Alhassanain(p) Network for Heritage and Islamic Thought

Islamic Dress, a Social Necessity

Among the Islamic teachings to which Lady Fatima az-Zahra (sa) gave special attention, was protecting women's honor and beauty through observing the Islamic way of dress. Fatima az-Zahra (sa) realized that crimes, social disasters, and humiliations were majorly due to unveiling, debasement, dissoluteness and mixture of the sexes. These social crimes are now called freedom and civilization by various publications that are scattered throughout Muslim, and non-Muslim countries.

It shouldn't be forgotten that less than one-tenth of such crimes and debasements, used to occur to Muslim women when they observed the Islamic covering, and exalted themselves from exhibiting their bodies to men. That day when they used to bestow themselves in the garments of honor, and modesty, as they truly believed in the forbidden and the permitted. But, as time passed, they exhibited their privacy to thousands of men from all walks of life, and with many different faiths; Muslim women lost their honor and dignity... and reached the point of disgrace where they stand today!!

The following are two reports, which explicitly present the Messenger's admiration of Fatima’s (sa) stands regarding women:

A. Abu Nu'aym reports in Hilyat al-Awliya v.2. p.40, that Anas Ibn Malik said:

"The Messenger of Allah (S) asked: `What is best for women?' We did not know how to answer the Prophet, so ‘Ali (as) asked Fatima about the Prophet's question.

Fatima az-Zahra (sa) answered: `It is best for them not to see men and not to let men see them.'

‘Ali (as) returned to Allah's Messenger and conveyed Fatima’s (sa) answer to him. When the Prophet (S) had heard the answer, he said:

`Surely she has spoken the truth, for she is part of me.'

B. Ibn al-Maghazili mentions in his book Manaqib that ‘Ali Ibn al-Husayn Ibn ‘Ali (as) said:

"Once a blind man asked for permission to enter Fatima's house, but she kept a veil between them. The Messenger of Allah noticed her actions and asked:

`Why did you keep a veil between you when he can not see you?'

Fatima az-Zahra (sa) answered: `Messenger of Allah, it is true that he cannot see me, but I can see him, and he can smell my fragrance.'

At this, the Prophet (S) said: 'I bear witness that you are part of me.'

In addition to these narrations, many prayers and supplica­tions have been reported on Lady Fatima’s (sa) account; among them is the famous supplication for the relief of fever and headaches. This supplication is mentioned below as an example of Fatima’s (sa) prayers.

Fatima az-Zahra (sa) taught the following supplication to Salman al-Farsi (may Allah be pleased with him) and said to him:

"If it pleases you not to be inflicted with fever as long as you live in this world, then read these words, which my father, Muhammad, taught me and I say every morning and evening:

'In the name of Allah, the Most Beneficent, Most Merciful

In the Name of Allah the light; In the Name of Allah the light of light

In the Name of Allah, light upon light

In the Name of Allah, the planner of affairs

In the Name of Allah, Who created light from light

And

Revealed light upon the Turr

By a decree inscribed

In a scroll unfolded

According to a decree fore-ordained

Unto a Learned Prophet

Praise be to Allah, Who is known with Might

Whose Glory is established

Who is praised during times of prosperity and infliction

And may Allah's grace be upon our Master, Muhammad

And his purified progeny'

Salman later said:

"By Allah, I have taught this supplication to more than a thousand souls in Mecca and Medina who were inflicted with fever, and they were all relieved by the will of Allah."

Ibn Tawoos (may Allah bless his soul) wrote in his book Muhaj Ad-Da'awat, that Allah's Messenger (as) taught Fatima az-Zahra (sa) the following supplication:

'O Allah, Our Lord and the Lord of Everything

(He) Who revealed Tawrayt, Injeel and Furqan (Qur’an)

(He) Who causes the seed-grain and the date-stone to split and sprout

I seek refuge in You from every beast that you shall seize by its forelock

Surely You are the First, where nothing has succeeded (You)

And the last, where nothing shall come after (You)

You are the Evident, there is nothing more Manifest than You

And the Eminent, there is nothing more Eminent than You

Send your grace upon Muhammad and his Ahlul-Bayt

May Peace be upon them

And settle my debts for me

Make me free from poverty

And decree easy for me all my affairs

O You! Most Merciful of all'

In conclusion, we can easily state that had Fatima az-Zahra (sa) been given the chance to manifest her knowledge, and had she lived for fifty, or, sixty years, we would have been able to inherit a treasury of knowledge, and information pertaining to various subjects and sciences. Unfortunately, Fatima az-Zahra (sa) was neither given the chance to teach us, nor did she live more than twenty years, as you will come to know.

Allah's Messenger (as) Reveals Fatima’s (sa) Future

It was natural for the Prophet (S) who knew and foretold the future events, to reveal to his family, especially his beloved daughter Fatima (sa), the events which they would face in the future. He (Prophet (S)) undoubtedly informed Fatima az-Zahra (sa) that she was going to suffer from the harsh treatment of some so called Muslims after his death, and that she would be the first to follow him to the blessings of Paradise after his departure.

There are many traditions reported to this effect; the following are just a few samples:

1. Bihar v.10: Sheikh Mufeed is quoted as writing in his book Al-Amali that Abdullah Ibn Abbas said:

"When Allah's Messenger was on his deathbed, he cried until tears overtook his beard.

So was asked:

`What makes you cry, Messenger of Allah?'

The Prophet (S) answered: `I am crying for my progeny, for the crimes that will be committed against them by the evildoers of my nation after my death. It is as if I (can see) my daughter, Fatima, being oppressed and crying: "O Father!" But no one will come to help her among my Ummah.'

Fatima az-Zahra (sa) began weeping when she heard this, so the Prophet (S) said to her:

'Do not cry my daughter'

She (sa) said: 'I am not crying because of that which will be done to me after you; rather, I am crying because I will be separated from you, Messenger of Allah'

He (as) then said: `Rejoice, O daughter of Muhammad, at the close succession to me, for you will be the first one to follow me from among my Ahlul-Bayt.'

2. Bihar v.10, quoting the previous source wrote:

"The Prophet (S) said: `When I saw her (Fatima), I remembered what would happen to her after my death. It is as if I (could see) humiliation entering her house, her sanctity violated, her right seized, her inheritance usurped, her side broken, and her unborn child being caused to be aborted, all while she is crying:

"Mohammad!"

'But she will not be answered, she asks for help but she will not be helped. Surely she will remain afflicted, sad and crying after me, remembering the cease of revelation from her father's house at one time, and remembering being separated from me another time. She will become estranged at night, when she used to spend listening to me reciting the Qur’an. She then will see herself humiliated after she was honored during the days of her father...'"

3. Bihar v.6:

According to The Interpretation of The Qur’an written by Furat Ibn Ibrahim, Jabir Ibn Abdullah Ansari reported that Allah's Messenger (as) said to Fatima az-Zahra (sa) during the illness, which caused him to pass away:

"May my father and mother be your sacrifice! Call your husband for me."

Fatima az-Zahra (sa) then told Al-Hasan (as) and Al-Husayn (as):

"Go tell your father to come, and that your grandfather summons him."

Thus, Al-Husayn (as) went and called him to come. When ‘Ali Ibn Abu Talib (as) entered the house, he found Fatima az-Zahra (sa) sitting near Allah's Messenger (as) and saying:

'How distressed I am for your agony, Father!!'

