Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 15: Al-Muhaddathah

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

It is written in the Holy Qur’an:

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

This verse clearly states that angels spoke to Mary (Maryam, mother of Prophet Isa (Jesus) (as)) by praising her, and conveyed to her Allah's commands. It is evident that she heard their speech, and realized their intention, for if not, it would be useless to speak to her.1

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

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

He said: 'So (it will be): Thy Lord said,

"That is Easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us'; it is a matter (so) decreed.” (19: 16-21)

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

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

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

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

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

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

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

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

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

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

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

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

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

"... We also possess Fatima's book Mushaf, and had they known about the book of Fatima!!! It is three times the size of your Qur’an; and by Allah, it has not a letter of your Qur’an; rather it was dictated and revealed to her by Allah ...."2

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

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

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

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

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

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

"...Fatima's book, I don't claim that it is Qur’an, rather it contains what makes people need us and makes us in need of no one. It even mentions (the legal punishment for) a lashing, half a lashing, one fourth of a lashing, and the indemnity for a scratch mark."3

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

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

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

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

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

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

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

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

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

Moreover, these verses state that revelation is not confined to mankind, but it also includes other creatures such as: the Heavens, the Disciples, the angels, the bees, and Musa's (as) mother.

Therefore, there can be no doubt that Allah, the Exalted, sent revelations to “the Mistress of Women” and daughter of the Master of Prophets, as he revealed to Musa's (as) mother, or, Maryam Bint Imran (as).

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

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

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

Notes

1. Majma' Al-Bayan.

2. Bihar: v.5.

3. Bihar: v.6.

Chapter 16: Az-Zahra

As it was reported in v. 10 of Bihar al-Anwar, Ibn Abbas narrated that Allah's Messenger said:

"Surely my daughter Fatima is: The Mistress of all women from the beginning to the end. She is part of me, and the light of my eyes, She is the f lower of my heart, and is my soul, (Fatima) is a human huri, who whenever she stands in prayers in the presence of Her Lord (Exalted is His Name), her light illuminates the skies for the angels, like stars shine to people on Earth."

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

Lady Fatima az-Zahra (sa) had other titles, and each one of them reflected a virtue of noble trait which she enjoyed. Among those titles were: Al-Batoul, Al-Adhra (The Virgin), and

Al-Hania (The Affectionate one to her children).

Fatima’s (sa) favorite title was "Umm Abiha" meaning her father's mother.

Chapter 17: Al-Batoul

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

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

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

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

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

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

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

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

Allah, the Almighty, says:

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

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

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

These laws, which have just been mentioned, are applicable during confinement in accouchement.

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

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

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

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

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

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

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

Nisaee also narrates this tradition.

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

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

6. Al-Hafez al-Suyuti said:

'Among Fatima's particularities is that she did not menstruate, and when she gave birth to a child, she would immediately become purified from childbed confinement so as not to miss her prayers."

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

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

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

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

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

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

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

Abu Basir exclaimed: "Why was that?"

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

Sheikh Majlisi commented on this narration by the following:

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

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

Chapter 3: On the Way to a Blessed Life

When Safiya returned home and informed her brothers (the Prophet's uncles) of the authenticity of the news, happiness mixed with amazement, and astonishment overtook them.

Khadija who refused to marry the princes and lords of the Arabs, because she deemed them unworthy to marry, chose to be the wife of a poor man who owned nothing of the ephemeral things of this world, of even a foot of land!!

This was the wonder of wonders!!

The Prophet's uncles proceeded towards Khadija's house, and asked for her hand from her father (or her uncle as some historians report), who at first rejected them; but, later agreed to the proposal.

Inevitably, an appropriate sum of money had to be presented to Khadija as her dowry; how could it be obtained? And, who would donate it?

This was a difficult question at hand, until Khadija once again surprised everyone by giving four thousand dinars as a gift to the Prophet, and urged him to pay it to her father as her dowry. Although according to another historical finding, it was Abu Talib who paid the dowry from his own money.

