who is learned, or the one who should be taught? What has happened to you? I swear by God that your work, Imam Ali’s rejection, is cornerstone of corruption, wait and see. The future comers will see the result of their ancestor’s work12. Be ready for corruption, chaos and oppression. What you plant, your children reap (here, she pointed to what happened for Ansars later).Regret and woe to you. To which wing do you belong? You have lost God’s way. Do you expect us to show you the way of God, while you disdain to follow it13&14.

The women of Ansars and Mohajerans told their husbands whatever they had heard of her. Therefore, a group of Ansars’ and Mohajerans’ head went to Fatima in order to apologize to her. They told her:” Fatima, master of women, if Imam Ali had notified us his right before our swearing allegiance with Abu-Bakr, we would have sworn allegiance with him; we would have never left him and faced to another one.” Fatima answered: …………………. “Go away, your action has no excuse and after your fault there is nothing to justify15. (it means that when you are negligent, leave Imam Ali, annoy prophet’s family, and help Abu-Bakr’s agent to set fire on prophet’s daughter’s home, every thing is over and no excuse is acceptable, time of oppression has started.)

Abu-Bakr and Omar’s visit of Fatima

When Fatima’s illness intensified, Abu-Bakr and Omar in order to make a good record and claim that Fatima has forgiven them, decided to visit her. Therefore, they requested Imam Ali to ask her permission for them to visit her. Fatima was reluctant, but Imam Ali insisted, then she said:” here is your home and the maid of this home is yours too16.” She accepted. Abu-Bakr and Omar came. Fatima’s face was toward wall and her back to them. They told her that they had come to visit her and ask for her forgiveness, but she answered:” I do not talk to you else promise to witness the accuracy of whatever I say, if that’s right.” They accepted. She continued:” do you remember what prophet stated about me – Fatima’s satisfaction is God’s satisfaction and her anger is God’s17.” they answered that they did remember it. Then she said:” Oh Godbe witness that I am angry of these two, not satisfied18.”

Abu-Bakr, making a show cried. Omar reproached him and they left there. It was the final thing that they did19.

Fatima’s Will and Her Burial at Night

Fatima commanded that Abu-Bakr and Omar do not say prayer on her corpse and not be present in her funeral ceremony. She wanted to be buried at night too20. Imam Ali acted according to her will21 and buried her in his home at night22. Then he made some other graves in cemetery Baghi and sprinkled water on them to show that they were new graves23 *. Tomorrow morning, people became aware of Fatima’s burial at night. They supposed that she had been buried in Baghi. Omar and his companion decided to bring some women and dig the graves in order to find her and say prayer on her corpse. Imam Ali angrily came to Baghi and said:” if you touch the graves, I will make the ground red of your blood.”When they saw Imam Ali’s anger and behavior, left there24.

Asbagh Ibn Nobatah asked Imam Ali the reason of Fatima’s burying at night, and he answered:

………………………………………………………………

“Because Fatima was anger of them, and did not like their presence on her corpse and also whoever follows them, is not right to say prayer on her25.”

Yes, the concealment of Fatima’s grave shows her dissatisfaction of them, and she revealed it by this action.

Medina’s Condition after Fatima’s martyrdom and the Certainty of her predictions

After Fatima’s martyrdom, the government sent some armies in order to confront with those who had not sworn allegiance with Abu-Bakr and those who were unbelievers. All the heads of these armies were of Mohajerans26. They gave priority to themselves in all affairs27 and inresult, Ansars became so poor that they even could not afford their meals. Those people whom Imam Sajad, Imam Baghir, Imam Sadigh helped by night, gave bread and money,were of these Ansars and their children.

Moali Ibn Khonays, one of Imam Sadigh’s companions, narrates:

I saw Imam at night while he was carrying a bag on his back. I asked him to help, but he said that he should do it himself and went. I followed him. On the way, something of his bag fell down. He searched and found it, then went to Saqife28 where Ansars were sleeping. Imam put two loaves of bread beside each one of them. I asked him whether they knew his right and imamate. He answered:” no if they knew our right, we would share even our salt with them29.”

