Alhassanain(p) Network for Heritage and Islamic Thought

Preparations for The Wedding

A non-planned period of time elapsed between the engagement and the wedding ceremony, because Imam ‘Ali (as) was too shy to ask the Prophet to assign a day for the wedding, while he wanted to protect Fatima’s (sa) pride by refraining from asking ‘Ali to do so.

A month, or, more passed when Imam ‘Ali (as) said nothing about the wedding. Aqeel (‘Ali's brother) asked him about the reason for the delay in holding the wedding ceremony, and encouraged him to prepare for the wedding, and to ask the Prophet to assign a date for it. Despite ‘Ali's humbleness, he accompanied Aqeel to the Prophet's house to fulfill his wishes. On their way to the Prophet's house, they met Umm Ayman who, when told the reason for their visit, asked them to leave the matter to her. She, in turn, informed Umm Salama, and the Prophet's wives who gathered in Aisha's house, where the Prophet was, and said:

"May our parents be your sacrifice! We are gathered here in regard to that, had Khadija been alive would have brought happiness to her life!!!"

When hearing Lady Khadija's (as) name, the Prophet (S) cried, and said:

"Surely Khadija believed me when men did not, and helped in establishing Allah's religion, and granted me her belongings in its path. Allah-Exalted is His Name-commanded me to bring the good news to Khadija that (she has) a house in Paradise made of brocade, and emeralds, where there is not roaring, nor, strain."

Umm Salama said:

"May our parents be your sacrifice, O Messenger of Allah!! Surely everything you have praised Khadija for is true, but she departed to her Lord! May He bring happiness to her and gather us with her in the Paradise of His satisfaction and Mercy. Messenger of Allah! Your brother from among the people of the world who is also your cousin, ‘Ali Ibn Abu Talib, wished that you specify a day for the wedding so that he may be united with his wife Fatima."

The Prophet answered: "Why doesn't ‘Ali ask me to do so?"

She replied: "Shyness prevents him!'

He said: "Umm Ayman, go call ‘Ali for me."

When Umm Ayman came out, she found ‘Ali (as) waiting for the answer. Upon her request he, entered the house, and shyly sat near the Prophet who said to him:

"Do you wish to be wedded to your wife?"

‘Ali replied: "Alright, it is to your honor!! If you wish, the wedding can take place tonight or tomorrow night, if Allah wills."

The Prophet (S) said: "So prepare a house for Fatima."

‘Ali (as) then said: "The only house I can acquire is Harithah Ibn al-Numan's."

The Prophet said: "Surely we are shy for Harithah Ibn al-Numan, for we have taken the majority of his houses!"'

When Harithah heard about this, he proceeded towards the Prophet (S) and said:

"Messenger of Allah, I and my property belong to Allah and His Messenger. By Allah, there is nothing more beloved to me than that which you take; it surely is more desirable to me (that you take it) than if you leave it (for me)!!"

Consequently, Harithah, motivated by his strong faith and belief in good deeds, granted ‘Ali (as) one of his houses. Imam ‘Ali (as) furnished one of the rooms by spreading sand on the floor, and erecting a pole for hanging the water container. In addition to some gifts that were given to him by some companions, he also purchased a jug and jar, and laid a piece of wood between two walls for hanging clothes, and placed a ram's skin on the floor, and put a pillow made of fiber on it.

The Prophet (S) ordered ‘Ali (as) to hold a dinner because Allah, the Exalted, is pleased with those who do so; for the social good it does is bring people together and implement love, and harmony among them.

It is noteworthy that Lady Fatima Zahra (sa) excelled in giving on the path of Allah; she possessed generosity that no other woman can claim to be equality.

Al-Asfouri wrote in his book Nuzhat al-Majalis v.2, p.226, on the authority of Ibn al-Tawous:

"The Prophet had a new dress made for Fatima (as a gift) for her wedding; she had just one old patched dress. On her wedding night, someone knocked on the door and said:

"I ask the household of Prophethood to give me an old dress." At first, Fatima was going to give him her old dress, but then remembered the Qur’anic verse:

`By no means shall ye attain righteousness unless ye give (freely) of that which ye love (prefer)'

She then gave the poor man her new dress. Consequently, Gabriel descended, and said:

"O Muhammad! Allah sends Him peace upon you; He commanded me to greet Fatima and (give her the gift He sent her) which is a dress from Paradise, made of silk brocade etc."

Regarding the feast, when the food had been prepared, the meat cooked, the bread baked and the dates and butter obtained, the Prophet (S) started spitting the dates, and mixing them with the butter to replace sweetmeat for the wedding.When everything was ready, he asked ‘Ali (as) to invite the people to the feast.

When ‘Ali (as) reached the Mosque, he found it crowded with people who were at the Mosque, from the poor immigrants who lived there to the Ansars. Nevertheless, ‘Ali's (as) generosity and noble-heartedness did not allow him to invite some people, and exclude others, especially since everyone wanted to be invited to the Prophet's (as) daughter's wedding feast.