Even though Khadija was a woman of high standards who sacrificed material gains to achieve honor, her father, Khuwaylid, possessed contradicting values. This difference between Khadija and her father is not rare between parents and their children; in fact, this ideological difference can also be found between various classes of people, brothers, spouses, and parents.

Khadija's payment of the dowry was a unique, amazing and unforeseen act; for the Arabs were not acquainted with women giving dowries to their husbands. Thus, it was not unexpected of Abu Jahel to incite an envious commotion and say:

"O people, we have thus seen men paying dowries to women; we are not used to women giving dowry to men" In answer to this, Abu Talib angrily replied:

"What is the matter with you? O you wicked man! Men like Muhammad are to be given gifts and grants, but your likes give gifts that people always reject."

or he said:

"If it was a man like my nephew then the greatest dowries are to be granted to him, but men like you cannot get married save by paying large sums of money."

The blessed wedding took place in the best possible way. The Messenger (as) moved in with Lady Khadija who felt that she was going through the happiest period of her life, because she had attained her best wishes and sweetest dreams.

Khadija gave birth to several children of whom only four daughters survived: Zainab, Umm Kulthum, Ruqiya, and Fatima az-Zahra who was the youngest and most exalted of them all.

There is a difference between historians regarding the first two daughters, for some claim that they were the Prophet's step-daughters; but the fact is that they were his direct daughters. This fact will be explained in the coming pages, if Allah wills.1

Note

1. The story of Khadija's marriage was summarized and carried on from Bihar al-Anwar: v.6.

Chapter 4: Transcendental Events

The previous paragraphs spoke of Lady Khadija's excellent and noble characteristics, which should be a fantastic example for mankind to follow. She is the lady who gave birth to Fatima az-Zahra, and brought her up with talents and virtues.

Fatima az-Zahra was a descendant of two great people; we have briefly spoken about her parents, lives and virtues, and have drawn a picture through which we can look at Fatima's genius, and a corner of her life in light of genetic inheritance becomes clear to us.

Furthermore, there are undisputed facts that have been declared by the Sacred Messenger, and Ahlul-Bayt (as) that neither science, nor, contemporary discoveries have been able to discern the deep meanings, despite the scientific achievments. Because these facts are beyond the reach of machines and telescopes, photographers' advanced lenses cannot capture their rays, nor, can natural or, logical senses realize them.

Actually, the truth goes beyond material and logical realisation, for the five senses is unable to define it. So, you may if you wish, call these facts "The Transcendental Facts."

Before elaborating on these facts, it is incumbent upon us to make a brief introduction, as we say:

The sperm (male reproductive cell), which is formed in the gonads, eventually fuses with the ovum (female reproductive cell) to become an embryo (later foetus and a baby), developed from the blood which is produced from digesting the food by various organs of the body. Hence, there is no doubt that sperm which is a product of eating pork, or, drinking liquor differs from that which is produced from lamb (halal) meat; because of the difference in composition between various types of foods. In addition, food has peculiar effects on the human psyche and spirit; there are some foods that bring happiness to the heart and calm the nerves, while others do exactly the opposite.

Permissible and pure food(s) have beneficial effects on man; contrary to this, impure (haraam) food such as liquor, or, impermissible food like stolen, or, usurped meat harm the men. The influence of the food we eat becomes apparent in the sperm. Elaboration on this subject by procuring proof, and evidence takes special effort, which would lead us away from our original subject.

In conclusion, the food, which is eaten by the parents, has an enormous effect on the future development of the child, because it is from this food that the sperm is formed, and carried on to the womb to grow, and become a human being.

Furthermore, the psychological state of the parents during sexual intercourse has a great effect on the child's state of mind, and his psychological behaviour in the future. Besides, the persistent want and earnest desire to have sexual intercourse are influential on the appearance, and intelligence of the child.