The Prophet (S) said:

'There is no agony for your father after this day, Fatima. Yet, do as your father did when (his son) Ibrahim passed away:

Then I (Fatima az-Zahra (sa)) said:

`Eyes spill tears, and the heart may be affected, but we shall not say that which angers the Lord. Yet, surely we are saddened by (your death) Ibrahim!!'"

4. Bihar v.6:

'Once, the Prophet (S) summoned ‘Ali (as), Fatima az-Zahra (sa), Al-Hasan (as) and Al-Husayn (as), and ordered everyone present in the house to leave. He then ordered Umm Salama to stand at the door so no one could come near it.

The Prophet (S) then said to ‘Ali:

"Come near me."

‘Ali (as) came near as the Prophet (S) asked; he then held Fatima's hand and put it on his chest for a long time, and held ‘Ali's (as) hand in his other hand. When the Prophet (S) tried to speak, he was overtaken by tears, and was unable to do so. Therefore, ‘Ali (as), Fatima az-Zahra (sa), Al-Hasan (as) and Al-Husayn (as) cried when they saw him (Prophet (S)) crying.

Fatima az-Zahra (sa) then said:

"Messenger of Allah! You have broken my heart and brought sorrow to me with your crying. You are the Master of all Prophets and the trusted Prophet of your Lord; you are the beloved Prophet of Allah! Who do I have for my children after you? Who do I have to protect me from the humiliation, which will inflict me after you? Who does ‘Ali, your brother and the helper of your religion, have after you? Who is to (attend to) Allah's revelation and affair?"

Fatima az-Zahra (sa) then broke down crying and embraced him together with ‘Ali (as) , Hasan (as) and Husayn (as). The Prophet raised his head, and while holding Fatima’s (sa) hand, he placed it in ‘Ali's (as) hand, and said:

'Abu Al-Hasan, she is Allah's and His Messenger's, Muhammad, trust to you. Therefore, keep Allah's and His Messenger's trust by protecting her. Surely I know you will.'

'‘Ali, this (Fatima) by Allah, is the Mistress of all women of Paradise; this, by Allah, is (like) Maryam al-Kubra.'

'By Allah, before I reached this state, I asked Allah (certain things) for you and I, and He surely has given me what I asked.'

'‘Ali, Execute that which Fatima commands you to do, for I have commanded her to (perform certain affairs) which Gabriel ordered me to do. Be informed, ‘Ali that I am satisfied with him who my daughter is satisfied with, so is my Lord and the angels.

'‘Ali, Cursed is he who oppresses her;

Cursed is he who usurps her right;

Cursed is he who violates her sanctity..."

The Prophet (S) then embraced Fatima (sa), kissed her hand and said:

"May your father be your sacrifice, Fatima."

At that moment, the Messenger of Allah (S) was putting his head on ‘Ali's (as) chest; but his love for Fatima az-Zahra (sa) kept driving him to embrace and kiss her repeatedly. He cried until his tears made his beard, and shirt wet.

Imam Hasan (as) and Imam Husayn (as) began crying, and kissing his feet; when Imam ‘Ali (as) tried to separate them, the Prophet (S) said:

"Let them smell me and let me smell them;

Let them be near me, surely they will be afflicted with sorrows and difficult problems after me. May Allah curse him who abuses them.'

O Allah!! I commend them to your protection and to the protection of the righteous believers."

Meanwhile, Fatima (sa) was speaking to her father with a crying voice and saying:

"May my soul be your sacrifice!

May my face prevent harm from your face!

Father, can you not speak a word to me?!

Surely I see the knights of death attacking you fiercely!!"

Allah's Messenger (as) then said:

"Daughter, I am leaving you;

thus, peace be upon you from me"

The Prophet Muhammed’s (as) Death

It was eleven years after Hijra. Allah's Messenger (as) was about to conclude establishing the main pillars on which the Islamic law, which was ordained to be everlasting for being the final faith, was to depend. His noble soul was compelled to return with satisfaction and comfort to the One Who Created it; after it had attained the goal of bringing about the greatest change in the history of mankind. Yes, indeed it was inevitable for the Prophet's soul to depart towards Him who it truly knew, since the beginning of creation called mankind to worship, and courageously struggled in the path of elevating His Word. And, as it is said:

"Death was written to fit man just as a necklace was made to fit a girl's neck"

The Prophet (S) along with the Muslim(s), had performed his final morning prayer. It was the last time they (the people) were to see the Divine light come upon them. By the time the sun had reached the middle of the sky, the Prophet's (as) sun had made its eternal set.

By noon he was lying dead between his kin; they could do nothing save shed tears of sorrow for the biggest affliction of history.

What a day it was. Greatness, perfection, honor and exaltation had been lost. Muslims were so saddened that whenever they were afflicted with great sorrow thereafter they said:

"Surely this is a day like when the Messenger of Allah died."

The house was crowded with crying people; but Fatima’s (sa) weeping was the greatest. She had lost her great father, and with him went her happiness and joy; with his death came sadness and pain.

When the Muslims heard of the Prophet's (as) death, they rushed towards the Mosque. The people were overwhelmed, and did not realize what had actually happened. They became like scattered sheep on a rainy night without their shepherd. What were they to do? ‘Ali (as) was busy attending to washing the Prophet's (as) body, and could not speak to them in details.

It was undoubtedly true! He (as) had died! Yet, Umar Ibn al-Khattab refused to allow people to believe what had happened. He began shouting in their faces and threatening them by saying:

'Allah's Messenger did not die, nor will he die until his religion reigns over all other religions. He shall return to amputate the hands and legs of the men who believed in his death. I will not hear a man say: `The Messenger of Allah died save that I will cut off his head."

Umar's call was decisive and rebellious. He, being an adept orator, used the most effective method of speech to persuade his listeners to believe him.

Umar had sparked hope in their hearts that the Prophet (S) was still alive.

He put fear in the hearts of the Muslims by telling them that the Prophet (S) would come to amputate the hands and legs of those who believed in his death.

Furthermore, Umar threatened them by saying:

"I will cut off the neck of anyone who says: Allah's Messenger died."

Fear and hope were the tools that Umar used to control the nerves of the Muslims. Because of the people's great love for the Prophet (S), the call to refuse accepting his death, easily found its way into their minds. Hence, no one objected to Umar and the misbelief that the Messenger had not died; this overtook all other news.

The Muslims suffered several hours in total suspense and confusion. They were prevented from believing in the Prophet's (as) death until Abu Bakr returned from a nearby village.

As soon as Abu Bakr returned, he proceeded towards the Prophet's (as) house and uncovered his face to make sure that he was actually dead. He then went to the Mosque and found Umar still stating that the Prophet had not died. Abu Bakr ordered Umar to sit down; Umar refused until he ordered him three times; yet, Umar still refused. Thus, Abu Bakr stood in another corner of the Mosque and addressed the people:

"He who worships Muhammad should be informed that Muhammad has died. He who worships Allah should know that Allah is ever-living and does not die."

Abu Bakr then recited the following verse:

"Muhammad is no more than a Prophet: many were the Apostles that passed away before him. If he died or was slain, will ye then turn back your heels?"

When the Muslims heard this, they submitted to the fact. Even Umar believed that he had actually died, and as Umar himself said:

"I only believed that he died after I had made sure that the verse was from the Holy Qur’an."

Abu Bakr, and Umar's story was sad!! Right?! Yet even the simplest minds cannot be convinced that these events can be plainly interpreted.

LOOK!

Umar shouted, swore, threatened those who say that the Messenger of Allah has actually died. But, when Abu Bakr recites a verse from the Qur’an, which Umar himself did not recognize!! Then Umar suddenly collapses; and believes that Muhammad really died!!