‘Ali's (as) belief in Allah's power, and the Prophet's (as) blessed heart, motivated him to call out loud:

"O people, answer the call for the feast of Fatima Bint Muhammad"

Men and women from all around Medina gathered in the house. They ate, drank and even took food to their homes. The blessings of the Prophet (S) were obvious on that day, for not only the food was enough to feed everyone, but also it did not decrease at all. The Prophet (S) asked for food containers to be brought, and filled them, and sent them to his wives, and left a special container for Fatima az-Zahra (sa), and her husband.

By sunset, the wedding night had begun; it was time for Fatima az-Zahra to depart to her new home.

Everything went well, for the Prophet had made all the necessary preparation for the wedding. Despite the simplicity and modesty of her wedding, Fatima's marriage ceremony was surrounded by signs of greatness, excellence, and beauty. Al-Haithami wrote in Majma' Az-Zawaed that Jabir said:

"We were present at Fatima and ‘Ali's (may Allah be pleased with them) wedding ceremony, and indeed we have not seen any ceremony better than that one..."

The Messenger of Allah (S) ordered his wives to embellish Fatima az-Zahra (sa) before the wedding; they perfumed, and dressed her with jewellery. They all helped to ready Fatima az-Zahra (sa); some combed her hair while others embellished, and dressed her in the dress brought by Angel Gabriel from Paradise.

Allah's Messenger (as) paid special attention to Fatima az-Zahra (sa), which he did not bestow on his other daughters for the following reasons:

A. Her special characteristics and noble traits.

B. Her husband is ‘Ali Ibn Abu Talib (as), who is known for his talents and longstanding service to Islam, besides being the Prophet's cousin.

C. The Prophet (S) also knew that his daughter was going to be included in the verse of purification, the verse of Mubahelah (supplication), and the verse of Kinship.

D. Fatima az-Zahra (sa) is the mother of the Holy Imams who will lead humanity until the Day of Resurrection.

The night of Fatima’s (sa) wedding arrived. Because every girl needs her mother on her wedding night, Fatima missed Lady Khadija (as), and felt very much like an orphan. With his noble and special attention to Fatima az-Zahra (sa), the Prophet wished to fill Lady Khadija's (as) space; the Prophet called ‘Ali (as), and Fatima az-Zahra (sa), who proceeded towards him. Fatima az-Zahra (sa) was in her long heavenly dress overtaken with shyness. He [‘Ali (as)] brought his gray horse, and asked Fatima az-Zahra (sa) to ride it, and ordered Salman to lead while he (as) followed them.

Yes, indeed, Fatima’s (sa) wedding was attended by heavenly creatures as well as people, for she is a human huri.

Al-Khateeb al-Baghdadi in Tareekh Baghdad v.5, p.7, Al-Hamvini in Duraral-Simtain,

Al-Dhahabi in Mizan al-Etedal, Garani in Akhbar al-Dowal, and Qandouzi in Yanabi' al-Mawaddah have narrated that Ibn Abbas said:

"When Fatima was taken to ‘Ali's house on her wedding night, the Prophet proceeded her, Gabriel was on her right, and Michael on her left, and seventy thousand angels followed her. These angels praised and glorified Allah until dawn!!

The Hashemit men, Abdul Muttalib's daughters, and Muhajerin and Ansar's women all accompanied Fatima's caravan that night. The Prophet's wives joyfully led the caravan; they were also the first to enter the house.

Upon arriving, the Prophet placed Fatima's hand in ‘Ali's hand and said:

"May Allah bless his Messenger's daughter;

‘Ali this is Fatima, you are responsible for her (or, I entrust her to you)

‘Ali, what an excellent wife Fatima is!!

Fatima, what an excellent husband ‘Ali is!!

O Allah, bless them, bless their lives, and bless their children

O Allah, surely they are the most beloved to me from among your creatures, so love them too, and assign for them a guardian

I place them and their progeny under.Your protection from the curse devil."

The Prophet then asked for a jug of water; he sipped a small amount of the water, and after gargling with it, placed it back in the jug. He then called for Fatima az-Zahra (sa), and sprayed her head and shoulders with that water and did the same thing to ‘Ali (as). Thereafter, he ordered the women to leave the house. They all left except Asma Bint Umais. When he (as) noticed that she had stayed behind, he exclaimed: 'Didn't I ask you to leave?'

She answered: `Indeed, O Messenger of Allah! May my parents be your sacrifice; I did not intend to disobey you, but I promised Khadija to take her place on this night.'

The Prophet (S) was moved by this; he cried, and said to Asma: 'By Allah, this is the reason that made you stay behind?'

She said: 'Yes, by Allah!'

He [Prophet (S)] then said: 'Asma, may Allah fulfillfor you the needs of this world and the Hereafter.'

The Year of Fatima's Marriage

Opinions of the historian, and narrators differ from one to another regarding the year of Lady Fatima az-Zahra’s (sa) marriage.