Imam Sajad carried foods on his back and himself distributed them among Ansars, but unknown. Poor Ansars stood at the door until Imam Sajad came and gave them food. After his death, when he was performed ablution, his back had become callus. People asked Imam Baghir, his son, about it and he said that the bags full of bread that he had carried on his back and distributed among the poor had made it30.

After Imam Sajad, there was no one to give the poor food and people understood that the one who had given them food many times had been Imam Sajad31.

All the poor were of Ansars while Mohajerans were rich and possessor of servants. Ibn Auf in Othman’s caliphate time died and all his jewelries were brought to Othman to share among his heirs. There were so much gold and jewelries that present persons could not see each other face to face32.

It was one of Fatima’s predictions that she told the women of Ansars. Ansars condition became worse too. When Yazid’s army attacked Medina, his solders were permitted to do whatever they wished for three days33. They massacred the inhabitants of Medina, even in the mosques, and looted their possession, 1000 girl, not married, became pregnant after this attack34.

Imam Ali’s swearing Allegiance* with Abu-Bakr and His Reason

Historian Bokhari quotes from Zohri who narrates a statement of Ayesheh about what had happened between Fatima and Abu-Bakr after prophet’s death on his heritage that:

At the end, Fatima turned her face and never spoke with Abu-Bakr. After her father’s death, she lived six months and after her death, Imam Ali said prayer on her corpse and buried her, without informing Abu-Bakr. Fatima was Imam Ali’s honor. In Fatima’s lifetime, Imam Ali was respected, but after her death, people turned away.

Meanwhile someone asked Zohri whether Imam Ali had sworn allegiance with Abu-Bakr during that six months or not, and he answered:’ no, not him, nor any other member of Bani Hashim family35.”

Out of Medina, there were some groups who rejected to swear allegiance with Abu-Bakr, and even a tribe had become unbelievers. One of them was Mosaylamah who claimed that he was prophet. Somewhere near to Yemen an army consisted of 40,000 people were ready to attack Medina. If that happened, Islam would disappear and even prophet’s grave would be destroyed. Consequently, Othman came to Imam Ali (his cousin)36 and asked him to swear allegiance with Abu-Bakr, otherwise nobody would fight and defend Islam. At last, Imam Ali consent to swear allegiance, Muslims became pleased and constituted a very powerful army37.

Imam Ali in Nahjol-Balaghe38 states:

…………………………………………………………

Therefore, I waited, while I was sure that I did excel prophet’s succession more than those who take it after him. I tolerated and waited for what God had determined. Then I saw that a group of people had apostatized and turned away from Islam, they invited people to destruction of God’s religion and prophet’s customs. I feared of Islam’s annihilation if I did not help it, and the loss of it was greater than my government, which is something temporary. Therefore, I myself went to Abu-Bakr and swore allegiance with him to help Islam and destroy the enemies of it.

Chapter Eight: Islamic Territories and Imams Operation

Islamic regions had some main cities, which their governors were appointed by caliph. Eskandariyeh was one of the regions and included all African countries that had accepted Islam. The governor of Eskandariyeh appointed commanders for all cities to collect the Islamic taxes and fight with unbelievers.

Another center was Kufe. Valid was the governor of there. When it is said that Valid is the governor of Kufe, it does not mean that his power was limited to Kufe, in fact Kufe had been his capital, and Iraq, some parts of Iran and even middle Asia had been under his control. Valid had appointed some commanders for them and leaders for Friday’s prayer.

Basra was another center. West of Iran and countries around Persian Gulf, except some parts of Saudi Arabia, were under control of the governor of Basra. Sea and conquered regions of India belonged to this center. Basra was called Indian harbor too, because all goods from India were carried to there.

Sham territory had two centers, Damascus and Hems. By Sham, we mean Jordan, Lebanon, Palestine, and Syria. All of these countries had been under the control of that government. This region had been called eastern Rome, too.