How did Umar know that the Prophet (S) will not die until his religion reigns over all other religions?!

Did he inform Umar that he will return to cut off the arms and legs of those who said he was dead?

Didn't Umar really know that the verse recited by Abu Bakr was a Qur’anic verse, so that he could claim to believe in the Prophet's death?!

But, surely "Still waters run deep"!!

Actually, by behaving in such a way, Umar was able to suspend the Muslims and hold them back for several hours until Abu Bakr returned. It was then that they, Abu Bakr and Umar, immediately started the execution of their premeditated plan to seize power.

Can't you see that Umar was over-reacting to the Prophet's death; but, simultaneously with Abu Bakr's speech, he turned around forgetting all about his supposedly broken heart to announce his allegiance to Abu Bakr as the new leader of the Muslims!!

At any rate, Abu Bakr's and Umar's success in seizing power from ‘Ali (as) after the Prophet's (as) death, can only be the first of previous planning to do so long before the death of Allah's Messenger (as). Thus, this show, which was put on, by Umar and Abu Bakr can only be part of this planning. The authenticity of this statement can be verified when minds are set free to search the pages of history books.

After The Prophet's (as) Death

After the Prophet's (as) death, precarious events continued to occur. When studying the era following the Prophet's (as) death, history speaks of the wonders, which occurred.

Indeed, history tells us about "Apostasy" which included the majority of Muslims who objected to Abu Bakr's seize of power from its righteous candidate, ‘Ali Ibn Abu Talib (as).

It also tells us how Fatima's rights were usurped. notably Fadak, and how ‘Ali (as) was dragged to the Mosque to pay allegiance to Abu Bakr!!

History tells us how Fatima’s (sa) house was set on fire by him (Umar) who yesterday pretended not to believe in her father's death.

Yes, history tells us how the Prophet (S) died, and with him died his repeated warnings to those who would oppress his family members, and that they will be met with the wrath of Allah. It also tells us of Lady Fatima’s (sa) sadness and misery which she suffered after the death of her dear father.

Fidhdha, Fatima’s (sa) helper, spoke of Fatima’s (sa) sadness; she said:

"It was on the eighth day after the Prophet's death that Fatima revealed the extent of her sadness and inability to bear life without her father. She (sa) came to the Mosque and while crying said:

`Oh! Father

Oh! My sincere friend

Oh! Abu Al-Qasim

Oh! The helper of the widowed and the orphans

Who do we have for Kaaba and the Mosque?

Who does your saddened and grieved daughter have?"

Fidhdha added:

"Fatima (sa) then proceeded towards the tomb of the Prophet; it was difficult for her to walk because her tears covered her eyes. When she saw the Mizaneh, she passed out; so the women rushed to rescue her; after putting water of her face, she regained consciousness; Fatima then said:

`My strength has been eradicated

My endurance has betrayed me

My enemies have rejoiced at my misfortune

And my grief will kill me

Father! I remain bewildered and lonely

Confused and lonesome

My voice is subdued

My back is broken

My life is disturbed

I find no one, Father, after you to attend to my loneliness

Neither to stop my tears

Nor to support me in times of weakness

Surely precise revelations, the place of Gabriel's descendence and Michael's location have vanished after you

Father,

Motives (of others) have changed

And gates have been shut in my face

Thus, I detest this world after you

And my tears shall be shed for you as long as breath continues to exist in me

My longing for you shall not cease

My sadness for (being separated from) you shall not vanish

Fatima az-Zahra (sa) then cried out loudly:

Father!!

With you went the light of the world

Its flowers wither away after blossoming in your presence

Father!!

I will forever be sorrowful for you until we are reunited

Father!!

Sleeping has left me since we have been separated

Father!!

Who is there for the widows and the orphans

Who will we have for the Ummah until

The Day of Rising?!

Father!

We became-after you-among the oppressed

Father!!

People shun us after you

After we were glorified by your presence among men

Thus, what tear shall not spill on your departure?

What sadness (after you) shall not continue to exist?

Which eyelid shall be smeared with slumber?

You are the spring of faith and the light of Prophets

So how can mountains not sway?

And seas not dry out?

How can the Earth not tremble?

Father! I have been afflicted with the greatest sorrow, and my disaster is not minor!

Father!!

I have been inflicted with the greatest misfortune and the biggest calamity

Angels cry for you, and stars cease to move because of you

Your minbar (after you) is gloomy, Your minbar is empty

Of your secret conversation (with your Lord)

Your grave is joyful for holding you

And Paradise is delighted with your presence

Supplication and prayers

Father!!

How gloomy are your meeting places (without your presence)!!

How pained I am for you, until I soon join you!!

How bereaved is Abu Al-Hussan, The entrusted one!!

The Father of your two sons, Al-Hasan and Al-Husayn; your beloved one

He whom you brought up as a youth, and made your brother as a man (Abu Al-Hasan)

The most beloved of your companions to you

Abu Al-Hasan, who was the first to immigrate and help you

Sadness has overtaken us; Crying will kill us

And distress will always accompany us.'

Lady Fatima az-Zahra (sa) then returned to her house and lived in misery and sadness until she joined her beloved father not long after he passed away."

Following ‘Ali (as) to The Mosque

After the Messenger of Allah (S), Abu Bakr seized Caliphate. He and his followers claimed that since he was unanimously elected by the Muslims, he was the righteous leader of the Ummah.

Yet, with little reflection upon the matter of Caliphate, one realizes that it is an extension, and continuation of the Prophethood without revelation. Thereupon, since Prophethood can only be assigned to someone through Divine specification, likewise Caliphate cannot be assigned to anyone by mankind; rather, it is a Divine code bestowed upon men by Divine specification.

Moreover, this consensus that Abu Bakr and his followers claim to have achieved is not valid; because the Ansar, Bani Hashim, Ammar, Salman, Miqdad, Abu Dharr and many other companions opposed the election of Abu Bakr to the Divine post, which was previously granted to ‘Ali (as). Nevertheless, Abu Bakr was able to seize power and eradicate ‘Ali's (as) and his followers attempts to regain his righteous post.

Why was Abu Bakr Elected?

Several factors can be cited to have motivated some Muslims to choose Abu Bakr as their leader:

1. Resentment to see both Prophethood and Imamate posts occupied by Bani Hashim. This factor was revealed by Umar in a long conversation with Ibn Abbas: According to Umar:

(If Prophethood and Imamate posts were both occupied by Bani Hashim) then they would constantly brag about them!!

2. ‘Ali's (as) young age

3. The Arabs, especially the Quraishans envy of ‘Ali (as)

4. ‘Ali (as) would lead and judge people according to righteousness, and the right path, had he been chosen as the leader, as Umar stated.

It is inevitable after Abu Bakr seized power that ‘Ali (as) should pay allegiance to him, for it is the natural path of every coup to force the opposition to announce its support to the -new regime. But what can they do with ‘Ali (as) who refused to pledge allegiance to Abu Bakr?

Can they threaten him? But he (‘Ali (as)) is the famous hero who was able to extinguish the Arab heroes, kill their brave men, and compete with their "wolves"!! Can they deceive him (as) into doing so?! But ‘Ali is that cautious man who is aware in such matters!! Nevertheless, allegiance must be taken from ‘Ali (as) at any rate. But behold! What would Lady Fatima’s (sa) stand be had ‘Ali (as) been forced to pledge allegiance to Abu Bakr? In other Words, what can be done if Lady Fatima (sa) chooses to defend her husband?! Should they ignore all these obstacles?! Or what should they do?! This created an unsolvable problem for the coup leaders who spent long hours reflecting on the issue. Meanwhile, Imam ‘Ali (as) confined himself to his house to collect the Holy Qur’an, after realizing the fruitlessness of his efforts to regain his rights. He was virtually secluded from the outside world. This situation was disadvantageous to the coup leaders, for in ‘Ali's (as) refusal to pledge allegiance to Abu Bakr gives a deep meaning and an excuse for others to object to Abu Bakr's seizure of power.