Sayid Ibn Tawoos wrote in Al-Iqbal on the authority of Sheikh Mufid:

"Fatima’s (sa) marriage took place on the night of the 21st of Muharram, 3 A.H."

Al-Misbah: "Zul Hijja first, or, sixth."

and, Al-Amali: "Her marriage took place sixteen (16) days after the death of Ruqiyya, Uthman's wife, after he returned from Badr. This means that it took place at the beginning of Shawwal."

Ambiguous Findings

Asma Bint Umais and Umm Salama under the Spotlight

Asma was Ja'far Ibn Abu Talib's wife. It is a given fact that he had immigrated to Habashah with his wife and a group of Muslims several years before Hijra. It is also known that Ja'far returned to Medina after the Muslims conquered Khaibar in 5 A.H. These findings are unanimously agreed upon by all historians.

Nevertheless, we have seen that Asma was present when Lady Khadija (as) passed away in Mecca, and at Fatima's wedding ceremony according to many narrations, which state her name as Asma Bint Umais al-Khathamia.

The following historians state that she was present at Fatima’s (sa) wedding ceremony: the author of Kashf Al-Ghummah, Hadhrami in Rashfat al-Sadi, p.10, Ahmad Ibn Hanbal in al-Manaqib, Al-Haithami in Majma' Az-Zawaed, Nisaee in Khasaes pg. 31, and Muhib Ad-Din Tabari in Dhakhaer al-Uqbi. They depend on the narrations of: Abu Abbas Khawarazmi from Al-Husayn Ibn ‘Ali (as), Sayid Jalal al-Din Abu al-Hamid Ibn Fakhr al-Musawi, and Dulabi from Imam Baqir and his father [Imam Zainul-Abideen (as)].

How can we comprehend the contradiction between these narrations and the fact that Fatima's marriage took place after the battle of Badr, or, even Uhud in 2 A.H.

Actually, this is a historical problem that has not yet been solved despite the various attempts made by Sheikh Majlisi in Bihar v.10.

More interesting is the following statement that was mentioned in Safinat al-Bihar on the authority of Mujahid in which Asma was said to have been present at Aisha's marriage. In the statement it was claimed that Asma said:

"I was the one who, in the company of other women, prepared Aisha and brought her to the Messenger of Allah. By Allah, he had not but a cup of buttermilk which he drank and gave to Aisha; but she was too shy to take it, so I said to her: 'Do not reject it; it is from the hand of the Prophet.'

She (Aisha) then took it, and after drinking some, he [Prophet Muhammad (S)] said: `Give some to your friends.' But the women did not desire any.

The Prophet (S) then said: 'Do not gather hunger and lying together.'

I said: `Messenger of Allah, is it considered lying if one of us says she does not like something?'

The Prophet (S) replied: `Surely lying is counted (against the person) up to the point that even a small lie is recorded too."

As we said, this narration shows that Asma was present at Aisha's marriage, which took place before that of Fatima’s (sa).

Moreover, it is unanimously narrated that Asma was present when Imam Husayn (as) was born in 4, or, 5 A.H. All these events are known to have taken place before conquering Khaibar, and Ja'far Ibn Abu Talib's return to Medina.

In an attempt to clarify the issue, Muhammad Ibn Yusuf (as Sheikh Majlisi also said in Bihar v. 10) wrote in Kefayat al-Talib, concerning Asma's presence at Fatima’s (sa) wedding:

"This is an authentic finding, exactly as Ibn Batta narrated. But, mentioning Asma Bint Umais's name is not accurate, for this Asma is Ja'far Ibn Abu Talib's wife... Asma who attended Fatima's wedding, is Asma Bint Yazid Ibn Sakan al Ansari. As for Asma Bint Umais, she remained in the company of her husband in Habashah until he returned to Medina, the day Khaibar was conquered in 7 A.H. While Fatima's marriage took place several days after the battle of Badr."

Regardless of this, I say that the narrations clearly state Asma Bint Umais's name; therefore, this justification cannot be taken into account. Besides, Asma Bint Yazid was an Ansarian woman, hence could not have been present at Lady Khadija's (as) death. Her presence in Mecca at that time was not mentioned by any other historian.

In the light of these findings, I deem it necessary to clarify that Asma Bint Umais had actually immigrated with her husband to Habashah, but repeatedly returned to Mecca and Medina. This becomes clear especially when we realize that the distance between Jedda and Habashah is limited to that of the width of the Red sea, which in not so difficult for a journey. This historical confusion came about because her repeated trips were not adequately recorded, just as Abu Dharr's immigration to Habashah with Ja'far was not given enough attention.

This conclusion is supported by the following tradition which Al-Majlisi wrote in Bihar v.1, quoting Mawlid Fatima:

"Ibn Babawaih said:

`The Prophet ordered Abdul Muttalib's daughters... (until he said): The Prophet, Hamza, Aqeel, Ja'far, and Ahlul-Bayt followed the caravan."