In light of these two points (the nutritional and psychological effects upon children), we move on to elaborate on the subject by verifying it through a selection of narrations mentioned in Volume 6 of Bihar al-Anwar.

Gabriel descended to the Messenger of Allah (S), and told him: "O Muhammad! The Most Exalted sends His peace upon you, and commands you to refrain from (coming close to) Khadija for forty days."

The Prophet, who loved, and adored Khadija (in obedience to Allah's command), spent forty days fasting, and praying nights. When it was close to the end of the forty days, he summoned Ammar Ibn Yasser and asked him to go to Khadija and tell her:

"O Khadija! do not assume that my separation from you means abandoning, or, forsaking you, rather my Lord commanded me to do so, so expect nothing save benevolence, for surely Allah (exalted is His Name) praises you to His most honorable angels several times a day. Therefore, with nightfall, close the door and lay down to sleep; for I will be staying at Fatima Bint Asad's house."

This brought sad tidings to Lady Khadija (as) who missed having the Prophet by her side.

At the end of the forty days, Gabriel once again descended to Allah's Messenger, and said:

"O Muhammad! The Most Exalted sends His peace upon you, and commands you to be prepared for His salutation, and a gift."

The Prophet said:

"Gabriel! What is the Lord of the world’s gift and what is His salutation?"

Gabriel said: "I have no knowledge of it."

At that moment, Angel Michael (Mikaeel) descended with a plate covered with a handkerchief made of brocade or sarcenet, and presented it to the Prophet! Gabriel said to him (S):

"O Muhammad, your Lord commands you to break your fasting with this food tonight."

Imam ‘Ali Ibn Abu Talib (as) said in this regard:

"The Prophet (S) used to order me to open the door to whoever wanted to join him when he came to break his fast, but that night he ordered me to guard the door of the house, and said to me: `O son of Abu Talib! this food is forbidden to everyone save me. "

Then he (‘Ali) (as) said:

"I sat at the door, and the Prophet (S) uncovered the plate, in privacy, to find a cluster of dates and a bunch of grapes; he ate until satisfied, and drank his need of water. He then extended his hands to be washed, so Gabriel poured the water, Michael washed his hands, and Israfil dried them. Thereafter, the remaining food with the plate ascended to heaven. Then he (as) started to prepare himself for prayers when Gabriel said to him:

"Prayer is forbidden to you until you go to Khadija's house, and perform coition with her; for Allah (Glory be to Him) ordained upon Himself to create noble progeny from you tonight.' So, he rushed to Khadija's house."

Khadija said:

"I had gotten used to seclusion by that time, so when night arrived I covered my head, put down the curtains, locked the doors, performed my prayers, put out the lantern, and retired to my bed. That night while I was between the states of sleeping, and being awake, the Prophet knocked on the door; so I exclaimed: Who is knocking on the door that only Muhammad knocks on?"

The Prophet gently and politely replied:

"Open the door Khadija, I am Muhammad"

Khadija said:

"I cheerfully got up, and opened the door for the Prophet to come in. He (as) usually requested the water jug to perform ablution, and two short prayer prostrations before he retired. On the contrary, that night he (as) did not request the jug, nor, did he perform prayers... instead, what occurs between a woman and her husband occurred between us; and by Allah, who created the heavens, and caused water to come out of springs, before the Prophet left me, I felt Fatima's weight in my womb..."

It can be concluded from the above mentioned narration that:

1. Allah Almighty commanded His Messenger to abandon Khadija a period of time so that his longing, and wanting her increased.

2. The Prophet (S) performed more worship so as to achieve a higher level of spirituality, and sacredness, as a result of being in constant contact with the heavenly world.

3. He (as) broke his fast on the pure heavenly gift, which was quickly transformed into sperm because of its delicateness.

4. The sperm was produced from eating a delicate heavenly food that differs from material nutrition.

5. The Prophet (S) immediately proceeded to Khadija's house in order to transfer the sperm to her womb after the previously mentioned preparations.