Yet, opinions met of the necessity to bring ‘Ali (as) by force to the Mosque, whatever the price may be. Especially in light of the fact, which they later came to realize, that he was more concerned about the Islamic interests than his own. Therefore, a commissioned force led by Umar's slave boy, Qunfud, was sent to ‘Ali's (as) house. When this force reached the house, Qunfud requested permission to enter so they may speak to him regarding the issue; but ‘Ali (as) refused them permission to enter; after which they returned to the Mosque, and said to Abu Bakr and Umar:

"We were refused permission to enter."

Umar said: "Go back and if you are denied permission again, then enter (the house) with force."

So the group once again asked for permission, but Fatima (sa) said: "You are prohibited from entering my house without permission."

Upon hearing this, the members of the force went back, save Qunfud. They informed Umar that they were not allowed to enter the house. This angered Umar who said:

"What do women have in this?!"

Events continued to occur, and two pictures are drawn in front to us:

First:

Umar orders his slave boy to start Fatima’s (sa) house on fire! A man objects by saying:

"But Fatima is in it."

Yet Umar replied: "So what!!"

Second: (According to Jahiz and the author of Abaqat Al-Anwar):

The Prophet assigned ‘Ali (as) as his successor. All the companions had full knowledge of this assignment. Yet, Umar forges the fact for the sake of Abu Bakr, and strikes Fatima's womb, which caused her to miscarry Mohsin.

(Two pictures with no comments.)

At any rate, ‘Ali (as) was forced to the Mosque. When Fatima az-Zahra (sa) saw this, she followed him, and addressed Abu Bakr by saying:

"Do you wish to make me a widow?! By Allah if you do not let him go, I will uncover my head, rip my shirt, and go to my Father's tomb and cry to my Lord..."

So, she (Fatima az-Zahra (sa)) took Al-Hasan (as) and Al-Husayn's (as) hands, and proceeded towards her father's (as) tomb!

When Imam ‘Ali (as) saw the seriousness of the situation, he immediately interfered, and said to Salman:

"Prevent Muhammad's daughter (from reaching her father's grave) for surely I can see the outskirts of Medina being sunk into the earth."

Salman later said:

"I was near Lady Fatima (sa) when, by Allah, I saw the foundations of the Mosque's walls being elevated up to a point that had a man wanted to go from under them, he would have been able to do so. So I said:

`My Mistress, surely Allah, the Exalted, sent your father to be mercy, thus do not become the cause of His wrath. "'

These noble stands of Fatima az-Zahra (sa), forced Abu Bakr and Umar to release ‘Ali (as); Fatima az-Zahra (sa) returned home after setting the most honorable example of devotion to her husband.

Encounters in the Mosque:

As we have already mentioned, Abu Bakr sent Umar to Fatima’s (sa) house with orders to compel ‘Ali (as) and his friends to come and pledge allegiance to him. If they could not be persuaded by fair means, Umar was going to set the house on fire. When Fatima az-Zahra (sa) asked him what he meant, he told her that he would certainly burn the house down unless they would be content to do as the rest of the people had done.

Knowing Umar's temper, ‘Ali (as) and his friends chose to come out of the house. Imam ‘Ali (as), who was accompanied by Abbas and Zubair, reproached Umar's party saying:

"O you Muhajirs! You claim the succession to the Prophet of Allah preferring your priority in Islam and your kinship, to him before the Ansars. Now, I put forward the same arguments in preference to you. Am I not the first who believed in the Prophet before any of you embraced his faith? Am I not the nearest in relation to the Prophet than any of you?

Fear Allah, if you are true believers, and do not snatch away the Prophet's authority from his house to your own."

Standing behind the door, Fatima az-Zahra (sa) reproachfully addressed the raiding people thus:

"O people! You left behind the Prophet's dead body to us, and proceeded to wring out the Caliphate for yourselves, extinguishing our rights." She (sa) then burst into tears and cried:

"O Father! O Prophet of Allah! How soon after you troubles are pouring on us at the hands of the son of Khattab (Umar) and the son of Abu Quhafa (Abu Bakr). How soon they have ignored your words at Ghadir al-Khum, and your saying that ‘Ali (as) was to you as Haroun was to Musa. "

Hearing Fatima’s (sa) wailing, most of the people in Umar's party turned back .’Ali (as) was however, taken to Abubakr and was asked to swear allegiance to him.

Imam ‘Ali (as) said: "What if I do not do him homage?"

He (Abu Bakr) was answered: "By Allah, we shall kill you if you do not do as others have done"

Upon hearing this ‘Ali (as) said: "What! Will you kill a man who is a servant of the lord and a brother of the Prophet of the Lord?"

Hearing this Umar said; "We do not acknowledge you as a brother of the prophet of the Lord" and addressed Abu Bakr who was silent, requesting him to speak out ‘Ali's (as) fate, but (it was claimed) Abu Bakr said that so long as Fatima az-Zahra (sa) was alive, he would not compel her husband to do so. So, ‘Ali (as) departed and proceeded directly to the tomb of the Prophet (S) where he cried out:

"O my brother! Your people now treat me with contempt and are bent on killing me."

Chapter 9: Al-Mubarakah

Barakah means: multiplication, felicity and abundance; as Taj al-Arous clarifies. Also, Ragheb said: Because divine goodness springs from an ever - continuous source in an unlimited manner, it is said that anything which noticeably multiplies or, increases is Mubarak, or, blessed.

Allah Almighty gifted Fatima with abundant blessings, and made her the Mother of the Prophet's descendants on whom Allah has bestowed ever - lasting benevolence.

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

After the events of Karbala, inflictions successively befell the Prophet's descendants. Torture and massacres continued against them starting with the battle of Harra, Zaid Ibn ‘Ali's and Fakh, and going through the agony they suffered throughout the Umayyad era. But, when the Abbass-ides came to power, they went beyond the Umayyad record of eradicating, and annihilating Fatima's offspring (more details about the sufferings they encountered can be found in Maqatel al Talibeen).

The struggle continued for two centuries until Imam Al-Hasan Al-Askari (as) died in Samera (Iraq) as a result of eating poison, which was placed in his food. Furthermore, Salah Ad-Din al-Ayobi was as savage as the Abbassides in massacring the Prophet's descendants and followers. He committed mass murders and brutal crimes, which bring chills in the spine.

Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima az-Zahra's descendants. He implemented abundant multiplicity in them.

The interpretation of the verse:

"To thee have we granted Kauthar" (108:1) varies according to interpreters. The most popular viewpoint of the meaning of Kauthar is a famous fountain, or, domain, which will be given to the Last Prophet on the Day of Resurrection; the literal meaning of Kauthar is abundance, or, abundant benevolence.

Suyuti in al-Durr al-Manthur, regarding the meaning of Kauthar, writes: "Buhkari, Ibn Jarir and Al-Hakim reported on the authority of Abu Bishr Ibn Said Ibn Jubair that Ibn Abbas (may Allah be pleased with him) said:

`Al-Kauthar is abundant goodness which Allah gave the Apostle.'