It is clearly stated in this narration that Ja'far, Asma's husband, was present; which, as we said, supports our conclusion. In addition to this, the Prophet's (as) migration to Medina took place after Lady Khadija's (as) death, and Ja'far traveled to Habashah twice. The second journey took place before Hijra, and after Khadija's death. Thus, it becomes easy to understand how Asma was present at the time of Khadija's death.

There is confusion in historical findings regarding the reason for the presence of Umm Salama's name in the events preceding Fatima’s (sa) marriage; i.e., the Prophet leaving some of Fatima's dowry with her, and the women's consultation with her, despite the fact that he married her in 4 A.H., while Fatima's marriage took place in 2 A.H. Thus, the question arises as to what role she played in these events even though she was not yet married to the Prophet (S)?

There are two probable answers that can be given to this question.

First: Perhaps there was a mistake in recording the year she was married to the Prophet (S). But, this is not based on any historical evidence, or, scientific findings, and therefore cannot be taken into account.

Second: Since Lady Umm Salama was the Prophet's (as) cousin, it was expected of her to participate in different stages of the wedding, and to keep part of Fatima's dowry in her possession according to the Prophet's (as) wish.

I prefer the second opinion. Yet, I leave it to Allah, for He is the Omniscient.

Fatima's House

The contemporary civilized world realizes the importance of paying due attention to certain spots and structures, which are connected to identified noble people, or, valuable entities. Thus, laws related to this matter have been legislated, such as diplomatic immunity for specific individuals, and buildings, and laws which regulate the use of public places, universities, temples, and so on, that are related to science, religion, and culture.

The importance of these actions and laws was known to Allah, the Exalted and His chosen worshippers from the beginning. Rules and regulations which govern entering mosques, especially the Sacred Mosque in Mecca, such as preventing certain groups of people like the infidels, “the junub, and menstruating women from entering them, are a reflection of this fact. Other examples of such laws are: the necessity to keep these places pure; the importance of respecting the sanctity of mosques; the forbiddance of hunting in and around Mecca during certain periods of time.

Fatima’s (sa) house is certainly one of these places, which is surrounded by sanctity, holiness and exaltation. It was built on respect, honor, and righteousness. Those who realize know the value of her house.

Sheikh Majlisi (may Allah bless his soul) reported on the authority of Anas Ibn Malik that Buraidah said:

"Allah's Messenger read the verse:"In houses, which Allah hath permitted to be raised to honor; for the celebration in the, of His name: In them is He glorified in the mornings and in the evenings." (24: 36)

A man then exclaimed: "Whose houses are these, O Messenger of Allah?"

The Prophet (S) answered: "Prophet's houses."

Abu Bakr said: "Messenger of Allah, is this one of these houses (He meant Fatima's house)?"

The Prophet (S) replied: "Yes, it is among the best of them!!"

Ibn Abbas also said: "I was in the Prophet's mosque when someone read:

`In houses which Allah hath permitted to be raised in honor;...'

So, I said: `Messenger of Allah; which houses?'

He (Ibn Abbas) said: `Prophet's houses;' and pointed to Fatima's house."

It has been narrated in Al-Kafi that Abdullah Ibn Ja'far al-Ansari said:

"Once, the Prophet of Allah proceeded towards Fatima's house while I was with him; when we reached the door, he pushed the door (slightly) and said:

'Assalamu Alaikum'

Fatima az-Zahra (sa) answered: 'Alaik as-Salam, Messenger of Allah.'

The Prophet (S) then said: `May I come in?'

She said: 'I do not have my veil on, O Messenger of Allah.'

He (Prophet Muhammad (S)) said: 'Fatima, cover your head with your cloak'

When she (Fatima az-Zahra (sa)) had done so, he said: 'Assalamu Alaikum'

She answered: 'Alaik-as-Salam, Messenger of Allah.'

He (Prophet Muhammad (S)) repeated the request for permission to enter the house with me, and she gave us permission."

Fatima 's (as) Marital Life

Lady Fatima az-Zahra (sa) moved from the home of Prophethood to the house of Imamate, successorship and guardianship. This turn in Fatima’s (sa) life, allowed her to become the companion of the Father of the Imams.

As days passed, Fatima’s (sa) life became more beautiful, and splendid, for she lived in an atmosphere of sanctity and chastity, surrounded by modesty and humbleness. She aided her husband in his worldly and religious affairs, and cooperated with him in achieving his exalted goals. This harmony in their life was preferred by the ideological tranquility they both enjoyed, and the respect and glorification they held for each other. Fatima az-Zahra (sa) realized the great rank her husband enjoyed. She respected him in the best manner as a Muslim woman should respect her Imam, for she recognized that ‘Ali (as) was:

The dearest person to Allah's Messenger (as); The holder of the great guardianship;

The possessor of absolute Imamate;

The Prophet's (as) brother, successor and heir; The possessor of excellent talents;

His long-standing service to Islam was also apparent to everyone.

Likewise, ‘Ali (as) respected Fatima az-Zahra (sa), not only because she was his wife, but also because she was:

The most beloved to Allah's Messenger (as); “the mistress of all women”; And, her sanctity was part of the Prophet's (as).

Indeed, Fatima az-Zahra (sa) enjoyed noble traits which had any woman held even one of them, she would be worthy of respect, and exaltation.

In view of such characteristics, you can imagine the great marital happiness ‘Ali (as) and Fatima az-Zahra (sa) enjoyed. We can also realize that their life was not disturbed by poverty or material deprivation.

It is written in Al-Bihar, on the authority of Manaqeb that Imam ‘Ali (as) said:

"By Allah, I never angered Fatima, or forced her to do something (she did not like), up to the day she died; nor did she ever anger or disobey me. In fact, when I looked at her, depression and sadness would be removed from my (heart)."

Al-'Ayyashi, in his Tafsir (interpretation) of the Holy Qur’an, reported that Imam Baqir (as) said:

"Fatima vouched to take care of the household work, make dough, bake bread, and clean the house; in return, ‘Ali vouched to take care of the outside work (such as) gathering firewood, and bringing food."

It is not exactly known how long ‘Ali (as) and Fatima az-Zahra (sa) resided in Harithah's house; but it is a given fact that Allah's Messenger constructed a house for them, which had a door to the mosque just like his own house.

Historical Distortions Regarding ‘Ali's (as) Right

We have previously spoken of the unjustified slandering and distortion of ‘Ali (as) and his noble life with Fatima az-Zahra (sa).We have also stated that Imam ‘Ali's (as) marriage to Fatima az-Zahra (sa) caused many people to show their hidden resentment, and envy to them, by following every possible means to disturb Fatima’s (sa) life with her husband.

Among the many fabricated stories told against Imam ‘Ali (as) was that he had asked for Abu Jahl's (the chief of infidels) daughter's hand in marriage. When this news reached Fatima az-Zahra (sa), she rushed to her father who found out the falsity of the story.

Yet, let us review how some writers used this story to put down the Commander of the Faithful (as), and their attempt to tarnish his reputation.

An Egyptian writer, for instance, considered this story to be undoubtedly authentic, and wrote the following in her book, The Prophet's Daughters, p.167.

"‘Ali intended to marry a second wife besides Fatima... without bearing in mind that such action would be resented by the daughter of the Prophet of Islam."

The invalidity of this statement is obvious, for there is not a man in the world who does not realize that his wife prefers to be the only woman he marries.

The writer adds:

"It would have been better if ‘Ali had been satisfied with one wife," and filled up the pages of her book trying to show Abu Jahl's bad deeds, and his long-standing enmity to Islam. She then made a comparison between the Prophet's (as) daughter, and Abu Jahl's daughter with the intention of showing the disadvantages of the fabricated would-be marriage.

Strangely enough, the writer also made clear her resentment, and disapproval of fanatic Christian Orientalists who distorted the history of Islam, especially the famous Christian missionary-La Manze. However, unfortunately, she herself was heedless of the need to verify such a story, and instead considered its revelation undisputed. So, she used her imagination and fictitious style of writing for this story, just as fable writers would do.

Sayid Hasan al-Ameen in v.3 of his book, The Shiite Islamic Encyclopedia, refuted such a story and wrote:

"It has been written in Dhakhaer al-Uqbithat ‘Ali wanted to marry Abu Jahl's daughter, and that the Prophet was angered by this act and ascended the minbar to speak with resentment and rejection about this matter."

The book also elaborates on the story in such a manner, which not only discredits ‘Ali (as), and Fatima az-Zahra (sa), but the Prophet (S) himself.

This story makes Prophet Muhammad (S) appear as someone who refuses to practice what he preaches, or, feel above the Islamic law to himself, and those related to him while requesting others to abide by them. For instance, he (Prophet (S)) deems it lawful for others to marry more than one wife, but refuses this law when it comes to his daughter. This indeed is a disastrous fabrication against the Prophet (S) that the enemies of Islam were able to insert in the pages of our history books, depending on unscruent narrators who report such stories without reflecting upon them.

The story also defames ‘Ali (as) by showing him as someone who angered both Fatima az-Zahra (sa), and her father, and defames Fatima az-Zahra (sa) for refusing to practice Allah's commands, which He revealed to her father.

I shall not verify the discredibility of the authority on which the narration was based, for it within itself proves its own discredibility. Yet, it is inevitable to ask: Why have the narrators, who fabricated this story, insisted on saying that he (‘Ali (as)) wanted to marry Abu Jahl's daughter, and not any other woman?! How come they did not claim that ‘Ali (as) attempted to marry another woman? Surely, Abu Jahl's daughter did not enjoy beauty and perfection, which no other Arab girl enjoyed!

The fact is that they wanted their defamation of ‘Ali (as) to be graver and more effective; for in their story, ‘Ali (as) specifically chose the daughter of the chief of the enemies of Islam.

This plot exposed itself, and those who perpetuated it, when they praised themselves while discrediting Prophet Muhammad (S), his daughter (Fatima az-Zahra (sa)), and his cousin (‘Ali (as)). They claimed in the same story that he mentioned his other son-in-law, who is a young man from Bani Abd Shams, and praised him as "a noble son-in-law"; they claim that the Prophet said:

"He, the young man from Bani Abd Shams was truthful in his speech and executed his promises to me."

They want us to believe that the Prophet praised his Umayyad son-in-law (the Umayyads belong to the tribe of Bani Abd Shams), which in turn means that he was trying to discredit his first son-in-law [‘Ali (as)] who, according to the story, lied to the Prophet, and violated his promises to him by being an unfaithful husband to his daughter!!

Another aim for fabricating this story was to divert the attention from the actual people who angered Fatima az-Zahra (sa), and put ‘Ali (as) under the spotlight as if he was the one who did so. It was for this reason that they mentioned the following tradition at the beginning of the story:

"The Prophet (S) said:

"Fatima is part of me, discomforts me that which discomforts her, and harms me that which harms her."

They interpret it as:

The meaning of this tradition is that Allah prohibited ‘Ali from marrying another woman besides Fatima, which would harm Allah's Messenger!!

Imam Hasan (as) is Born

When Fatima az-Zahra (sa) was twelve, she became pregnant with Imam Hasan (as). Thus, the light of Imamate was carried on from ‘Ali (as) unto Fatima az-Zahra (sa). The day the child was to be born was approaching; the Prophet (S) had to go out of town, but before leaving, he (as) made several instructions about the would be born child, including the order not to wrap the new baby in a yellow cloth.

On Ramadhan 15, 3 A.H., Fatima az-Zahra (sa) gave birth to her first son. On that great day, Asma Bint Umais was present with Fatima az-Zahra (sa). The women who attended the event, unintentionally wrapped Al-Hasan (as) in a yellow cloth; they were not aware of the Prophet's (as) request.

When the Prophet returned, he said:

"Bring me my son; what have you named him?"

After Al-Hasan (as) was born Fatima az-Zahra (sa) asked ‘Ali (as) to name the baby, but ‘Ali (as) said: "I would not name him before Allah's Prophet".

When the Prophet saw that Al-Hasan was wrapped in a yellow cloth, he said: "Didn't I tell you not to wrap him in a yellow cloth?"

He then threw the yellow cloth away and wrapped the baby in a white one. When the Prophet inquired about the name of the child, ‘Ali (as) answered:

"I would not name him before you."

The Prophet (S) replied: "I too, would not name him before my Lord, Glory be to Him."

At that moment Allah revealed to Gabriel:

'A son was born to Muhammad, therefore descend and give him My blessings and congratulate him and say: "Surely ‘Ali is to you as Haroun was to Musa, so give him (the newborn baby) the name of Haroun's son:"'

When Gabriel had revealed the message to the Prophet, he asked: "What was Haroun's son's name?"

Gabriel said: "Shubbar."

The Prophet (S) then said: "My tongue is Arabic."

Gabrial said: "Name him Al-Hasan."

Hence, the Prophet (S) gave him the name Al-Hasan (as), and made Adhan in his right ear, and Eqamah in his left ear. On the seventh (7th) day, he (Prophet (S)) sacrificed two rams from which he gave the midwife a thigh, and a dinar; he then shaved the baby's head and gave as charity the weight of his hair in silver. Finally, the Prophet (S) wiped the baby's head with "Khalou" which is a special perfume made of saffron and other substances.

At that time in history, it was customary to cover newborn babies' heads with blood; with this in mind, the Prophet (S) told Asma:

"Asma, using blood is an act performed by the ignorant."

He would embrace Al-Hasan (as) and put his tongue in the baby's mouth, which would suckle it.

The Birth of Imam Husayn (as)

Six months after Al-Hasan (as) was born, Fatima az-Zahra (sa) became pregnant with her second child.

Lady Fatima az-Zahra (sa) started noticing the signs that childbearing was near; but, the Prophet (S) had already foretold of Imam Husayn's (as) birth.

Imam Sadiq (as) said:

"Once, Umm Ayman's neighbors came to the Prophet and said:

"Messenger of Allah, Um Ayman did not sleep last night because of crying; she surely cried until morning. "

The Prophet (S) summoned her and said:

"Umm Ayman, your neighbors say that you spent the night crying, may Allah not cause your eyes to cry!! What made you cry?"

She (Umm Ayman) answered: "Messenger of Allah, I had a fearful dream which caused me to cry all night long."

The Prophet (S) said: "Tell me your dream, for surely Allah and His Messenger are most knowledgeable.

She said: "Last night I saw a dream as if one of your limbs was thrown in my house!!"

The Messenger of Allah (S) said: "Your eyes have slept, but you visioned a good thing. Umm Ayman, Fatima will give birth to Al-Husayn, and you will bring him to me. So, one of my limbs will be in your house."

When Al-Husayn (as) was born, Umm Ayman brought him to the Prophet (S) who said:

"Both the carrier and he who is being carried are welcome. Umm Ayman, this is the interpretation of your dream."

Umm al-Fadhl, Al-Abbas's wife, had a similar dream.

Safia Bint Abdul Muttalib, Asma Bint Umais, and Umm Salama were present when Imam Husayn (as) was born. When the Prophet (S) asked Safia (his aunt) to bring him the newborn child, she said: "We have not cleaned him yet."

When the Prophet (S) heard this, he said: "You clean him?! Surely Allah the Exalted has cleaned and purified him."

After Al-Husayn (as) was born, Gabriel again descended to the Prophet (S), and revealed to him to give the new baby the name Al-Husayn (as). Al-Husayn (as) is the Arabic version of the old Hebrew name Shabbir, which was Haroun's second son's name. When Gabriel descended to the Prophet, scores of angels accompanied him to congratulate and console the Prophet (S) for Husayn's (as) birth, and expected martyrdom.

Imam Husayn (as) was not nursed by any woman, including his mother (Fatima az-Zahra) (as); instead he suckled the Prophet's tongue until he grew old enough to eat. Because of this, his characteristics were exactly as those of the Prophet (S).

Seven days after the birth the, Messenger of Allah (S) shaved Husayn's (as) head and gave the weight of his hair as charity for him.

The Birth of Lady Zainab (as)

Lady Zainab (as) was (accurately) the third child born to Lady Fatima az-Zahra (sa). In other words, she was born directly after Imam Husayn (as); despite the false claim of some historians who hold the opinion that Zainab (as) was born after the miscarriage, which Lady Fatima az-Zahra (sa) had and resulted in the martyrdom of Mohsin. These historians are motivated by their desire to divert the attention from the merciless attack on Lady Fatima’s (sa) house which not only resulted in Mohsin's martyrdom, but also in the eventual death of Lady Fatima az-Zahra (sa) herself.

Among these writers is the Egyptian Bint Ash-Shati who wrote in her book Batlat Karbala:

"Zahra, the Prophet's daughter was about to give birth to a new baby after bringing happiness unto Messenger's life by giving birth to his beloved sons: Al-Hasan and Al-Husayn, and a third child, who was not destined to live and whose name was to be Mohsin Ibn ‘Ali..."1

Regardless of these unfounded claims, it has been established that Lady Zainab (as) was born in 5 A.H., and that she was the third child of the honorable Alawi household.

It is said that her grandfather, the Prophet (S) named her Zainab (as) that is derived from two words: "Zain" and "Ab" that together means "The embellishment of her father." Yet, Muhammad Jawad Mughniah quoted the Egyptian newspaper, Al-Jomhuria dated October 31, 1972, in his book Al-Husayn Batala Karbala as saying:

"Zainab was born in Shaban 5 A.H. When her mother brought her to Imam ‘Ali (may Allah be pleased with him) and said: "Name her" he replied: "I would not name her before Allah's Messenger." At this time the Prophet was on a trip and when he returned, he again refused to name her before her Lord. So, Gabriel descended to inform the Prophet about Allah's blessings, and said: "The name of this baby is Zainab; Allah chose this name for her."

Zainab's (as) history itself speaks of her honorable life, and noble traits, as well as the miseries she encountered during her childhood, such as the death of her great grandfather, the martyrdom of her mother (sa), and the various inflictions which she lived through during the quarter of a century that her father, Imam ‘Ali (as), was confined to his house as a result of his rights having been usurped by others.

Moreover, when Zainab emigrated from Medina to Kufa, her Father's city, several misfortunes were destined for her; starting with the martyrdom of Imam ‘Ali (as). This was followed by fierce battles between her brother, Al-Hasan (as), and Mu'awiya, which resulted in the poisoning of the Imam Hasan (as). After several years, Zainab faced the greatest disaster of history when Imam Husayn (as) along with the prominent Hashimite men were massacred at Karbala by the Umayyads. After massacring the men, Zainab (as), and the women were taken to Syria; but, she did not panic, nor, did she give into the enemy. From Syria she was sent to Medina, and then exiled to Egypt to live the rest of her life.

Zainab's (as) tomb is well-known in Egypt today, and is visited by believers from all over the world. (There is disagreement about the location of Zainab's tomb; it is believed by most to be located in Syria.) (compiler's note)

Note

1. Bihar: v.10.

Lady Umm Kulthum

Lady Fatima’s (sa) household welcomed their second daughter and fourth child with happiness and glorification, as with the other children.

Lady Umm Kulthum (as), like her sister, shared the honorable relationship to the Prophet (S), Imam ‘Ali (as), and Fatima az-Zahra (sa) in addition to the excellent upbringing.

She was also a victim of historical oppression, and sorrowful inflictions and pains, which strong men can barely put up with.

Perhaps I will be able to elaborate on the life of Lady Umm Kulthum (as) when I speak about Zainab (as) in new book, if Allah (SwT) wills.