This narration was mentioned by the following Sunni scholars with minor variations between some of their accounts of it:

1. Khawarazmi in his book Maqtal al- Husayn p. 63, 68.

2. Dhahabi in al-Etedal v.2, p. 26.

3. Talkhees al-Mustadrak v. 3, p. 156.

4. Asqalani in Lisan al-Mizan v. 4, p. 36.

In addition, there are various traditions with minor verbal differences, and the same fundamental meaning that Fatima az-Zahra (sa) was created from a sperm produced from heavenly food. We mention herein some of these narrations, and restrict ourselves to the part which are related to our subject in observance of briefness, and omit the rest:

Imam Ar-Ridha’ (as) said: "The Prophet (S) said:

"On the night of my ascension to Heaven, Gabriel took my hand and led me into Paradise, then he handed me dates from which I ate; those dates were formed into sperm. When I descended to Earth, I came unto Khadija who became pregnant with Fatima; thus, Fatima is a human huri, whom whenever I long for Paradise I smell."1

Imam Baqir (as) on the account of Jabir Ibn Abdullah, said:

"It was said to the Messenger of Allah: Surely you kiss, embrace and bring Fatima close to you... and treat her better than your other daughters!"

Imam Baqir (as) commented:

"Indeed, for Gabriel brought me an apple from heaven, which I ate and it was transformed into sperm that I placed in Khadija who later bore Fatima. Hence, I smell paradise's fragrance in her."2

Ibn Abbas said:

"Aisha entered the house while the Messenger of Allah was kissing Fatima, so she said: Do you love her, O Messenger of Allah?'

He replied: 'Indeed, by Allah if you knew the extent of my love for her, your love would increase for her. When I was in the forth heaven... (until he said) that I found these dates softer than butter, more pleasant than musk, and sweeter than honey. So when I descended to earth, I came unto Khadija, and she bore Fatima. Thus, Fatima is a human huri, whenever I long for paradise I smell her. "'3

This last narration was also mentioned with variations by:

1. Al-Khateeb al-Baghdadi in Tarikh Baghdad v. 5, p. 87.

2. Khawarazmi in Maqtal al-Husayn p. 63.

3. Muhammad Ibn Ahmad al-Demashqi in Mizan al-Etedal v.1, p. 38.

4. Az Zarandi in Nazm Durar As Simtain.

5. Asqalani in Lisan al Mizan v.5, p. 160.

6. Qanduzi in Yanabi' al-Mawaddah.

7. Muhib-Ad-Din At-Tabari in Dhakhaer al-Uqbi p. 43.

These narrations are mentioned on the accounts of Aisha, Ibn Abbas, Saed Ibn Malik, and Umar Ibn al-Khattab.

8. Sheikh Shua'b al-Misri in Ar-Rawd al-Faeq p. 214 writes:

"Some noble narrators mentioned that one day Lady Khadija (as) (may Allah be pleased with her) asked the Master of creatures (the Prophet (S)) to show her a fruit from the Dwell of Peace (Paradise). Thus, Gabriel brought him who was chosen above all two apples from Paradise and said:

'O Muhammad, He who appointed a due proportion for all things says to you:

"Eat one apple, and give the other to Lady Khadija, then come unto her, for I will create from you (both) Fatima az-Zahra. "The Chosen One did what The Guardian (Gabriel) told him to do, and.. (Until he said): 'Thus, whenever the Chosen One longed for Paradise, and its greatness, he would kiss Fatima and smell her beautiful fragrance and say: 'Fatima is a human huri.'"

There are successive narrations in this regard, but we satisfy ourselves with what has been mentioned.

There remains a point here on which elaboration is rather important; it is noticeable that the narrations clearly state that Khadija bore Fatima immediately after the Prophet's Ascension to heaven, which took place in the second or third year after revelation.

Nevertheless, there is a collection of narrations from the Holy Imams of Ahlul-Bayt (as), which state that Fatima was born five years after the first revelation to the Prophet This indicates that she stayed in her mother's womb for more than two years, which is definitely incorrect. How can the contradictions between the narrations be explained?!

There are several probabilities, which can be given as answers to this question; they are:

1. The Messenger of Allah ascended to heaven more than once, as was stated in the Book of Kafi. This, in my opinion, is the most accurate account of this affair.

2. Taking into account some narrations which state that Fatima (sa) was born in the second, or, third year after the first revelation (as will be mentioned together with the historians' opinions who claim that Ascension took place in the third year of revelation); this contradiction can be explained especially in light of the various sayings regarding the month during which Ascension occurred.

Among the unique merits of Fatima Zahra was that she spoke to her mother while she was still in her mother's womb. Shiite scholars are not alone in reporting this merit of Fatima; several Sunni scholars and narrators also support this fact. For instance, Abdur Rahman Shafe'i narrated in his book Nuzhat al-Majalis v. 2, p. 227, that Khadija (may Allah be pleased with her) said:

"When I was pregnant with Fatima az-Zahra, which was an easy pregnancy, she would speak to me from inside my womb."

Also, Dahlawi in Tajhiz al-Jaish quoted the author of Madh al-Khulafa Ar-Rashidin as saying:

"When Khadija (as)was pregnant with Fatima, she (Fatima) used to speak to her from her womb, but Khadija (as) kept this from the Prophet.

One day, the Prophet entered the house, and found Khadija (as) speaking to someone while no one was in the room with her. He inquired as to whom she was speaking; she replied:

'That which in my womb, surely it speaks to me.'

Then the Prophet said:

'Rejoice Khadija, for this is the girl whom Allah has made to be the mother of eleven of my successors who will come after me and after their father. "'

Shuab Ibn Saad al-Misri mentioned the following in Ar-Rawd al-Faeq, p. 214:

"At the time when Lady Khadija's (as) pregnancy had become apparent, the infidels asked the Prophet to show them the splitting of the moon; upon hearing this Khadija declared:

"O what a disappointment it would be! Had Muhammad lied while he is the best Messenger of my Lord?"

It was then that Fatima called Khadija from her womb, and said:

"O Mother, do not be grieved, nor, sorrowful, surely Allah is with my father."

When Fatima was born, the skies became illuminated from the brightness of her face.

Likewise, the narration, which states that Khadija spoke of Fatima az-Zahra's talking while still in her womb, has already been mentioned at the beginning of this chapter.

Notes

1. Amali As-Sadouq.

2. Elal Ash-Sharaye'.

3. Bihar: v.6.

Chapter 5: Fatima az-Zahra's Birth

The clear disagreement on Fatima's birth date is surprising. Some scholars state that she was born five years after revelation; while others say that she was born two, or, three years before that; and still others claim that she was born five years before revelation. It should be noted that the first statement was narrated from the Imams of Ahlul-Bayt (as) which a group of Sunni scholars endorsed the same viewpoint. On the other hand, some Sunni scholars, and narrators speak of the second date.

The following are narrations, which have been cited concerning the date of Fatima Zahra's birth:

1. Kafi (Kulayni):

"She was born five years after (the beginning of) Prophethood, and three years after Ascension to heaven. When the Prophet died, Fatima was eighteen years old."

2. Al-Manaqib (Ibn Shahr Ashub):

"Fatima was born five years after (the beginning of) Prophethood, and three years after Ascension [to heaven], namely on the 20th of Jamadi al-Thani. She lived eight years in Mecca with her father, and then she immigrated..."

3. Al-Bihar: Imam Baqir (as) said:

"Fatima Bint Muhammad was born five years after the (first) revelation to Allah's Messenger. She died when she was eighteen years, and seventy-five days old."

4. Rawdhat al-Waedin:

"Fatima was born five years after the (first) revelation to the Prophet...."

5. Iqbal al-Aamal: Sheikh Mufeed in his book Hadaiq Ar-Ryadh, said:

"The 20th of Jamadi al-Thani was the birthday of Fatima Zahra during the second year after (the first) revealation."

6. Misbah al-Kaf'ami:

"Although it has been said that she was born five years after (the first) revelation, (Fatima) was born on Far-Ridha’y the 20th of Jamadi al-Thani, two years after revelation."

7. Misbahain:

"Far-Ridha’y the 20th of Jamadi al-Thani, two years after revelation, was the birthday of Fatima, as was cited by some narrations. It has been mentioned in a narration that she was born five years after revelation. The Sunnis narrate that she was born five years before revelation."

8. Dala'el al-Imamah, on the authority of Imam Sadiq (as):

"Fatima was born on the 20th of Jamadi al-Thani, forty five years after the Prophet was born...etc."1

The above-mentioned statements are a selection of narrations from the Imams of Ahlul-Bayt (as), and the old Shiite scholars (may Allah bless their souls) declaring that Fatima az-Zahra's birth took place after revelation. Contrary to this, the Sunni scholars have stated:

1. Ma'refat As-Sahabah by Abu Nu'eym:

"Fatima was the youngest of Allah's Messenger's daughters. She was born while Quraish was building Kaaba."

2. Maqatil At-Talibin by Abu al-Faraj al-Isfahani:

"Fatima's birth took place before revelation, during the time that Quraish was building Kaaba."

3. Ibn al-Athir in al-Muhktar Fi Manaqib al-Akhiar.

4. Tabari in Dhakhaer al-Uqbi.

5. Suyuti in Ath-Thughour al-Basimah.

Perhaps more research would reveal that the Sunnis adopted this viewpoint in most of their books.

After briefly examining the above-mentioned narrations, and in view of the fact that neither Ascension [to heaven], nor, the Revelation took place before the beginning of Prophethood, it becomes clear that Lady Fatima az-Zahra's birth was after revelation. Therefore, the falsity of the traditions, which claim that she was born five years prior to the first revelation, becomes obvious.

There are two motives which can be cited for those who made such false claims: The first is to refute the prophetic traditions which reveal the story of heavenly food, and that Fatima was born from sperm produced from an apple that came from paradise.

The second is to prove that Fatima Zahra was unattractive to the point that she became eighteen years old before anyone asked to marry her.

(More light will be shed on this subject when we elaborate on Fatima's marriage.)

Nevertheless, Tabari in Dhakhaer al-Uqbi, Asfuri Shafe'i in Nuzhat al-Majalis and Qanduzi in Yanabea al-Mawaddah narrated that Khadija (as) said:

"... Then, when (Fatima's) delivery came near, I sent for the Quraishan midwives who refused to help me because of Muhammad (S). During childbirth, four ladies whose beauty, and brilliance were indescribable entered the house'.

One of them said:

"I am your Mother Eve"

The second said:

"I am Umm Kulthum, Musa's sister"

The third said:

"I am Mariam, and we have come to help you."

Here is the same narration but in a different manner:

'When Khadija was about to deliver, she sent for the Quraishan women to help her give birth to her child. They refused and said: 'We will not help you; for you became Muhammad's wife.'

In the meantime, four women entered the house; their beauty and brilliance cannot be described. One of them said:

'I am your Mother Eve.'

The second said:

`I am Asiya Bint Muzahim.'

The third said:

'I am Kulthum, Musa's sister.'

The fourth said:

"I am Mariam Bint Imran, (Isa's mother). We have come to deliver your child. "

Fatima was then born.

"When Fatima fell on the ground, she was in a prostrating position, raising her finger."

Furthermore, the detailed narration was mentioned by al-Mufaddal Ibn Amr on the authority of Imam Sadiq (as) in vol.1 of Al-Bihar by Al-Majlisi.

In addition to what we have already mentioned about Fatima's birth, Ibn Asaker in At-Tarikh al-Kabir said:

"Khadija gave her children to other women for nursing; but when Fatima was born, Khadija herself nursed her."

This was also stated by Ibn Kathir in Al-Bidayah wan-Nihayah.

Note

1. The above mentioned narrations were recorded in Bihar: v.10.

Chapter 6: Naming Fatima az-Zahra (sa)

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

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

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

"And I therefore call her Mariam".

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

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

(His prayer was answered):

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

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

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

Imam Sadiq (as) said:

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

Chapter 7: Fatima az-Zahra (sa)

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

"When Fatima was born, Allah (Exalted is His Name) revealed to an angel to speak the name Fatima with Muhammad's tongue. Allah then said:

"I have bestowed knowledge upon you, and safeguarded you from menstruation." Then Abu Ja'far (as) added:

"By Allah, Allah (Blessed and Exalted is His Name) bestowed knowledge on her and safeguarded her from menstruation with the covenant."2

2. Imam Ar-Ridha’ and Imam Jawad (as) said:

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

'Do you know why Fatima was given that name?'

He said: `No.'

Ibn Abbas said:

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

3. Imam Ar-Ridha’, quoting his Fathers (as) said:

"The Messenger of Allah (S) said:

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

‘Ali (as) said:

`Why was she named (Fatima)?'

He replied:

`Because she [Fatima az-Zahra], and her followers (Shiites) are protected from Hell. "'

4. Imam Sadiq (as) said:

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

I said:

`Inform me my Master.'

He said:

`She is safeguarded from evil.'

He then added:

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

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

"Um Salamah said: 'The Messenger of Allah said:

`Had Allah not created ‘Ali (as), there would not have been an equal to Fatima.'

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

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

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

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

‘Ali (as) said:

`Why was she given that name?'

He (as) said:

`Because she [Fatima az-Zahra], and her followers (Shiites) are safeguarded from the fire."

6. Imam Ar-Ridha’ (as) said that his father quoted Amir Al-Mu’mineen (as) as saying:

"I heard Allah's Messenger say:

'Fatima was given that name because Allah has safeguarded her, and her progeny from the Fire; those who meet Allah as monotheists and believers in what I preach. "3

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

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

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

`My daughter was named Fatima az-Zahra because Allah (Glory be to Him) safeguarded her from the Fire. '"

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

"The Messenger of Allah (S) said to Fatima az-Zahra (sa):

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

‘Ali (as) said:

`O Messenger of Allah, why was she named Fatima?'

He said:

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

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

"I named her Fatima."

Imam Sadiq (as) then said:

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

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

"O Sukunei; what grieves you?

I answered:

A girl has been born to me...'

He said:

`What have you named her?'

I said:

'Fatima.'

Then he said:

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

Fatima, refrain from abusing, cursing, or, slapping her. "

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

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

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

"By Allah, He (Glory be to Him) bestowed her [Fatima az-Zahra (sa)] with knowledge, and safeguarded her from menstruation with the covenant."

The covenant mentioned here refers to the corpuscle (seeds) world mentioned in the Holy Qur’an in the following verse:

"When thy Lord drew forth from the children of Adam from their loins- their descendants, and made them testify concerning themselves (saying): Am I not your Lord?'

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

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

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

He [Allah ((SwT))] then said to them: "Am I not your Lord?"

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

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

The angels said: "We bear witness."

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

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

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

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

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

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

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

Abu Basir: "I asked Abu Abdullah-Imam Sadiq (as)

How did they answer Him [Allah (SwT)) when they were corpusclens?

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

Aisha added: "He means the covenant."

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

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

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

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

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

However, Imam ‘Ali (as) said:

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

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

Imam ‘Ali (as) said: 'Allah Almighty said:

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

He then said:

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

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

Umar said: "Yes, by Allah."

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

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

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

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

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

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

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

Allah said: 'Fatima Bint Muhammad.'

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

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

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

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

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

He [Allah ((SwT))] answered: 'This is the image of Fatima, the mistress of your women descendants.'

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

Allah said: 'Her husband ‘Ali (as)'

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

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

Notes

1. Bihar: v.10.

2. An explanation of this tradition will soon be made.

3. Bihar: v.10.

Chapter 8: Al-Siddiqah

We have already mentioned that one of Fatima's names was Siddiqah. This word means a woman with scrupulous honesty and sincerity.

“Siddiqah” differs from the word “Sadook”, in that the first is scrupulous and precise in telling facts. Furthermore, several other meanings have been given to the word Siddiqah; among them are:

A. She who is a truth-teller.

B. She who never lies.

C. She whose deeds conform to her words.

D. She who never lied, because she is used to truthfulness.

E. A woman with scrupulous speech and beliefs, and whose deeds conform to her words.

F. She who believes in the commands of Allah, and His Prophet's, without doubting any of them.

This last opinion is supported by the following Qur’anic verse:

'and those who believe in Allah and His apostles; they are the truthful..." (57: 19)

Although these various meanings have been given to "Siddiqah," it is unanimously agreed upon that the various verses and traditions, counted "Siddiqun" among the apostles and martyrs, who will enjoy special treatment. This becomes apparent when looking at the following Qur’anic verses:

'All who obey God, and the Apostle, are in the company of those on whom is the Grace of God, - of the Prophets. (Who teach) the Sincere (lovers of Truth), the Witnesses (who testify), and the righteous (who do good): Ah! What a beautiful fellowship!" (4: 69)

"(Also) mention in the Book (the story of) Ibrahim: He was a man of truth, a prophet." (19: 41)

'Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet." (19: 56)

"Christ the son of Mary was no more than an apostle; many were the apostles that passed away before him. His mother was a woman of truth." (5: 78)

When interpreting "His mother was a woman of truth", it was said that Mariam was called "Siddiqah" because she believed in the signs of the Lord, her son's position, and that which He preached to her. This point is supported by the verse:

"And she believed in the words of her Lord."

Another meaning, which is given to this verse, is that Mariam was called "Siddiqah" for her truthfulness, and the greatness of her position.

After reviewing the verse, we can easily conclude that some people say they believe in Allah, the apostles, the divine books and religious rules, but act contradictorily. This becomes clear when some people claim they believe that Allah watches them, yet they disobey and violate His rules; while knowing of Allah's prohibition of liquor, usury, adultery, and that He decreed some rules and assigned certain duties to them, which if they perform, He will grant them paradise; and those who violate them will be subjected to Hell. These people have not reached the level of realising their words and claims into actions.

On the other hand, "Siddiqun" are those who believe in truth, and righteousness, and practice what they believe. Their number is small at any given place, or, time; in fact, a survey might show that in some town there is not even one Siddiqah.

Finally, it is easily recognized that Lady Fatima (sa) reached this level of "Siddiqun." She was given the title Siddiqah by Allah's Apostle, Prophet Muhammad (S), as was mentioned in Ryad An-Nadherah v.2, p.202. and in Sharaf An Nubuwwah; he (as) said to ‘Ali (as):

"You have been given three things which have been given to no one else, not even me, (they are):

You have been given a father-in-law like me and my father-in-law was not like me.

You have been given an honest (Siddiqah) wife like my daughter, and 1 have not been given the like of her as a wife.

And, you have been given Hasan and Husayn from your loin, and 1 was not given two sons like them.

But you are from me, and 1 am from you."

Also, Mufadhdhal Ibn Amr said:

"I asked Imam Sadiq (as): Who gave major ablution to Fatima (Ghusl Mayyet)?

He answered: 'Amir Al -Mu’mineen (as) (‘Ali)'

I reacted in such a way that made it appear as if I could not believe he (as) would do so.

Thus, Imam Sadiq (as) said: It appears as if you feel uncomfortable about what I told you?

I said: May I be your sacrifice, I indeed do.

He then said: Do not be annoyed by this, for Fatima was a `Siddiqah' and no one save a `Siddiq' can give her ablution. Don't you know that no one gave ablution to Mariam save Isa (as)."