Abu Bishr said:

I told Ibn Jubair that some people claim that it is a river (fountain) in Paradise, he said:

`The fountain in Paradise is part of the abundant benevolence which He (Allah) gave him [the last Prophet] (as)'

Razi's interpretation of the above-mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima az-Zahra (sa). In Majma' al Bayan, Tabarsi writes regarding this subject:

"It was said that Kauthar means abundant benevolence, it has also been said that it means the multiplicity of a given person; and the descendants of Fatima have enormously multiplied in a way that they will exist until the Day of Resurrection."

Fakhr Razi made the following comment in his Interpretation of the Qur’an regarding this verse:

"In reference to the third viewpoint which advocates the meaning of descendants to "Kauthar," some scholars say:

"Since this chapter was revealed to refute the claim of an infidel who attempted to denounce the Prophet (S) for not having sons, it becomes clear that the meaning given here is that Allah gave the Prophet (S) offspring, which will be everlasting. We must keep in mind that numerous massacres have been committed against Ahlul-Bayt, yet still the world is full of them [their progeny]; while the Umayyads have vanished save a few who are worthless. Besides this, prominent scholars have descended from Fatima's sons, such as Al-Baqir, Al-Sadiq, Al-Kadhim, Al-Ar-Ridha’ (as), Al Nafs Al-Zakyyah and others."

This explanation correlates to the following: An infidel denounced the Prophet when one of his [prophet’s] children died, and said Muhammad is now without offspring, therefore when he dies his name will die with him. It was because of this incident that Allah revealed this chapter to His Apostle assuring him; it is as He (Glory be to Him) said:

"You have lost your son, but We have given you Fatima; although she is just one, Allah will make that one many."

A survey of the world's population attests to this conclusion; for Fatima's descendants (who are also the Prophet's descendants) are spread around the globe as follows: Iraq-one million, Iran-three million, Egypt-five million, Morocco-five million, Algeria, Tunis, Libya, Jordan, Syria, Lebanon, Sudan, the Persian Gulf countries including Saudi Arabia, Yemen, India, Pakistan, Afghanistan, and Indonesia-approximately twenty million descendants of the Prophet of Islam.

An Islamic country in which descendants of Fatima az-Zahra do not live is hard to find. Their number is estimated to be thirty - five million; however, if precise and accurate statistics are taken, their number could be much higher.

Included among the Prophet's descendants are kings, princes, ministers, scholars, writers, prominent characters, and geniuses. Some are honoured by their lineage, and others ignore it and give no importance to it. Some follow Ahlul-Bayt, while others violate their doctrine. I have even heard of some descendants of Fatima (sa) who live in Indonesia, and are enemies of Ahlul-Bayt (as)!

More amazing is the fact that some Muslims refuse to accept their lineage of Fatima az-Zahra’s (sa), and ‘Ali (as); rather they claim that such a lineage is forged, and unacceptable. These people ferociously fought this idea up to the point that they shed innocent blood to implement their ideas.

Hajjaj, Mansour Dawaniqi, Haroon Al-Rashid, and others are known advocates of this idea.

It was mentioned in volume ten of Bihar that Amr Al-Shube said:

"One night Hajjaj summoned me to his palace; this horrified me, so I performed ablution and wrote my will; then went to meet him. When 1 entered his room, I saw a sword, and a leather mat (usually used for executions). I greeted him and he replied to me, and said: Do not fear anything, for I pardon you throughout the night, and until tomorrow noon.' He then ordered me to sit next to him; meanwhile a tied and shackled man was brought to him;

Hajjaj said: `This old man claims that A1-Hasan and Al-Husayn are the Prophet's children; he shall prove this from the Qur’an, or, I will cut his head off.'

I said: 'He should be freed from his chains, because if he proves his claim, he will surely be freed, and if not, a sword cannot break those chains.'

They freed the man of his shackles, but kept his hands cuffed; I was grieved when I saw that he was Sa'id Ibn Jubair, and said: How can he bring proof from the Qur’an in this regard?

Hajjaj said: `Bring me proof from the Qur’an, or, will behead you.'

He said: `Wait.' He waited for a while when Hajjaj repeated his demand, and Sa'id asked for more time to think. When Hajjaj repeated his demand for the third time, Sa'id said:

`I seek refuge in Allah from the cursed devil, in the Name of Allah the Beneficent, the Merciful.

We gave him Isaac, and Jacob; all (three) We guided; and before him, We guided Noah; and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus do We reward those who do good.' (6: 84)

Then he stopped and said to Hajjaj: `Read the following verse, And Zakariya and John and Isa.'

Then Sa'id said: `How does Isa fit in here?'

Hajjaj replied: `He is one of Ibrahim's offspring.'

Sa'id said: `Isa did not have a father, yet he was Ibrahim's descendant because he was his daughter's (Maryam) son, therefore Hasan and Husayn are more worthy of being called the Prophet's children especially that they are closer to him (the Prophet) than Isa was to Maryam.'

When Hajjaj heard this, he granted him ten thousands dinars, and set him free.

Shube added:

"In the morning I said to myself. `It is incumbent upon me to visit that old man and learn the meaning of the Qur’an, which I thought I know but really do not.' I entered the Mosque, and found that old man giving everyone ten dinars; I then heard him say: All this is because of the blessings of Hasan and Husayn (as). We were grieved once but cherished a thousand times; we also pleased Allah and His Apostle. "

Another narration which shows the extent of arrogance and insistence on discrediting Ahlul-Bayt and depriving them of the honour of relationship to the Prophet (S) says:

Sheikh Majlisi reported on the authority of Ihtijaj, and Tafsir ‘Ali Ibn Ibrahim in Bihar that Abu Al-Jaroud said:

'Abu Ja'far Al-Baqir (as) said to me:

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

I said: 'They deny the fact that they are sons of Allah's Apostle.'

He then said: 'So with what do you debate them?'

I said: 'With Allah's saying about Isa Ibn Maryam:

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

He said: 'Then what do they say?'

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

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

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

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

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

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

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

'By Allah, Abu Al-Jaroud, I shall quote a verse from the Book of Allah which shows that Hasan and Husayn are his[Prophet Muhammed’s (S)] direct children (form his loins); proof that can only be denied by infidels.'

I said: `May I be your sacrifice, what verse are you speaking of?' He answered: `When Allah said:

"Prohibited to you (for marriage) are your mothers, daughters... until (those who have been) wives of your sons proceeding from your loins".

Ask them, Abu A1 Jaroud, was it permitted for Allah's Messenger to marry Al-Hasan and Al-Husayn's wives (had they been divorced)?

If their response is affirmative, then they have lied and sinned; and if their answer is negative, it is because they are his children proceeding from his loins. "'

In another debate, which took place between Haroun Al-Rashid and Imam Musa Ibn Ja'far (as) mentioned by Bihar Majlisi on the authority of 'Oyun Akhbar Al-Ar-Ridha’, Haroun said to the Imam:

"Why did you permit people to trace your ancestry back to Allah's Messenger (as) and call you sons of Allah's Apostle while you are descendants of ‘Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet your maternal grandfather!"

The Imam (as) replied: "Had the Prophet been brought back to life, and asked you for your daughter's hand in marriage, would you fulfill his wish?"

Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non Arabs, and Quraish to do so."

The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage."

Rashid exclaimed: "Why not?"

The Imam said: "For he has begotten me, and has not begotten you".

Rashid then said: "You are right, Musa (as);" and added: "but why do you claim to be the Prophet's offspring while he did not beget sons? And, since offspring are sons not daughters, and you are Fatima's children, she did not have offspring."

Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments, and said: "You are obligated to bring me your arguments from the Qur’an, you children of ‘Ali (as), and you are their Imam of the time and chief, as I was told, I will not excuse you until you bring me proof from Allah's Book, from which you know the interpretation of every letter, as has been written in this verse:

`Nothing have We left unattended from the Book.'

Furthermore, you dispensed with the opinions of other scholars, and `qiyas' (inference)."

The Imam then said: 'am I permitted to give you the answer?"

Rashid said: "Indeed you are."

The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:

And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus, do We [Allah] reward those who do good;

"And Zakariya, and John, and Jesus (Isa)".

The Imam continued, "Who is Isa's Father?"

The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (S) through our Mother, Fatima (sa)..."

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

There are a great number of narrations, which declare the same thing; among them are:

1. Al-Khateeb al-Baghdadi v.1, p.316, in Tarikh Baghdad reported that Ibn Abbas said:

"I was in the company of my father, A1-Abbas Ibn Abdul Muttalib, sitting in the presence of Allah's Messenger (as) when ‘Ali Ibn Abu Talib (as) entered, and greeted us. The Prophet(as) returned his Salam, stood up and while smiling, embraced him and kissed his forehead. The Prophet then asked him to sit near to him."

Al-Abass asked: "Messenger of Allah, do you love him?"

The Prophet replied: "Uncle of Allah's Messenger! By Allah, Allah loves him more than I do. Surely, Allah made every Prophet's progeny proceed from him, and made my progeny proceed from this one."

2. Also, Khawarazmi in Manaqib p.229, narrates the following:

Allah's Apostle declared: "Surely Allah made every Prophet's progeny proceed from his [the prophets’] own loins, and made my progeny proceed from ‘Ali's loins."

This narration was reported by the following writers:

Muhib Ad-Din-Tabari in Dhakhaer al-Uqbi, Hamueeni in Faraed As-Semtain, Dhahabi in Mizan al-Etedal, Ibn Hajar in al-Sawa'iq al-Muhriqa p.74, Mirza Hindi in Muntakhab Kanz al-Umal, Zarqani in Sharh Mawahib Ladonyyah, and Qandouzi in Yanabi' al-Mawaddah p.138.

Nisaee also mentioned in Khasaes Amir Al-Mu’mineen on the authority of Muhammad Ibn Usama Ibn Zaid, that his Father said:

Allah's Messenger said: “As for you ‘Ali, you are my son-in-law, and the father of my offspring; you are from me, and I am from you.'"

The same narrator reported that Usama said:

"I went to visit the Prophet of Allah one night; he (as) came out carrying something that I didn't recognize under his cloak. When I finished my work with him I said. `What do you have under your cloak?' When he opened his cloak, I saw Al-Hasan and Al-Husayn on his lap. The Prophet then said:

`These are my children and my daughter's sons; O Allah, you surely know that I love them, therefore love them".

Despite the large number of traditions, which declare that Al-Hasan and Al-Husayn are the Prophet of Allah's children, some ignorant writers try to deny this fact. These writers quote the Qur’anic verse:

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

In order to prove that he [Prophet Muhammad (S)] was not anyone's Father. These writers use this verse even though it is an uncontested fact that it was revealed to prove that Zaid, the Prophet's adopted son, is not related to the Prophet (S). The Apostle gave him (Zaid) in marriage to his cousin Zainab; but when Zaid divorced her, he [Prophet Muhammad (S)] married her in obedience to Allah's command, and to prove that he (S) was not Zaid's Father, which would make Zainab prohibited as a wife to him.

"Then when Zaid had dissolved (his marriage) with her, with the necessary formalities, We joined her in marriage to thee: In order that (in the future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the later have dissolved with necessary formalities (their marriage) with them. And, Allah's command must be fulfilled." (32: 39)

Thus, prohibiting marriage with the previous wives of a son depends on proving their actual lineage to the father; if such a lineage cannot be proved, then marrying the previous wives is not prohibited. It is for this reason that Allah Almighty said:

"Of any of your men."

If this was not the case, then what about Ibrahim, Al-Qasim, Al-Taeeb and Al-Mutahhar who were all his [Prophet Muhammed’s (S)] sons.

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

"This son of mine is a Master."

He also said:

"Al-Hasan and Al-Husayn, these two sons of mine, are Imams whether they rise, or, forebear."

and:

"Every daughter's children are called to their Father, save Fatima's children; for I am their Father."

In another interpretation of "of any of your children," some scholars say: "What He meant by "Men", was the mature ones; and none of his children were mature at that time."

In conclusion, whatever has been said about the Apostle's sons, can be said to include Al-Hasan and Al-Husayn. They were the Prophet of Allah's sons.

Note

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

Chapter 10: At-Taherah

As we have already mentioned, one of Fatima az-Zahra’s (sa) names was "At Taherah" (the virtuous, or, pure). This meaning is related to the verse:

"And, Allah only wished to remove all abomination from you, ye member of the Family, and to make you pure, and spotless." (33: 33)

The above-mentioned verse is of great importance because of its subtle meaning and significance.

This verse is considered the main source of virtues granted to Ahlul-Bayt (as); around it various debates, and many writings took place. It might be more appropriate to say that this verse was the fulcrum of debates, contradicting viewpoints and inconsistent opinions. This is especially true when it comes to who was meant by "the Family," or, “Ahlul-Bayt”.

Nevertheless, it is indisputable that this verse, known as "the verse of purification" concerns Fatima At-Taherah (as), and both Shiite and Sunni scholars agree on this, except a very small number. This established fact has been reached in light of the traditions, which unanimously state that the said verse includes ‘Ali, Fatima, Al-Hasan and Al-Husayn (as). Yet, some hold the viewpoint that the verse includes the Prophet's wives-because of the word "Family", and the sequence of the surrounding verses that include a speech to them; however, he [Prophet Muhammad (S)] prohibited even his wife, Umm Salama, from joining them under the cloak prior to the revelation of this verse.

Although the number of narrators who report that the "verse of purification" was revealed regarding ‘Ali, Fatima, Al-Hasan and Al-Husayn (as) amounts to several hundreds, it will be useful to include narrations and sources which are reported by prominent Sunni scholars about this subject. I would like to point out that this list should be satisfying for any clear conscience.

1. Baghdadi in his history book Tareekh Baghdad, v. 10, mentioned that Abu Sa'id Al-Khudari remarked regarding the verse:

'And, Allah only wished to remove all abomination from you, ye members of the Family and to make you pure and spotless,"

The Messenger of Allah gathered ‘Ali, Fatima, Al-Hasan and Al-Husayn under a cloak, and said:

"These are my Ahlul-Bayt (i.e., Family), O Allah; remove all abominations from them and make them pure, and spotless".

Umm Salama, who was standing near the door, said:

"Am I not one of them, O Messenger of Allah?"

He said: "You are (up to a) good ending."

2. Zamakhshari in Al-Kashaf, v.1, p. 193 narrated on the account of Aisha, that Allah's Messenger came out wearing an embroidered, ornamented cloak of woven black hair, when Al-Hasan Ibn ‘Ali came to him, and went under it; then Al-Husayn followed him, then Fatima, then ‘Ali. At that moment [Prophet Muhammad (S)] quoted the verse:

"And Allah only wished to remove all abominations from you, ye Members of the Family, and to make you pure, and spotless."

3. Razi in his interpretation of the Qur’an v. 2, p. 700, (printed in Istanbul), writes:

"When he (the Prophet) came out wearing the black cloak and A1 Hasan came under it and Al-Husayn, and Fatima and ‘Ali the Prophet said: 'And Allah only wishes......"

4. Ibn Al-Athir Al-Jazari reported in his book Usd al-Ghaba Fi Maarefat As-Sahabah v. 2, p. 12, that Omar Ibn Abu Salamah, the Prophet's stepson, said:

When the verse “And, Allah only wishes...” was revealed to the Prophet (S), he had gathered Fatima, Hasan and Husayn under his cloak, while ‘Ali was behind him, and said:

`This is my family, therefore, remove all abomination from them, and make them pure and spotless.'

Umm Salama said: Am I one of them, Messenger of Allah?' He said: 'You will be in good condition."

5. Sebt Ibn al-Jawzi reported in Tazkerah al-Aemah, p.244, that Wathelah Ibn Asqa' said:

"I went to ask Fatima (sa) about ‘Ali (as); she told me to go to the Messenger of Allah (S), and ask him, so I went and sat down to wait for him; I then saw the Prophet coming in the company of ‘Ali, Al-Hasan and Al-Husayn (as). He held their hands until they entered the room. He then sat Al-Hasan on his right leg and Al-Husayn on his left leg, and ordered ‘Ali and Fatima to sit near him. The Prophet (S) covered them with his cloak (or garment) and read: And, Allah only wishes... then the Prophet (S) supplicated to Allah, and said:

"O Allah, truly these are my Ahlul-Bayt (Family)."

6. Imam Wahedi reported in his book Asbab An-Nozul that Umm Salama, the Prophet's wife, narrated that Allah's Messenger (as) was present in her house when Fatima (sa) brought him an earthenware pot filled with wheat cooked with milk. The Prophet (S) said: "Call in your husband and two sons for me." Thus, ‘Ali, Al-Hasan and Al-Husayn came and joined him in eating the food. Meanwhile, the Prophet (S) sat on a bench, covered with a Khairban cloak.

Umm Salama added: "I was in my room performing prayers when the Arch-Angel Gabriel revealed:

"O Allah, these are my Family and Kin; therefore, remove all abomination from them and make them pure and spotless."

Upon hearing that, I looked in the house, and said: "Am I one of them, O Apostle of Allah?'

Moreover, Tirmadhi reported in his "Sahih" that Allah's Messenger since the time this verse was revealed, and for six months thereafter, stood by Fatima’s (sa) house (door), and said:

"(Time for) prayers Ahlul-Bayt; Allah only wished to remove all abomination from you and make you pure and spotless."

7. Ibn Sabagh al-Maliki in his book al-Fosoul al-Muhemah p.7, narrated a tradition similar to the one already mentioned by Wahidi; but he added: Some poets said the following in this regard:

Surely Muhammad and his successor, and

Their two sons, and his virtuous, and pure daughter

Are the people of the cloak who in adhering to them, I long for

peace and success on the Last Day.

8. Abu Bakr Suyuti narrated this tradition on the authority of Umm Salama, Aisha, Abu Sa'id Al-Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak Ibn Muzahim, Abu al-Hamra, Omar Ibn Salama and others in his books: al-Durr al-Manthur v. 5, p. 198, Al-Khasaes al-Kubra v. 2, p. 264, and Al-Itqan v. 2, p. 200.

They all reported that the Prophet (S) gathered Fatima, ‘Ali, Al-Hasan and Al-Husayn (as), when the verse 'And, Allah only wishes to remove... ", and covered them with a cloak.

He then said: "By Allah, these are my Ahlul-Bayt, therefore remove all abomination from them pure and spotless."

9. Tabari in Dhakhaer al-Uqbi p. 21, declared that this verse was revealed in regard to the purified five (the Prophet, ‘Ali, Fatima, Hasan, Husayn), relying on Omar Ibn Abu Salama's narration.

He also reported that Umm Salama said:

"Allah's Messenger covered Fatima, ‘Ali, Al-Hasan and Al-Husayn (as), including himself with a garment, and read this verse:

"And, Allah only wished to remove all abomination from you, ye Members of the Family, and to make you pure and spotless." (33: 33)

She then added: "So, I came to join them when the Prophet (S) said: 'Stay where you are, you will have a good conclusion."

In another narration, she was quoted as saying:

"Allah's Messenger said to Fatima: 'Bring your bright cloak; and put his hands on them and said:

'O Allah, these are the progeny of Muhammad (S); thus, bless and praise them for surely you are praiseworthy and Exalted."'

Umm Salama added:

"I then lifted the cloak to join them, but he pulled it away and said: You are alright ".

10. Muhammad Ibn Ahmad Al-Ghoutroubi reported that this verse was revealed in regard to Ahlul-Bayt (as) in his book Al-Jame' Li Ahkam al-Qur’an v.14, p.182.

11. Ibn al-Arabi in his book Ahkam al-Qur’an v. 2, p. 166.

12. Ibn Abd al-Bir al-Ondolosi in his book al-Esti'ab v. 2, p. 460.

13. Al-Bihaqi in his book As Sunan al-Kubra v., p. 149.

14. Al-Hakim al-Nishaburi in his book al-Mustadrak al- Sahihain v.2, p.416.

He narrated a tradition on the authority of Umm Salama similar to what has already been mentioned and...

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

Umm Salama then said:

"Messenger of Allah, am I not from Ablul-Bayt?"

The Prophet answered:

"You are alright, but these are my Ahlul-Bayt..."

15. Ahmad Ibn Hanbal in Musnad v. 1, p. 331.

16. Nisaee in Khasa'es p. 4.

17. Muhammad Ibn Jarir At Tabari in his interpretation of the Qur’an, v. 22, p. 5.

18. A1-Khawarazmi in Kitab al-Manaqib p. 35.

19. Al-Haithami in Majma' al-Zawaed v. 9, p. 166.

20. Ibn Hajar al-Haithami in al-Sawa'iq al-Muhriqa p. 85.

It is necessary to further elaborate on this subject, since the verse of purification declares, beyond doubt, that Fatima az-Zahra (sa) is pure. Nevertheless, it may be beneficial to explain the meaning of the word "Rijs" or abomination mentioned in the verse.

"Rijs" means that Allah purified her from the monthly menstruation in addition to all abomination and depravities. "Rijs" is all that is deemed impure by human nature, refers to evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature, and mars any of the knightly virtues.

Ibn Al-Arabi also said in Al-Futouhat al-Makkiah, Chapter 29, “Rijs” is "anything which detracts from one's character."

The definition that Al-Arabi gave for the word “Rijs” is the definition for the word "infallible" which the Shiites believe is an inseparable character of all Prophets, Imams, and Lady Fatima az-Zahra (sa). It is indeed an excellent virtue, and a great honour that Allah has bestowed upon some of his servants.

It is worthy to mention that infallibility is an inseparable trait of those who propagate divine laws; yet, because infallibility is a prerequisite for prophets, and Imams in their roles of propagating divine rules. However, it does not mean that others, who also propagate, are safeguarded from sins.

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

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

He answered: "yes"

Imam ‘Ali (as) said: "Then tell me about whom was the following verse revealed?

'And. Allah only wishes to remove all abomination from you, ye Members of the Family, and make you pure and spotless.'

"Was it not revealed in regard to us, Ahlul-Bayt?"

Abu Bakr said: "Yes, it was revealed regarding you".

‘Ali (as) said: "If some men testify that Fatima, the Messenger's daughter, committed an abomination what would you do?"