Of all Islamic cities, five ones were military centers, Kufe, Basra, Damascus, Hems and Eskandariyeh. These five cities were both capital and military center of Islamic regions.

It should be noted that none of Imams took part in military expeditions that happened during Abu-Bakr, Omar and Othman’s caliphate time.

Chapter Nine: Abu-Bakr's Will and Omar's Caliphate

Abu-Bakr fell in sick in the year 13 A.H. While he was in bed, he summoned on Othman to write his will. Abu-Bakr told him to write:"

In the name of God, the Merciful, the Beneficent; this is the will of Abu-Bakr, son of Ghotafe, in which commands Muslims." Suddenly he became unconscious and Othman himself continued:" I appoint Omar, son of Khattab, as my successor and caliph of Muslims; I tried in your benevolence."

Abu-Bakr came into and asked him to read what he had written, he read, Abu-Bakr accepted and said:" I accept it. God bless you."Then signed it1.

Historian Tabari writes:

Omar, having a piece of wood in his hand, was sitting among people in the mosque, Shadid, Abu-Bakr's servant, entered and brought Abu-Bakr's will. Omar stood up and shouted:" O, people, listen to caliph's letter and obey it, because caliph says that he has regarded your benevolence2.

When prophet was about to die, he asked for pen and paper” ”, but they said:" his illness has overcome him; Omar said:" ." Some of them attendants decided to bring pen and paper, but again Omar said:" .he is delirious3."

How difference Omar's attitude is to prophet's will and Abu-Bakr’s which was written while he was unconscious.

Chapter Ten: Government’s Condition in Omar's Caliphate Time

Omar’s government was an Arabic one and he had ordered that no non-Arab lived in Medina, Islam capital. There werejust two non-Arab in Medina, Hormozan, former king of parts of Iran who had believed in God and helped Omar conquers Iran1, and Abu Lolo, Ibn Shobat's servants who was a skilled portraitist, carpenter and blacksmith. Ibn Shobat had asked Omar’s permission for his servant to live in Medina2. This is Arabic prejudice. In Islam capital, no non-Arab could reside3. Omar had also prohibited Arab woman's marriage with non-Arab and even Ghoraysh women's marriage with non-Ghoraysh Arab4. In fact, he made Islam society a class distinctive one. It is narrated in book Moata-e Malik that Omar’s order had been religious commandments and every Moslem was supposed to obey. Omar had ordered that if an Arab man got marries with a non-Arab woman, their child would inherit their heritage if and only if he/shebe born in Islamic territory5.

Omar’s government was a Ghoraysh Arabic one, he appointed all his governors from Ghoraysh, of course with one exception and that's that he didn't give any post to Bani Hashim family6.

Omar's conversation with Ibn-e Abbas

Three conversations are quoted and we bring three of them,. they are extracted from Historian Tabari's book.

1. Once Omar told Ibn-e Abbas, Prophet's uncle:” Why your family couldn’t take the power?" Ibn-e Abbas answered that he did not know. Omar said:" I know, because my family hate to obey you”; Ibn-e Abbas asked:" Why, while you know that my family is blessing for you?" (By this sentence, he referred to Prophet). Omar said:" We couldn't tolerate that both prophecy and power belong to you, because it would make you proud of yourself. Maybe you think that Abu-Bakr did a fault, but I think he did the wisest deed."7

2. Once Omar told Ibn-e Abbas:" Do you know why your family did not take the government?" Ibn-e Abbas unwillingly answered:" No, but give me information about it."

Omar said:" Because my family disliked seeing, both prophecy and caliphate are added to your honors. My family preferred to take the power and was successful in this task." (As it is said, they wanted to pass the government among themselves.) Meanwhile, Ibn-e Abbas asked Omar to let him speak freely without regarding Omar's position, and Omar accepted. Then he said:" The success which you are talking about could be achieved if one who was appointed by God and prophet took the power , and about your hatred to see both prophecy and caliphate in my family, God, the Exalted, states:" .........That is because they hated what God revealed, so he rendered their deeds null ( Mohammad 19 )."