Fatima az-Zahra (sa) in the Verse of Relationship

The verse of relationship, from the Qur’an, says:

"Say: `No reward do I ask of you for this except the love of those near of kin. 'And if anyone earns any good, We shall give him an increase of good in respect there of for Allah is Oft-Forgiving, Most Ready to appreciate (service)." (42: 23)

This verse is a clear command from Allah (SwT) to HIS noble Prophet. It is as follows:

(Say) O Muhammad, to your nation: (no reward do I ask of you for this) the message of Islam (except the love of those near of kin) to me. (i.e.) Ahlul-Bayt (as).

It is unanimously agreed upon that the kin mentioned in this verse are Ahlul-Bayt (as). There are many traditions narrated by both Shiite, and Sunni scholars, which not only specify the kin mentioned in this verse, but state their names. Among the narrations mentioned in this regard by Sunni scholars, are the following:

When this verse was revealed, someone said: "Messenger of Allah, who are the kin whose love is obligatory for us?"

The Prophet (S) replied: "‘Ali, Fatima, and her two children."

This narration has been reported by the following Sunni scholars

1. Ibn Hajar in his al-Sawa'iq al-Muhriqah.

2. al-Thalabi.

3. Al-Suyuti in al-Durr al-Manthur.

4. Abu Nu'aym in Hilyat al-'awliya

5. al-Hamawayni al-Shafi'i in Fara'id al-Samtayn

Another narration similar to the one stated above, is reported by Tabari and Ibn Hajar; according to this narration the Messenger of Allah (S) is reported to have said:

"Surely Allah made it incumbent on you to love my kin, and I will ask you about them in the hereafter."

Moreover, the following narrations mentioned on the account of Ahlul-Bayt (as) are a few of the many saying of the Imams (as) in which they recite this verse as proof of the fact that loving them is a religious duty:

A. It is written in al-Sawa'iq al-Muhriqah by Ibn Hajar that Imam ‘Ali (as) said:

"It is stated in the (Qur’anic chapter) Ha Mim that no one upholds our love save the faithful ones."

He then read:

"Say: `No reward do I ask of you for this except the love of those near of kin, and if any one earns any good, We shall give him an increase of good in respect thereof; for Allah is Oft-Forgiving, most ready to appreciate (service). " (42: 23)

B. It has also been reported in the same book that Imam Hasan (as) gave a speech in which he said:

"Surely we are among the Ahlul-Bayt whose love and support were made incumbent (upon the faithful) by Allah, the Exalted. He­-- Glory be to Him, said:

"Say: `No reward do I ask of you for this except the love of those near of kin, and if arty one earns any good, We shall give him an increase of good in respect thereof. For Allah is Oft-Forgiving, most ready to appreciate (service).'" (42: 23)

C. Imam ‘Ali Ibn Al-Husayn (Zain Al-Abedeen (as)) replied to the Syrian who said to him while he was a prisoner of the Umayyads in Damascus:

"Praise be to Allah Who killed you..etc. "

Then he (‘Ali (as)) said: "Haven't you read the verse:

'Say: `No reward do I ask of you for this except the love of those near of kin, and if any-one earns any good, We shall give him an increase of good in respect thereof; For Allah is Oft-Forgiving, most ready to appreciate (service). "' (42: 23)

D. Jabir Ibn Abdullah said:

"A beduin came to the Prophet (S), and said: 'Muhammad, present Islam to me.'

'The Prophet (S) replied: `Bear witness that there is no God but Allah, to whom an associate does not exist; and that Muhammad is the slave, and Messenger of Allah. '

The beduin said: `Do you require any reward from me (for bringing me to Islam)?'

He (Prophet (S)) answered: `No, save loving the nearest of kin.'

The beduin then asked: `Mine or yours?'

The Prophet (S) said: `My kin.'

The beduin said: `Let me pay allegiance to you, and may the curse of Allah be on those who do not love you and your kin.'

Thus he (Prophet (S)) said: 'Amen.'"

This narration has been reported by Al-Kinji in Kefayat At-Talib p.31.

Sheikh Amini (may Allah bless his soul) listed forty-five (45) sources in v.3 of Al-Ghadeer which state that the verse was revealed regarding ‘Ali (as), Fatima az-Zahra (sa), Al-Hasan (as) and Al-Husayn (as). They are: Imam Ahmad, Ibn al-Mundir, Ibn Abu Hatim, Tabari, Ibn Mardawaih, Tha'labi, Abu Abdullah al-Mula, Abu Sheikh Nisaee, Wahidi, Abu Nu'aym, Bagawi, Bazaz, Ibn Maghazili, Hasakani, Muhib al-Deen, Zamakhshari, Ibn Asaker, Abu al-Faraj, Hamueeni, Nishabouri, Ibn Talhe, Razi, Abu al-Saoud, Abu Hayan, Ibn Abu al-Hadeed, Baidhawi, Nasfi, Haithami, Ibn Sabagh, Ganji, Manawi, Qastalani, Zarandi, Khazin, Zargani, Ibn Hajar, Samhoudi, Suyuti, Safuri, Saban, Shab Lanje, Handhrami, and Nabhawi.

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)."