He answered: "I would administer the legal punishment to her, just like any other Muslim woman!'

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

Abu Bakr said: "Why?"

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

A manifestation of this purity, is safeguarding the person from impurity upon death, regardless of the fact that any human being-no matter how pious, and obedient to Allah, becomes intensely impure once deceased, making it obligatory to perform ablution (Ghusl) when touching the dead body. The dead person, himself, only becomes pure after being washed by others.

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

I wrote to Imam Sadiq (as) asking him:

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

Imam (as) answered:

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

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

Note

1. Al-Bihar: v.10.

Chapter 11: The Event of Cloak

A famous event known as the "Event of the Cloak" was reported in the Shiite books regarding "the verse of purification." The context of the event is as follows:

Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima az-Zahra (sa), the beloved daughter of the Holy Prophet (peace be on her) that she said:

"One day when my beloved father, the Holy Prophet (S), visited me in my house,

he (as) said: `O Fatima! Peace be on you.'

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

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

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

Then he (as) said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak, and covered my dear father with it. I then noticed that his face was glowing like a full moon.

A moment later, my beloved son, Hasan (as) came and said: 'O my dear mother! Peace of Allah be on you.'

1 replied: 'O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.'

He [Hasan (as)] then said: 'O my dear mother! I am smelling the fragrance of my loving grandfather!'

I said, `Yes, your beloved grandfather is here under the cloak.'

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

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

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

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

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

Husayn (as) then went near the cloak, and said: `O my dear grandfather, the chosen Prophet of Allah! Peace be upon you. May I also come inside the cloak to be with both of you.'

My loving father replied: `O my son, the interceder of my Ummah! Peace be on you too. Yes you may enter.'

Thus Husayn (as) too entered the cloak.

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

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

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

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

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

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

Thus ‘Ali (as) also went inside the cloak

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

My loving father [Prophet Muhammad (S)] replied: 'Peace of Allah be upon you also, my beloved daughter! All dear heart! You too have my permission.'

Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,

my affectionate father [Prophet Muhammad (S)] held the two corners of the cloak, and raising his right hand towards the sky said:

'O Allah! These are my Ahlul-Bayt.

They are my confidants, and my supporters.

Their flesh is my flesh and their blood is my blood.

Whoever hurts them, hurts me.

Whoever displeases them, displeases me.

Whoever makes peace with them, will make peace with me.

Whoever has enmity against them, will have enmity against me.

Whoever is a friend to them, is a friend of mine. It is because they belong to me, and I belong to them.

O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness, and Your Pleasures on me, and on them. And, keep them aloof from uncleanliness, and keep them pure, and thoroughly purified.'

Then the Lord, Almighty Allah said:

`O my Angels! O inmates of the heavens!

I created this solid firmament, well-stretched earth,

well-lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,

And all other things for the sake, and love of these five persons who are inside the cloak.'

At this, the Archangel Gabriel asked:

`O Lord! Who are they inside the cloak?'

The Lord said:

`They are Ahlul-Bayt of the Prophet, and the assets of the Prophethood. They are Fatima az-Zahra, her father, her husband, and her two sons.'

Gabriel said:

`O Lord! Permit me to descend to earth, and join them as the sixth inside the cloak.'

The Lord said: 'You are permitted.'

Thus Gabriel, the Archangel came down to earth, and said:

`O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace, and Mercy, and says:

"By My Grace, and Grandeur! I have created this solid

Firmament, well-stretched earth, well-lighted moon,

Shining sun, rotating planets, rippling oceans, floating boats and

All other things for the sake, and love of you and

Your chosen people."

And, the Lord, Almighty has given me the permission to join you inside the cloak

O Prophet of Allah!

May I come in, and be with you?'

The Holy Prophet replied:

'O Bearer of the Divine revelations! Peace be upon you also. Yes, you may come in.'

Then Gabriel too came inside the cloak

Thereafter, he spoke to my affectionate father:

'Allah sends His revelation to you people, and says:

"Surely, Allah has decided that He should keep you, and your Ahlul-Bayt clean of all pollution, and purify you people with a thorough purification."'

Then ‘Ali (as) said to my loving father [Prophet Muhammad (S)]:

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

The Holy Prophet (S) replied:

`By that Being, Who made me His Prophet and Who [Allah (SwT)], for the salvation of mankind appointed me to Prophethood! When any of our Shiites and supporters will assemble in a

Gathering of the inmates of this earth, and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them, and as long as they do not disperse,

The angels will pray for the forgiveness of their sins.'

At this, ‘Ali (as) said:

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

Then the Holy Prophet (S) said:

'O ‘Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet-hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some-one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.'

Then ‘Ali (as) said:

`By Allah! At this moment we have been crowned with success, and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant, and blessed in this world, and the Hereafter.'

Note: (We have depended on the good translation of our brothers in the Islamic Seminary of Pakistan to include this event in the book)

Chapter 12: Az-Zakiyyah

The word "Tazkiah" has been mentioned several times and in different forms in the Holy Qur’an. It means the attestation of someone's honorable record, or to purify one's self. For instance, the following verses spoke of "Tazkiah":

"Truly he succeeds that purifies it," (91: 9)

"Hast thou slain an innocent person," (18: 74)

"(To announce) to thee the gift of a holy son." (19: 7)

and

"That is (the course making for) most virtue and purity amongst you." (2: 232)

The meaning of the first verse is to purify one's self from evil characteristics which develop from corrupt nutrition, excessive speech, anger, envy, greed, self and material worship, conceit and vanity. This type of purification is performed by abandoning such traits and adhering to the noble characteristics which contradict the above mentioned ones.

The second verse means: Have you killed someone who, I attest to his honourable record, for he has not committed a crime, or, an action, which necessitates punishing?

The third verse speaks of granting a prophet a virtuous son made pure from all sins, and whose nations conform to goodness. Lady Fatima az-Zahra (sa) is “Zakiyah” in all the above-mentioned meanings. This is understood from the verse of purification, which we have already discussed, and concluded that she was pure of all abominations, or, "Rijs."

As for the fourth verse, you can refer to the study in regard to her name "Al-Mubarakah", for here we have explained the purification meant in this verse.

Chapter 13: Ar-Radhiah

Accepting what Allah ordains for one's self, is considered an excellent degree of belief in Allah-Glory be to Him. Throughout her difficult life, Lady Fatima az-Zahra (sa) was delighted with whatever Allah Almighty ordained for her. In fact, this book specializes in discussing the inflictions and disasters, which befell Fatima az-Zahra (sa) from the day she was born until she was martyred at a young age. During the difficult stages of her life, Fatima az-Zahra (sa) was content with the fear, oppression, deprivation, poverty, sorrows and pains, which Allah had ordained for her.

Therefore, Fatima is worthy of being included with those mentioned in the verse:

"To the righteous soul will be said: O (thou) soul, In (complete) rest and satisfaction! Come back to thy Lord.--well pleased (thyself) and well pleasing unto Him!" (79: 27-28)

Because she [Fatima az-Zahra (sa)] is satisfied with Allah's rewards, and grants to her, and is satisfied with Allah's will in this world, He has become well pleased with her.

Chapter 14: Al-Mardhiyah

"Mardhiyoun" have an excellent rank, and lofty position near Almighty Allah.

Just a few of Allah's worshippers achieve this rank, which is attained by piety, and sincerity. Fatima az-Zahra (sa) was one of those who was able to reach this lofty position. She achieved this rank through her good deeds that pleased Allah, and made Him well-satisfied with her.