Omar said:" I have heard of your words, but I tried not to believe them in order to keep your rank."

Ibn-e Abbas said:" If I have been right, that’s not the reason of corruption of my rank and if you've falsely heard, I am able to defend myself."

Omar said" I've heard that you claim that caliphate is taken of you by means of oppression and jealousy."

Ibn-e Abbas said:" Every body knows your cruel behavior toward us8, and about jealousy. Devil was jealous to Adam's children.” (He compared Abu-Bakr and Omar with Devil.)

Omar said:" Oh, there is nothing in your heart except a permanent hatred and enmity."

Ibn-e Abbas said:" Be calm please, it is youridea . You know prophet is of Bani-Hashim and God, the exalted, in Quran state:" God only desires to keep away the uncleanness fromyou ,O people of house!And to purify you a through purifying (Allies 33)."

Omar irritated and cried out:" Go away, get out of my sight." Ibn-e Abbas obeyed and rose to go, but Omar embarrassed and asked him to remain9, then told him:" I swear by God that I try to regard your right, and like whatever makes you happy."

Ibn-e Abbas said:" You and other Muslims are indebted to me, and whoever keeps my right will be happy, otherwise not." Omar couldn't tolerate and left there10.

3. Another narrative is that Omar sent someone after Ibn-e Abbas, when he came, Omar told him:" The governor of Hems, who was a truth worthy person died. I want to appoint you as his successor, but I fear to do it11." Ibn-e Abbas asked about the reason and heanswered : " I afraid of your revolution after my death and that people would help you, make me sure that you will not do it12."

Ibn-e Abbas said:" In that case appoint someone about whom you are sure13."

Maviye in Omar's caliphate time

Once Omar went to Sham (Syria), Maviye state, and Maviye welcomed him. Omar After observing Maviye's palace and its splendid building, asked him:" You're wealthy enough, but I've heard you do not help needy. What is the reason?" Maviye answered:" We are in a state that there are lots of Roman spies, and we ought to show them the magnificence of our government14."

In a battle between Muslims and Romans, Maviye took part and in result, Muslims gained victory. Many booties were obtained; among them, there were silver dishes that Maviye ordered to be sold in order to share their money among people, but they were sold in usurious and unlawful way. Obade Ibn Samet who was of prophet's companions, heard it, therefore, he shouted among people that he had heard of prophet that selling and buying gold with gold and silver with silver should be equal in amount, not more andnot less; otherwise the treating was not religious and lawful . Those who had bought these silverdishes, gave them back. Maviye became aware, so gave a speech and said:" what has happened for Muslims that mention something of prophet that I who has seen and heard him, don't know." Obade stood up and loudly repeated himself and added:" I told you whatever I'd heard of prophet, whether Maviye accept it or not?"

Maviye dismissed him from military and Obade went to Medina. Omar, who had sent him Sham to teach them Quran, asked him why he had come to Medina and Obade said the story. Then Omar said:" Go back to Sham, Goddamn the land, which can't suffer your residence. I promise that Maviye will never issue an order on you15."

Obade returned to Sham, and Omar did not criticize Maviye for his fault.

Omar’s Professions, The council and Allegiance with Othman.

When Omar was performing his last Haj ceremony, in Mena, he heard that Ammar, one of the closest companions of prophet, had said to his friends:" Swearing allegiance with Abu-Bakr was an immediate error, if Omar dies, we will swear allegiance with Imam Ali16.” When he returned to Medina, in his first lecture, he retold Ammar's statement and said:" Swearing allegiance with Abu-Bakr wasan immediate error which I wish Muslims get rid of its evil, from now on, appointing some one as caliph should be done with consultation and whoever swears allegiance with some one without consultation, both should be beheaded17." Some one named Abu Lolo stabbed Omar, and when gave Omar water to drink, it comes out of his belly and it showed that his intestine was torn and he would die.

People asked him to appoint some one as his successor and he answered:" If Abu-Obade wasalive , I would appoint him and my reason was prophet's statement about him that he was Just of Muslim's society, and if Salem was Alive, I would appoint him, because prophet stated that Salem loved God and if he had not feared of Him, he would not have disobeyed Him."

He was requested to appoint some one any way and he said:" I'd decided to appoint some one who surely could lead you to right and judge among you justly, he meant Imam Ali -but I dissuaded, because I don't want to do all Muslims task alone18."

Historian Balazori in his book Ansabol-Ashraf writes:

When Omar was stabbed, summoned on Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Abi Vaghas, but he just talked with Imam Ali and Othman. He told Imam Ali:" Maybe the council which I've just constituted appoint you as caliph and my successor because of your close relationship with prophet and your God given knowledge; in that case don't forget God." Then he returned to Othman and said:" Maybe the councilregard your age and relationship with prophet and select you, in that case fear of God and, don't dominate your family on people."

Then he called for Sohayb, when he came, he told him:" these persons assemble in your home for three days to counsel and appoint one ofthemselves as next caliph. During these three days take the control of government and behead whoever opposes them." when the member of counsel left there, Omar told Sohayb: "If they appoint Ajlah19, he will lead them to right20.”

Historian Balazori also quoted from Vaghedi that:

Omar asked his companions to select whom as his successor. They offered Othman, but he said:" If I appoint him, he will dominate his family on Muslims." They offered Zobeir, but he said:" He is faithful when he is content, but when he is angry, he is unfaithful." Another suggestion was Talhe about whom Omar said that he was proud, haughty, and muchrelaxed21, and his opinion about Abi Vaghas was that he was a good commander in war, but he couldn't control even a village. They asked his opinion about Abdorahman Ibn Euf and he said:" He will make the most if he affords his family22."

Historian Balazori in also writes:

When Omar was injured, called for Sohayb and ordered him to gather the heads of Mohajerans and Ansars. When they came, he told them that he had selected six persons of primary Muslims of Mohajerans, of whom prophet had been pleased and satisfied, to select one of themselves as next caliph, then he named them as Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Saed Ibn Abi Vaghas. Therefore addressed Ibn Sahl, one of Ansars and told him:" After my death, select 50 persons of Ansars to help you and compel these six persons to select one of themselves as next caliph during three days , not more," then he told Sohayb to control the society during these days.

At that time, Talhe who was a member of counsel was out of Medina and had gone to his farm, Sorat23. Omar said:" If Talhe doesn't come during these three days, the member of counsel should do their task seriously and select one of themselves as next caliph."

Omar also ordered the member of the council that if two of them agreed with one and two others with another one, they should restart consultation and take another decision, and if four of them voted to one, the fifth should agree with them too, and if the result of votes was three by three, one who Abdorahman Ibn Euf voted should be selected and appointed as next caliph, because he could be entrusted24.

Historian Hindi in his book 'Kanzol Ommal' narrates that Mohammad Ibn Jobair quotes from his father that Omar said:" If Abdorahman Ibn Euf selecthimself , obey and swear allegiance with him25."

It can be inferred from this story that Omar intentionally had left this duty on Abdorahman IbnEuf 's shoulders and had in mind to put stress on Arab’s custom. He knew that Imam Ali would never accept those customs that were not based on Quran and Prophet's Behavior, but Othman would accept and become caliph. In fact, Omar had selected Othman as his successor, but introduced him through council.

Another reason that proves this claim is Ibn Saed’s quotation from Saeid Ibn Aes:

I asked Omar for a piece of land to extend my home, because he would do such bestows. Omar told me: "After morning prayer come to me to grant your request." I after sayingprayer, went to him and we both went to locate the land.he located a piece of land with his foot and gave me. I said:” your majesty, I'm encumbered by a large family, give me some more land", but heanswered : " It is sufficient

by now, but I tell you a secret, keep it in your heart, my successor is some one of your relatives, so he will grant what you need." I waited and as Omar hadsaid, his successor was of my relatives who granted my request26.

