Alhassanain(p) Network for Heritage and Islamic Thought

Fatima (a.s): The Most Paramount Lady Of Islam

Compiled by: Dr. Ali Ghaemi

Translated by: Mehdi Ghasemi

Edited by: Rosemary Flores

اسم كتاب: فاطمه عليهاالسلام برترين بانوي اسلام

اسم مؤلف: دكتر على قائمي

اسم مترجم: مهدي قاسمي

اسم ويراستار: روزمري فلورز

ناشر: مؤسسه امام علي (ع)

چاپخانه: ستاره

تعداد چاپ: 2000

سال چاپ:1425

نوبت:اول

فاطمه (س) سيدة نساء العالمين باللغة الانجليزية

Title: Fatima (a.s), The Most Paramount Lady Of Islam

Commpilor: Dr. Ali Ghaemi

Translator: Mehdi Ghasemi

Editor: Rosemary Flores

Publisher: Imam Ali Foundation

Edition: First

Date: 2004

Printing House: Setareh

Number Of Copies: 2000

بسم الله الرحمن الرحيم

In The Name Of Allah, The Compationate,

The Merciful

Table of Contents

Preface 7

The Translator’s note: 8

A view to our society: 9

The Policies: 10

The main point of discussion: 11

The reasons of these situations: 12

The internal reasons: 13

1. Commonness: 13

2. Lack of the accurate leadership: 13

3. Lack of correct propaganda: 14

4. Lack of presenting sample: 14

5- Ill-teachings: 15

6. The inappropriate pressures: 15

II. The external reason: 16

1. The contamination of the environment: 16

2. Cultural Imperialism: 16

3. Presenting corrupted samples: 17

4. Schools: 17

The Exigency of Presenting Samples: 18

Islam and the Samples: 19

But who is the sample of today’s women ?  21

Who is the sample of our women?. 22

The Exigency of Discussion about Fatima (peace be upon her): 23

Fatima (peace be upon her) as a Sample: 24

The Memory and Remembrance of Fatima (peace be upon her): 25

The Dimensions of Discussion about Fatima (peace be upon her): 26

The School of Fatima (peace be upon her): 27

The Constructiveness of Her School: 28

Introducing Fatima (peace be upon her): 29

1. Her Descent: 29

2. Her Education: 29

3. Her marriage: 30

Fatima’s Position: 31

1. According to the Holy Quran: 31

2. According to the Traditions: 31

Fatima’s Honor: 33

1. She is Allah’s beloved: 33

2. She is the Prophet’s dear: 33

3. She is Ali’s wife: 34

The Mystery of Fatima’s Grandeur and Eternity: 35

Satisfaction and obedience of Allah: 36

Fatima (peace be upon her) as a measure: 37

Fatima (a.s), the Cause of Continuation of the Prophetic Mission: 38

Fatima (a.s), the Sample of Deconstruction: 39

The variety of Fatima’s roles: 40

1. Fatima (peace be upon her) as a Muslim: 40

2. As a Daughter: 40

3. As a Wife: 40

4. As a Mother: 41

5. As a House Manageress: 41

6. As a Lady of the House: 41

Fatima’s Outlook: 43

1. Her View on the World: 43

2. Her View on Wealth: 43

3. Her View on Happiness: 43

4. Her View on Mankind: 44

5. Her View on Death: 44

Fatima’s Learning: 45

Fatima’s Faith and Worship: 46

Fatima’s Purposefulness: 47

Fatima’s Psychic Mind: 48

1. The Elevation of Fatima’s Soul: 48

2. Fatima’s Loneliness: 48

3. Fatima’s Stout Heart: 49

4. The Speed of Fatima’s Understanding: 49

Fatima’s High Attributes: 50

1. Fatima’s Freedom: 50

2. Fatima’s Bravery: 50

3. Fatima’s Piety: 50

4. Fatima’s Patience and Resistance: 51

5. Fatima’s Forbearance and Self-Possession: 51

6. Fatima’s Politeness: 52

Fatima (a.s) in Relationship with Ali (peace be upon him): 53

Fatima’s Private Life: 54

1. Life Simplicity and Purity: 54

2. Her House: 54

3. Her Ornaments: 54

4. Her Trousseaus: 55

Fatima’s Social Responsibilities: 56

1. She was parallel with people: 56

2. She is in Charge of the Women Leadership: 56

3. She is a Sample for Women: 57

4. She is at the Service of the People of Society: 57

Fatima’s Pains: 58

1. Omma Discrepancy: 58

2. Injustice Settlement: 58

3. People’s Poverty: 59

4. Lack of Confidence: 59

5. Other Pains: 59

Her Policy after Her Father: 60

Fatima’s Seeking for Justice: 61

Fatima’s Jihad and Struggle: 62

Fatima (a.s) and Administering Justice: 63

1. Fadak Issue: 63

2. The Importance of Fadak: 63

3. Right-seeking of Fatima (peace be upon her): 64

4. Fatima’s Defense: 64

5. Fatima’s Sermons: 65

6. The Survey of Fadak Event: 65

Fatima’s Objections: 66

Her Manner of Objection: 67

Fatima’s Future Prediction: 68

Fatima’s State of Being Oppressed: 69

Fatima’s groan: 70

Fatima (a.s), the Islam’s Martyr: 71

The Moments of Her demise: 72

And Now At The Time Of Her Death: 73

Ali (peace be upon him) at the Time of Fatima’s Demise: 74

Ali (peace be upon him) in Fatima’s Burial: 75

Ali (peace be upon him) on the Fatima’s Grave: 76

Fatima’s Fruitful Life: 77

Preface

I was requested to deliver a speech on the honored character of Fatima (peace be upon her). Granting this request would show my impotence to the utmost, because knowing Fatima (peace be upon her) and naturally, introducing her is a demanding task. What could I say about the one, whom no one really has known her save Allah; and indeed, no one has discovered her real character except Prophet Mohammed (a.s) and Imam Ali (peace be upon him).

The limit of my mind and knowledge does not allow me to describe her as she really is. In addition, any debate on the character of Fatima (peace be upon her) needs courage, rhetoric, full knowledge, and above all, thorough conversance with the celestial world, because she is the “Lady of the heavenly wOmmen”. Only he who has got a real understanding of the heaven would characterize her.

Right now, Fatima (peace be upon her) is not physically present among us, but her extensive aspects of her life, thoughts, and policies affect our minds and lives. Who is that does not know a brief of Fatima (peace be upon her)’s life and wishes not to follow her way? She has passed away, but the rich facets of her life get more extensive as time goes by.

Moreover, I consider it a great honor to introduce Fatima (peace be upon her) from the Prophet Mohammed (peace be upon him and his descendants), Imam Ali (peace be upon him), and the Imams’ words, and talk about her various roles, her life and purity, her seeking for administering justice, lending the people a helping hand, and, at last, her martyrdom. Although our speech does not really characterize her, it has the great value to remind us for sOmme hours of Fatima (peace be upon her), Allah’s pure servant and the Prophet’s esteemed daughter.

Dr. Ali Ghaemi

The Translator’s note:

Due to the high importance of the esteemed character of Fatima (peace be upon her) as a real genuine role model for the wOmmen of the world, I deemed it necessary to translate this book and provide the ground for the readers’ better understanding. The book seeks to introduce the invaluable dimensions of Fatima’s character.

To achieve this end, I put a lot of efforts into the work for about three successive months night and day, hoping that it can deliver me on the Day of Resurrection. In addition, I have attempted to give as transparent and as fair translation of the book as possible, yet still it is not devoid of faults, and I am responsible for anything in the translation that is amiss. I should be very glad to hear from the readers using the book who will find mistakes, or who have comments or suggestions of any kind. Please write me atghq142002@yahoo.com .

As the last word, it is clear as day that the creation of any work usually involves the collaborations and efforts of a variety of persons. This work is no exception. To my intimate friend and advisor, Mr. Heshmatullah Zaheri Sarabi, for giving me the idea of translating the book, I express my deep appreciation. Besides, I seize the opportunity to thank Mr. Masud Meshki for his valuable comments on the translation and Mr. Mehdi Hassanzadeh for all his sincere efforts to publish the book.

In addition, I owe my wife,Tooran Khazraie, a debt of gratitude for encouraging and freeing me from many of life’s daily demands, so that I could translate freely. Without their support, this translation simply would not exist.

Mehdi Ghasemi,

April, 2004

A view to our society:

We are living in a strange age and society; an age, having no similarity with the other ones. The values and principles are mostly exposed to doubt and question. There exists an excess of ignorance and sOmmetimes aimlessness.

The samples are various and misleading. The occasions for man’s leading are rare; and, therefore; man in choosing the right (way) from the various ones is irresolute.

Some persons do not yet know to be Eastern or Western, material or spiritual, realist or idealist. Even some of our women do not yet know to be the mothers of their children or the manageresses of offices, responsible for educating their children or responsible for typing the letters.

The theory of democracy and independence is set forth in discussions, but their extends and dimensions are not well known. The borderlines have not been specified, the side-takings are ambiguous, the ways are paved with doubt, and the thoughts are not right and well-studied.

One-sidedness is raging, as if we have just learned to discern one side of the premises and take not the other sides into consideration. Besides, our problem is to consider just today while the life is not irrelevant to yesterday and tomorrow.

The Policies:

Our thinkers follow the pre-thought policies with no shadow of doubt, but it must be questioned that is the way like that there exist plenty of thinkers ?

Moreover, there are cases proving that we pave a way without knowing its result and end. We follow a way, providing us with instantaneous and today wants, but what is beyond it, is of less significance for us, and sometimes, we even hope others to pave the way for us, and then, we take it for granted with no effort and analysis.

We hope to be of one face and nobody conceive us to be a real Jekyll and Hyde. If we claim to be Muslims, we’d better not to blasphemize under the name of Islam; and at last, we should not pass life in indifference when we assume any responsibility. If we lay greetings aside, it must be admitted that our nature is not so well as we think.

Though rejecting oppression, we are oppressed, and though rejecting exploitation, we are exploited. There exist a lot of internal and external cases of irregularity in us, but we have a false feeling of prosperity. Our affairs are all in disorder, but, on the other hand, we pretend order.

There exist a lot of responsibilities over us and our mothers and women’s shoulders, and egligence in their fulfillment will result in both Divine punishment and earthly losses. We suppose all our affairs are achieved successfully with a revolutionary appearance, but this is not the case. We do not deny that a part of the long way has been paved, but other steps and stages have to be taken.

We have naturally been brought up optimistic and superficial, supposing that by making a skeleton, we have built a house and can settle in it- negligent that there is no possibility of living in it at ease until it is not completed.

The main point of discussion:

The discussion is not only about a woman, but a mother as well as a wife. Naturally in such a book, we’d better allocate the main course of our discussion to the character of women and analyze their status more, and if any criticism is posed, it does not mean that such grounds do not exist in men.

According to the model that we have; i.e. Fatima (peace be upon her), and other Islamic models, it must be stated that our women have a long way to go. On the other hand, they have to make great changes in their minds and policies, specify their aims, present a complete program to set themselves free from being a means, and extinguish the burning blaze of passion towards them. Their views and ideologies must be generally reformed towards the worldly life; grand attributes must be emerged and confirmed in them; the elevation of soul must be fortified in them; and they must attain futurology, stout hearts, courage and high opinions. In this case, their insights, functions, and social responsibilities based on the Islamic rules are fairly regarded.

Unfortunately, Some of the women have not attained the above-mentioned factors yet, and if they have, it is insufficient. They have not known their duties well, their ways and methods are not specified, and in general, their situations are not desirable as it should be.

The reasons of these situations:

Before presenting any ways or methods, and obliging the individuals to follow them, it sounds essential to ponder on the reasons, causing these situations:

Firstly, each problem must be resolved in a way that it has emerged.

Secondly, as long as the previous gaps have not bridged, the evils continue penetrating.

Thirdly, awareness of the reasons is the main factor for prevention of the new attacks and penetration of evil.

In studying the reasons, causing disorder in the lives of the women in the society, two groups of reasons should be stated:

The internal reasons:

The internal reasons are the ones that take roots from our society. In other words, we are responsible for their emergence. They are the strokes, coming to us from friends.

A: There are so many internal reasons, for examples:

1. Commonness:

Since fifteen centuries ago, learning has become vital, but unfortunately, more than sixty percent of our society are illiterate, and the statistics about women may exceed by ninety percent!! And how many of the literate are in contact with the ideological and philosophical sources of Islam and have a real understanding of them?! Their knowledge is just to read newspapers, leaflets, notices, and novels. And those in higher ranks mostly think about how to seize the opportunity to make money or pass the time happily. Seize the day and make most of it, for tomorrow is unknown. They have no high opinions and assume no responsibility.

Unfortunately, our literate and learned are mixed with the illiterate or secluded with their own pride, and these factors prevent them from learning, knowing, and teaching. Their speeches and actions are mostly rootless, as they always quote others as saying: “ An authoritative person has said so and so”.

Commonness is spreading in spite the fact that the number of the students are increasing. Our educational system is in a way, that keep us away from the authentic sources and make the roots of ignorance in our hearts stronger. But now who is responsible for this situation? Who gives answer for these ignorance ? And who must respond is a fact that needs to be analyzed separately?

2. Lack of the accurate leadership:

The past negligence of those who have had opportunity, thought, power, and facilities for leadership and have not cared about the nature of the people in the society, especially women, has been the main cause of emerging disorder in the society.

Unfortunately, those who had knowledge assumed no responsibility and perhaps they had assumed responsibility but they did not enjoy authority. As a result, the ignorant people, those conversant not with their own responsibilities and positions, seized the power and reigned over the people.

Misinterpretations and misunderstandings in one side, and ill-naturedness, shortsightedness, and interference in the personal and social affairs in the other side have multiplied this mischief.

We just tried to ban the individuals, but never thought how to fill the gaps, resulting from prohibition and replace creativity. Thus, the society resorted to other programs the losses of which were not less than the prohibited ones.

Women were prevented from working outside, but nobody cared about their unemployment. They then spent their time, thinking about luxury, decoration and how to be more attractive, and sometimes making evil plots. Therefore, the status got worse.

3. Lack of correct propaganda:

What steps have we taken for the sake of our daughters and women’s blessings? What programs have we presented to bridge the gap of their relationship with the society? What methods have we applied to eradicate the plots of others? And at last, what grounds have we prepared for their development and elevation?

Man finds his way under the protection of correct or incorrect propaganda takes his way, changes himself, and therefore, constructs or destroys himself, because the role of inculcation is undeniable.

To be able to continue a fruitful life, defend the values and dignity, and keep them alive, each society or group needs an equipped organization of spirituality and rationality; an organization, showing the real direction, introducing the by-ways and then asking the individuals to move in that logical direction.

In a limit extent, this organization is just a family, and in the broader extent, it is mosque, school or society as well as mass media.

Have the aforementioned organizations made their utmost to achieve their aims? Have they had any special programs to present? Our mass media assumed the responsibilities of our ads, and in that way, there were a lot of damages, betrayal, negligence, and ignorance. The result is if we do not educate the minds, which have not been trained yet, they will do and use their lures to attract them.

4. Lack of presenting sample:

The samples are constructive and attract the individuals to them with their awareness. The samples presented for the men and women of our society have not been clearly specified, and their positions and sides towards the for and against movements have been vague.

Mohammed and Ali, peace be upon them, are two true samples in Islam and the way indicators, and due to their capabilities, they can be considered as the true samples for the whole world. Fatima and her daughter, Zeineb (peace be upon them) can be samples for the whole women communities.

But what is our supposition of these samples? If they ask us to imagine their faces and write about their attributes, what will be our reaction?

Unfortunately, most of us have made no effort to know our samples to value their manners, to take lessons. What we have done is to love them sincerely and emotionally and even sometimes worship them, but their features as well as our duty towards them have not been clearly defined.

It must be considered that Mohammed, Ali, Fatima and Zeineb (Peace be upon them) are not only our spiritual samples but our practical ones in this world. We have to be conversant with their high attributes and what have made their characters so elevated in the first step and then make every endeavor to be their real followers. Besides, we have to clean this idea that we are so small to follow and achieve their attributes. This viewpoint prevents us from act and instead, makes them unapproachable. Therefore, the people resorted to the sublunary samples, easy to follow in this world, and due to this fact, a lot of deviation and misunderstanding emerged, and we sustained a lot of losses.

5- Ill-teachings:

Many of the religious and moral concepts were set forth in a way that caused abuse and miscellany.

The unreal understanding of such concepts, including Dua (prayer), repentance, forgiveness, etc. have brought our beliefs from sublime to ridiculous. The people are of the opinion that they can commit any kind of sin, hoping that they then cleanse themselves of their sins by means of the tears of mourning. They also suppose that any kinds of problem can be resolved by means of Dua and spell, and any kinds of ambition can be achieved just with hope to the Absolute Divine Power.

There is no shadow of doubt that those whose knowledge of the religion and its concepts were insufficient have issued the unreal beliefs. They supposed Allah’s duty is like a technician’s, unaware that He is aware of the smallest amounts of good and bad deeds. As a result, these ill-teachings and shortsighted views have left great damages in our minds and actions, and now to remove them, we need to make every endeavor.

6. The inappropriate pressures:

Most of our today’s problems are due to the fact that the application of pressure even against the unknown matters has not been normal and natural. Our reaction towards the ordinary errors has been as our reaction towards the mortal sins.

We have always prevented our women and daughters from participating in the social activities and in cases, deprived them of their civil rights, and today we see that we had not to. If only we regarded morality in prevention and did not pretend that those activities were illegal and indecent.

We would better replace logic and rationality in lieu of stick; that is a problem in social communities and discussible in jungle.

Our society has paid how much fines and is also paying now! When in a society the mother is beaten in the presence of the children, we must say goodbye to logic and education.

The prevention, lack of logic, and injustice instead of resolving the problems have caused disorder in the society that can be eradicated by the aid of a rational and practical revolution.

II. The external reason:

In this regard, we have to mention the reasons, produced by the betrayal and malice of the enemy.

Islam has always been against the enemy of rationality, because of the efforts taken by the Muslims for years. The enemy apparently knows that if Islam gains victory, there will be no place for their colonization and exploitation. If Muslims find power under the protection of Islamic Ideology, their floodlight will never allow the bats to come close.

Therefore, they have tried to stop Muslims from developing, by means of colonization, exploitation, and spreading different kinds of modes, samples, and schools, impositions, cultural imperialism.

Most of their decisions aimed at families, women, mothers, and daughters, and how well they planned it. They know that if the wOmmen pass their responsibilities into oblivion, there remains a generation with an alive outward but dead inward with no aim, misled and deserving any kinds of exploitation.

There exist many policies employed by them, for examples:

1. The contamination of the environment:

Whenever the school programs are sponsored by the enemy, it is apparent what kind of program is planned, and whenever the life artery is usurped by the enemy, he knows when and how to cut it.

When came to program for our schools must be seen that who decided to have schools in our country? Where did its system come from? Who were employed and started to work as experts and advisors? Who supported them? And at last, who kept quiet and adapted those programs? It was the enemy who started contaminating the Islamic societies. Even in Egypt, Dunlop, who was a graduate of Theology College in Oxford, programmed for it. In Syria and Lebanon, the French and Americans….

It was a planned exploitation program as we have seen its effects in our country and other countries now after two international wars, and now we are witnessing its termination.

In order to achieve its purpose, the enemy exported everything to our country such as: fashion, dance, opium, heroine, films, fornication, obscene books, and magazines… and then took radio, TV, newspapers, magazines, posters, or in one word, our mass media under its control and programmed to contaminate the grounds by building youth palace, co-swimming pools, café, etc. And what was our reaction against this destructive flood? We did not have enough power to shut the gates and instead, present constructive samples, and this is the disastrous consequence of our actions. Is it, then, feasible to eradicate all the aspects of cultural imperialism in one or two days?

2. Cultural Imperialism:

The enemy has imposed his contaminated culture to us through trickery, betrayal, and sometimes books, magazines, tourists and applied all its pressures directly and indirectly. It was their purpose to deconstruct and invalidate the values, to weaken the resistance, and break down the traditional constructions. It was their purpose to make a two and even multi-dimensional generation; a generation, Muslim in appearance but non-religious in practice, with a Christian shape but Sufis views and generally, null and void automation, speaking nonsense.

3. Presenting corrupted samples:

We have not managed to present tangible and attractive samples. Our samples were all intangible and celestial, and their attainment needed tears and sigh, groan and grief, hardship and affliction, suffering and deprivation. But on the contrary, the enemy presented the samples, which seemed attractive and interesting and tangible…. Their samples were so accessible that we need not searching for them. They were presented in our houses, in our radio and TV, and in our books. Soon, their colors worked and built our characters so that they were replaced and attracted all hearts and souls to themselves.

4. Schools:

The philosophical schools, the diversity of which is the criterion of our age, have added fuel to the fire of irregularity and unrestraint. These schools spread different kinds of seeds, and each of them soon rooted in our minds and as a result, changed our beliefs and customs.

Some of them provided the ground for our absurdity and nihilism; some others called on us to pleasures; and some another negated all sanctities and disrespected whatever considered as moral and religious values. And now, we are confronted with doubts, irresolution, and in some cases, depression.

Our mass media also amplified those schools ideologies instead of our own Ideology as if we really had not enjoyed any ideology, and we were in want of it. They acted to advance those schools thoughts into notice, and to achieve this end, they acclaimed them with great intensity and then called on us to adhere to them.

While studying these philosophical schools, we granted some of their aspects with no investigation. The unknown thoughts filled our minds as a result of repetition and inculcation as if they were a part of our Ideology, and in cases, they were given preference over our thoughts.

To advance these schools into notice, to propagate their thoughts, and to acclaim them caused the emergence of three groups of people among us: the deviated women, the aimless women, and the abnormal women with complex.

There exist no difference between them and the western women, but they can be clearly identified in their deeds or when presenting ideas. Those who are Muslims in word but imitate the nonbelievers in act are indeed deviated; those who are captured in the hand of their passion and have no intention are aimless; and at last, those are about to make up for the past deficiencies all costs and with no regard to their own honor are the men of complex.

The Exigency of Presenting Samples:

The presentation of samples is vital both for the adolescents and the adults. The young generation are affected by the adults, and the adults leave impression on the children, and naturally, every one of us takes effect from the one we love.

The language of samples sound clearer and livelier than the language of books and writings. I am to say that what is seen leaves more effect on us than what is heard.

Though seeing, we even feel the facts, as our heart looks for what our eyes have perceived.

The Divine religions have presented samples before they take action. The instructors also endeavor to present their syllabus and educational systems through examples.

The samples are effective in the society construction or deconstruction, due to the fact that human beings are by nature the hero-worshippers. All of us try to discover our ideals in the other persons or objects, and then admire and show resemblance to them.

Our practical experience in both our personal and social life is a living proof to this claim. Study the behavior of your child; to whom does his acts resemble, and whose behavior is embodied in his manner? This is more or less case in the adults, too. In other words, anyone take steps to adopt a hero who embodies higher qualities.

Islam and the Samples:

As a developed school on the way of advancing its purposes and establishing the construction backgrounds, knowing that presenting samples makes the way smoother earlier, Islam tries to present samples. The holy Quran states in this regard as saying,

«و لقد كان لكم في رسول الله أسوة حسنة»

“And that we appointed ‘Mohammed’, the Messenger of Allah as a good model for you.”

Therefore, people have to follow the Messenger of Allah in their life affairs and circumstances. Also, in another verse, it states,“We appointed you as a moderate nation to be a sample for other peoples, and the Messenger to be your model”.

In the Islamic traditions, it is recommended to invite the people to truth through presenting true samples and practices and not only through the word of mouth. Our religious leaders have been the incarnation of Islam and Quranic concepts. When Ayesheh, the Prophet’s wife, was asked what were the Prophet’s morals like? she answered, “ Quranic morals”.

Our infallibles are like the scales and measure for us according to their own interpretation. When one infallible was asked, “What does the holy Quran mean by the word scale”? “We are meant” he answered. “We are the scales in the next world, and the peoples’ deeds are measured by our deeds”.

Islam has granted special values for the sample, believing that the basic movement towards the goal should be based on the sample. According to Imam Ali (peace be upon him), Muslims must endeavor to be like the accurate samples or in their samples’ footsteps. The samples must cause creating religious motivation, sensation and affection, attract and lead us, and therefore, prepare the ground for bearing a resemblance to the samples.

In spite of the fact that there exist no practical samples in man-made schools, and they are forced to think idealistically, fortunately, in the real Islamic school, that is, Shiism, there exist a lot of samples. If in following a school or philosophy, one is misled, he should not be reproached, because there is not any practical samples in the out world for him, and the leader of that school may even contradict and act against what the school says. But if a Muslim or a Shia is misled, he should be reprimanded. Due to the fact that his samples are tangible in the external world and their manners and behaviors are imitative.

In our school, we have some samples such as Mohammed and Ali (peace be upon him), Fatima (peace be upon her) and Zeineb (peace be upon her ), Hasan (a.s), and Hossein (a.s) as well as other infallible Imams. Their children are considered as samples for our children, their daughters the samples for our daughters, and their sons and youth for our sons and youth. Even their disciples are deserved to be our leaders and teach us the lessons of life and honor. Isn’t Omme Aiman a woman of character? Isn’t Fezzah deserving of being the sample? Aren’t Salman, Abuzar, Meitham, Hojr ibn Adi, etc, samples?

Hossein ibn Ali (peace be upon him) is our Imam, but his house alone can be a sample for us. Fatima (peace be upon her)’s family was only a family but can be considered as a sample for all families, willing to lead the human life to gain high esteem.

The existence of samples makes our duties heavier. If a western woman is misled, her excuse is sOmmehow justifiable, but if a Muslim and Shia woman is misled, what excuse does she have to present before Allah? She surely will be asked that why she did not follow Fatima’s lifestyle and behavior? Why she did not ask Zeineb, Imam Ali’s daughter, the mystery of honor? Why she did not take the lesson of life from Khadijeh and Fezzah?

But who is the sample of today’s women ?

The answer of this question is clear and that is: see their situation and ask about their mood. See what they say, what they do and what they act? To whom their speech and action resemble? Do they act as Zeineb or as others? Are their lifestyles like that of Fatima (peace be upon her) or another persons?

There exist some people, following western samples. Their thoughts, way of life, and luxury adoration take root from the developed and illuminated women in appearance but western in thought. That half naked lady, fond of luxury and pleasure, cannot have any sample except a western one and even dancers and singers. The one always thinking about color and change, luxury and ornament, royal life and pleasure has assumed the actresses and aristocrat as the samples, although she seems Islamic in clothes and appearance.

Who is the sample of our women?

It is evident she, who is a Muslim and has adopted the Islamic Ideology, cannot choose one as a mental leader except Fatima (peace be upon her) and Zeineb. She would imitate Fezzah and Asma as well as somayeh and Omme Salameh. There is no doubt that some persons introduce themselves as the real followers of Fatima (peace be upon her), but simulation cannot change the truth. Simulation is one thing, and acceptance of the facts seriously something else. By adopting the life of Fatima (peace be upon her) as sample, a Muslim woman tries to make her thought as Fatima (peace be upon her), her morals as Zeineb, her views as Fezzah, and at last, her speech according to Allah’s will. And this is achieved under the protection of man’s want, practice and faith.

Chapter 18: Al-Adhra

This is one of the names given to Fatima. This name declares that she was always a virgin, in the meaning that she was chaste.

Many traditions have already been mentioned, which attest the fact that she was conceived of heavenly food, and that Fatima was a human “huri” (female of paradise). There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Qur’an states:

"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36)

This clarifies that “huri”(s) are always virgins. Majma al-Bayan explains this verse as follows: "[What is meant by virgin pure is] that whenever their husbands come near them [have sexual intercourse with them], they find them virgins."

Imam Sadiq (as) was asked: "How can a ‘huri’ always be a virgin (no matter how many times her husband comes near her?"

The Imam (as) answered: "Because ‘huri’(s) is created from pure goodness where no blight can alter them, nor, does decrepitude inflict them... menstruation does not pollute them..."

Fatima's Youth

Lady Fatima az-Zahra (sa) opened her eyes to the world to enjoy prophetic fatherly love, and to suckle Lady Khadija's (as) milk, which was mixed with excellent morals, and perfection.

Growing in the house of revelation, gave her the chance to achieve the highest degree of perfection and excellence. The Prophet (S) taught her divine knowledge, and endowed her with special intelligence, so that she realized the true meaning of faith, piety, and the reality of Islam.

The virtuous upbringing of Fatima az-Zahra (sa) by Allah's Messenger coupled with her capability to perceive divine facts and her spiritual brilliance, and preparedness to ascend to the highest levels of perfection.

Parallel to this, was Allah's (SwT) will that Fatima az-Zahra (sa) should face many sorrows, and live in anguish from the very beginning of her life. She opened her eyes to see her father being fought by his relatives, and strangers, and treated with hostility by the infidels and polytheists. For instance, Fatima might have entered the Sacred Mosque, and seen her father was reading Qur’an in the private chamber of Ismael (around Kaaba), while polytheists were harming him and waging a psychological war against him. One day, Fatima az-Zahra (sa) saw the infidels pour camel placenta on her father while he was prostrating to Allah; so she cleaned his back and while bitterly crying, cursed the unbelievers, and supplicated to Allah to punish them. But, the infidels were sarcastic, in the same respect as any lowly people, and rubble would be.

Ibn Abbas reported that the Quraishians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Prophet Muhammad (S), they would all participate in killing him; upon hearing this, Fatima (sa) went crying to her father, and informed him of their conspiracy.

The crisis became more intense when the Messenger of Allah was forcefully confined to Abu Talib's trail (valley) along with his family, and all the members of Abu Talib's family. They lived in an atmosphere overtaken by fear, and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them; this treaty allowed no one to sell, or, buy anything from them, including food supplies.

Therefore, the cries of starving children reached the ears of all Meccan inhabitants. The people of Mecca were divided into two groups: One who was enjoying the misfortunes of the Bani Hashim, and the other was deeply affected with their misery.

This situation continued for more than three years. Fatima az-Zahra (sa) was one of those who suffered from this siege, which resulted in awakening the spirit of struggle, honesty and endurance in her; it was as if she was spending a period of training, and exercise, preparing for the near future.

Nevertheless, their ordeal was made easier when Fatima az-Zahra (sa) saw the courageous hero, Abu Talib, aided by Hamza keeping steadfast, and helping her father in every way against the infidels' aggression. Abu Talib declared his adherence to Islam through uttering poetry. Once, the Quraishan heads objected to Abu Talib's support of the Prophet; they said to him: "We will give you a handsome, generous, and courageous Quraishan youth (Amarh Ibn al-Walid) to become your son, if you give us your nephew -Muhammad - who disunites us and humiliates our idols, so that we may kill him!"

Abu Talib said: "This is an unfair offer! Do you mean to give me your son, so I can feed him for you and I give you my nephew to kill? (If this is your way of dealing) then each one of you should give me his son to kill if you want me to give you Muhammad to kill."

Abu Talib's honourable stands in protecting the Prophet were numerous. Had it not been for his faith and strong adherence to Islam, he would not have been steadfast in defending the Messenger and his divine faith. Contrary to Abu Talib, another uncle of the Prophet (S), Abu Lahab-fought fiercely and opposed the Prophet. His shameful conduct was recorded in various history books, and in the Holy Qur’an.

Lady Khadija's (as) Death

Fatima's life was passing by with years full of sorrow, and infliction. When she reached her seventh, or, eighth year, another tragedy clouded her life. The death of Fatima’s (sa) mother, Lady Khadija (as), brought sadness, and grief to her heart; for Lady Khadija (as) was an affectionate mother, who had predicted the tough life her darling daughter would live.

During Lady Khadija's (as) last days, she was confined to bed. One day the Prophet of Allah (S) said to her:

"What you are encountering, is because of us Lady Khadija (as); when you meet your peers send my Salam to them!"

Lady Khadija (as) questioned: "Who are they; O Prophet of Allah?"

He answered: "Maryam Bint Imran, Kalthum (Musa's sister), and Assia-Pharaoh's wife."

She then said: "May you live in harmony and have sons, O Prophet of Allah."

The Messenger of Allah used to say: "I was commanded to give Khadija the good news of a dwelling in Paradise made of brocade where there is neither clamoring nor strain."1

Ibn Al-Athir said that the brocade mentioned in this tradition, is palace-like hallow pearls.

Lady Khadija (as) was once crying in the presence of Asma Bint Umais, who said to her:

"Why are you crying while you are the Mistress of all women, and the Prophet's wife, who will enter Paradise as he has said?"

Khadija replied: "l am not crying (for fear of death), rather, I am crying because every woman needs a close friend on her wedding night to tell her secrets to and help her in certain issues; Fatima is still very young, and I am afraid that she will be alone on her wedding night!"

Asma said: "O my mistress, I vow to you, by Allah, that if I am alive then, I will take your place..."

Lady Khadija (as) died at the age of sixty-three (according to some historians). Her death brought deep sorrow to the Holy Prophet (S), especially since it was followed by the death of Abu Talib, the Prophet's uncle, who died several days (or months) after that. Hence, the year in which the deaths of Lady Khadija (A,S), and Abu Talib occurred, was called "the year of sorrow" by the Prophet (S).

Lady Khadija's (as) death was a disaster for the Prophet; not only because she was his wife, but because she was the first one to console him in his Prophethood. Lady Khadija (as) supported her husband with abundant shares of her property for the sake of Islam. She held a unique calibre in Mecca, and between all Arab women.

When Lady Khadija (as) was buried at Houjoun, the Messenger of Allah stepped down into her grave to bless it. Meanwhile, Fatima az-Zahra (sa) kept close to her father, and asked him:

"Messenger of Allah, where is my Mother?"

The Prophet (S) avoided Fatima’s (sa) question, so she looked around for someone to ask where her Mother was! At that point, Gabriel descended, and revealed the following to the Prophet "Your Lord commands you to inform Fatima that He sends His blessings upon her and says: Your Mother is in a house of brocade, its corners are made of gold, and its poles are of rubies. It is located between Assia's (Pharaoh's wife) and Maryam Bint Imran's houses."

Fatima az-Zahra (sa) then said: "Surely Allah is As-Salam, and peace is from Him and to Him."

Another mournful event that inflicted the Prophet (S) was his uncle's death; Abu Talib had adopted Prophet Muhammad (S) when he was eight years old. Upon the death of his [Prophet Muhammad (S)] father, Abu Talib was the Prophet 's guardian until he reached Fifty three years of age.

Abu Talib's crucial services and support for Islam, and the Prophet never ceased throughout those years. Had it not been for Abu Talib possibly Islam could not have passed the stage of its prime days of propagation.

These two tragic events had a great effect on the messenger's life; the death of Abu Talib caused the Prophet (S) to immigrate to Medina, for he had lost the strongest supporter and advocate of the religion from among his uncles.

Fatima's Immigration

Upon being inflicted with the deaths of Lady Khadija and Abu Talib, the Prophet decided to migrate to Medina. He ordered ‘Ali to lay in his bed during the night that later came to be known as “the night of stay”. During that night, about forty (40), or, fourteen (14) polytheist men sieged the Prophet's house, and were determined to attack and kill him. But, the Prophet had escaped to a nearby cave, and Fatima az-Zahra stayed at home expecting the enemies’ assault at any given minute. She listened to their infidel and atheistic slogans against her father. Only Allah knows how scared and disturbed she was that long night, for she knew the infidels' cruelty and mercilessness.

At dawn, the infidels attacked the house while leveling their swords as if they were ferocious beasts, or, savage dogs. They proceeded to the Prophet's bed intending to kill him, but were surprised to find ‘Ali (as) laying in it wearing the Prophet's clothes. They departed from the house feeling defeated and harbouring resentment, fury, and fire against the Prophet (S), and ‘Ali (as).

Those hours were most aggravating, frightening, and anxious for Fatima az-Zahra (sa). Soon, relief entered her life; Imam ‘Ali (as) took her, and his mother, and Fatima Bint Zubair Ibn Abdul-Muttalib out towards Medina. When the infidels learned this, they intercepted them in an attempt to prevent their migration out of Mecca. Had it not been for the Mercy and Protection of Allah, and the heroism and courage of Imam ‘Ali (as), a catastrophe would have taken place. The infidels were driven back by Imam ‘Ali (as), who continued the journey towards Medina.

Upon arriving in Medina, the Prophet met them and took Fatima to his home, which was originally Abu Ayoub Ansari's. Thus, Fatima became the guest of Abu Ayoub's mother.

Fatima lived with the Prophet in Medina after suffering typhoons of painful incidents, such as the death of her mother, her immigration and the continuous agitations against her. Fatima’s (sa) miseries did not stop here; rather her immigration was the beginning of an era of uninterrupted sorrows.

One year after the Prophet's migration to Medina, the infidels mobilized their men and headed towards the Muslim's stronghold, intending to destroy the new faith; but Gabriel informed the Prophet of their conspiracy, who in turn ordered the immigrants and Medinites to leave the city, and meet the infidels in a place located on the way to Mecca called Badr.

Although the infidels outnumbered the Muslims three to one, the Prophet (S), and his followers defeated them, and returned to Medina triumphant and victorious.

Fatima at Uhud

One year and one month after the battle of Badr, the battle of Uhud took place. In this battle, seventy of the Prophet's most prominent companions were martyred among them being Hamza, the Prophet's uncle and the most notable hero.

In this battle, the Prophet was injured by two rocks on his forehead and mouth. As a result of his injury, the Prophet lost some teeth and blood clotted on his beard as if it was henna. At that moment, Satan shouted in such a manner that all Muslims heard him; he said: "Muhammad has been killed." This created disarray among the Muslims, and many men, save the true faithful, fled the battlefield. Confusion also overtook the Muslim families residing in Medina.

Safiah Bint Abdul Muttalib, the Prophet's aunt, accompanied Fatima az-Zahra to Uhud.

When Fatima az-Zahra (sa) heard of her father's injuries, she started crying and the Hashimite women rushed to help her.

Fatima’s (sa) arrival at the scene of the battle, coincided with the Prophet's inspection of his soldiers, to find out how many had been martyred and wounded. When he reached Hamza, he found him in an indescribable situation; the infidels had badly mutilated his body; they had cut off his fingers, hands, legs, nose, ears, and ruptured his abdomen to get his liver out. They had also cut off his sexual organ and left him in that horrible position.

The scene of Hamza's defaced body brought sadness and pain to the Prophet's heart. The infidel had not abandoned any ugly method of mutilation, which they did not commit against the strong and steadfast supporter of Allah's Apostle, (Peace be upon him and Ahlul-Bayt). While the Prophet was deeply saddened by this infliction, his Aunt and Fatima az-Zahra (sa) were rushing towards the scene. As Soon as he noticed them, he covered Hamza's body with one of his garments. Safia and Fatima az-Zahra (sa) arrived and began crying, and condemning the infidels for their crimes. They noticed that the Prophet's (as) forehead was badly cut, and that blood had become clotted on his face and beard; thus, Fatima az-Zahra (sa) started cleaning his face and said:

"Allah's punishment will be severe on him who caused the Messenger's face to bleed."

‘Ali (as) poured water on the Prophet's face, but this did not stop the bleeding, so Fatima burnt some rope and put its ashes on the cut, which stopped the bleeding. Fatima az-Zahra (sa) spent these moments in sadness, and great anxiety. She was a faithful, and devoted daughter to her father.

When ‘Ali (as) returned to Medina, he gave his sword to Fatima and said:

"Take this sword Fatima; it surely proved itself to be most reliable today."

The Prophet (S) added:

"Take it Fatima, for surely your husband has fully performed his duty; Allah killed the heroes of the Arabs through his hands."

Fatima's help to her father does not mean that she worked as a nurse on the battlefield, despite the claim of some writers who consider this story as proof that Fatima was a battlefield nurse!!

Fatima's Problem's at Home

One of the problems, which disturbed Fatima az-Zahra (sa), was that some of her father's wives were envious and jealous of her. Certain wives of the Prophet (S) developed inferiority complex against Fatima az-Zahra (sa), because of the special treatment the Prophet bestowed upon her (Fatima az-Zahra (sa), and the great love and kindness that he favored her with.

Al-Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (as) said:

"The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying:

`By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'

The Prophet (S) heard Aisha's shouting. When Fatima az-Zahra (sa) saw him, she began to cry; the Prophet (S) then said:

`What makes you cry, O daughter of Muhammad?'

Fatima said: 'Aisha degraded my mother, and this has caused me to cry.'

The Messenger of Allah (S) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted, and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al-Tahir (Abdullah) who was purified, A1-Qasim, Ruqayya, Um Kulthum, and Zainab; but Allah has created you with a sterile womb so you do not give birth to any children."

Many other unappreciated utterances were made by Aisha against Fatima az-Zahra (sa); which reflects the deep inborn deviation from which Aisha suffered, was not observed in any other of the Prophet's (as) wives.

This narration clearly states that Lady Khadija's (as) daughters were all the Prophet's direct daughters and not step-daughters. There are also many other proofs, which pertain to this fact; but we will deal with them in another book, for this is not the place for such a study.

On The Way to Marriage

When Fatima az-Zahra reached nine years of age, she was a full-grown woman who enjoyed intellectual maturity, and integrity of conduct. Allah (SwT) gifted her with a brilliant mentality and cleverness, together with beauty, grace and elegance. Her talents were many and her inherited and acquired noble traits excel those of any female, or, male.

Fatima's religious feelings and literary knowledge were unlimited. You will come to know that she was the most knowledgeable and most honourable woman in the world. In fact, history has not witnessed any other woman who achieved such a high level of education, knowledge, and social graces that Fatima reached; regardless of the fact that she did not graduate from any educational establishment save the school of Revelation and Prophethood.

In light of this, it is not strange that prominent companions of the Prophet asked to marry her, but he (as) rejected them by saying:

"Her affair is left to her Lord; whenever He wills, she will marry."

Shu'aib Ibn Saab al-Misri said the following in Ar-Rawd al-Faeq:

"When the sun of her beauty shined in the heavens of Messengership and became full on the horizon of exaltation of the moon of her perfection, the dawns of thoughts reached towards her and the sights of the chosen longed to observe her beauty; so the masters of the Muhajerin and Ansar asked to may her, but the one who was bestowed with Allah's satisfaction (the Prophet (S) rejected them, and said: `I am waiting for Allah's ordinance in her regard."'

Abu Bakr and Umar were among those who asked to marry Fatima, but the Prophet (S) rejected them too, and said that she was still too young for marriage. AbdurRahman Ibn Awf also asked for her hand, but the Prophet (S) ignored him.

‘Ali Ibn Muragi reported in his book Kanz al-Umal v.2 p.99, that Anas Ibn Malik said:

Abu Bakr came to see the Prophet (S). After sitting down he said:

“O Messenger of Allah, you surely know of my devotion and long standing service to Islam...”

The Prophet then said: `What is it that you want?'

Abu Bakr then said: `I want you to give me Fatima in marriage.'

When the Prophet heard this, he did not say anything, so Abu Bakr returned to Umar and said:

`I have ruined myself and others!!'

Umar said: `What happened?'

Abu Bakr replied: `I asked for Fatima's hand from the Prophet, but he ignored me.'

Umar said: `You stay here, and I will go ask the Prophet for the same thing that you asked him for.'

Umar went to the Prophet and after sitting down started saying:

`O Messenger of Allah, you surely know of my devotion and long standing service to Islam...'

The Prophet (S) then said: `What is it that you want?'

Umar replied: `I want you to give me Fatima in marriage.'

But the Prophet (S) ignored him too.

Umar returned to Abu Bakr and said: `He is waiting for Allah's command in her regard."'

Al-Haithami also reported in his book Majma Az-Zawa'ed that Abu Bakr and Umar sent their daughters to the Prophet (S) in order to ask him to give Fatima az-Zahra (sa) in marriage to them; but when the daughters mentioned why they had come, the Prophet (S) said:

"No! Not until Allah's command in her regard is revealed".

Perhaps the Messenger avoided telling Abu Bakr, and Umar openly that he is keeping Fatima az-Zahra (sa) for the qualified man, because he did not want to declare to them that they were unqualified to marry her, and that his daughter was above their level. The Prophet also wanted everything to occur in its natural order.

Imam ‘Ali (as) was staying in the house of Saad Ibn Ma'adh (according to one historical finding) since he had migrated to Medina. One day, while Imam ‘Ali (as) was in one of the gardens of Medina, Saad came to him and said:

"What prevents you from asking to marry Fatima from your cousin?"

It has also been mentioned in Kanz al-Umal that Umar came to ‘Ali (as) (may Allah be pleased with him) and said:

"What prevents you from (marrying) Fatima?"

Imam ‘Ali (as) replied: "I fear that he (the Prophet) will not give her to me in marriage!"

Umar said: "If he does not give her to you in marriage, then who will she marry? Besides, you are the nearest of Allah's creatures to him ...."

Actually, ‘Ali (as) had never mentioned his desire to marry Fatima for two reasons; first his shyness to do so in front of the Prophet (S), and secondly, because of his very difficult economic condition. Imam ‘Ali (as) owned nothing of the material belongings of this world, not even a house, or, a peace of land!! So, how could he get married? And, where would he live with his wife? Besides, