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.