This narrative shows that Omar himself had selected Othman as his successor and the council had been just a tool to hide his interference and make Othman more acceptable.

Moreover, the following narrative from Tabaghat-e Ibn Saed shows Omar’s desire to Imam Ali’s terror. Ibn Saed quotes from Saeid Ibn Aes that:

Once Omar told me:" Why do you reject me?" If you think that I killed your father, you're wrong, because Imam Ali has killed him27."

This narrative shows that Omar tried to motivate Saeid Ibn Aes to kill Imam Ali.

The quality of appointment of Othman

Historian Balazori quotes from Abu-Mokhnef that:

In Omar's burial day, the members of the council did not do any thing; Sohayb, according to Omar's will, said prayer on his corpes and nothing else happened. The next day, Abu-Talhe gathered the members of council in the treasure chamber in order to start their consultation. Abdorahman, when observed the members of council and how they tried to make themselves closer to caliphate, said to them that he and Saed resigned, but in condition that one of them agreed with him, because their dead time was about to finish and they were supposed to introduce the next caliph to people. All of them accepted except Imam Ali. Meanwhile Abu-Talhe entered and Abdorahman Ibn Euf told him whatever had happened. Abu Talhe turned to Imam Ali and asked him the reason of his opposition, but Imam Ali didn't answered and instead asked Abdorahman Ibn Euf not to heed his worldly desires and judge justly and regard Muslim's benefit. Abdorahman accepted,then Imam Ali told him:" Ok, now confidently select."

Abdorahman Ibn Euf came to Imam Ali, took his hand and said:" Promise that if I appoint you as caliph, you will behave like prophet and his successors Abu-Bakr and Omar and that don't dominate your family on Muslims." Imam Ali answered that he just behaved according to Quran and prophet's behavior. Therefore, Abdorahman turned to Othman and asked him too, Othman accepted that he would act according to prophet, Omar and Abu-Bakr's behavior. Abdorahman again asked Imam Ali and repeated himself, but heard the same answer. He also asked Othman and heard his favorable answer again. For the third time, he asked Imam Ali whether he would act according to prophet, Abu-Bakr and Omar or not, but Imam Ali said that Quran and prophet's behavior needed nothing else, because they are complete, he added:" I know that you try to keep caliphate at distance with me." Abdorahman did not pay attention to Imam Ali's complaint and asked his question from Othman for the third time, and heard his favorable answer oncemore, therefore immediately shook his hand and swore allegiance with him28.

Historian Tabari and Historian Ibn Athir, about this event that happened in the year 23 A.H, write:

After Abdorahman Ibn Euf swore allegiance with Othman, Imam Ali told him:" You made it as he wished, this is not the first time that you, united, stand against and opposite us you didn't appoint Othman as caliph, else he appoints you as his successor, but God knows the future and what happens29.”

After Abdorahman, the other member of the council swore allegiance with Othman. Imam Ali who was observing the events, sat down. Abdorahman Ibn Euf asked him to swearallegiance ,else he would behead him.

It is also narrated that Imam Ali left there while he was angry, the other members of the councils got themselves to him and asked him to swear allegiance,otherwise they would fight with him. Imam Ali went and swore allegiance with Othman30.

Why did Imam Ali participate in council?

Imam Ali did know that they would never select him as next caliph, but he took part because they would claim that he himself did not want to be caliph.

Historian Balazori31 writes:

Before taking part in council, Imam Ali said to his uncle Abbas:" The government is out of my reach." Abbas asked him the reason and he said:" Saed will not disagree with Abdorahman Ibn Euf, his cousin, and Abdorahman is Othman's son in law, so three of them back each other. If Talhe and Zobeir agree with me, we are three by three and as Omar ordered, whoever Abdorahman Ibn Euf selects should be his successor, I have no chance."

In conclusion Imam Ali knew that he had no chance to take the government; and if he did not take part in council, he would lose the government, even after Othman, because prophet's statement were forgotten and Omar had become so great and distinctive that people thought he was greater than all prophets.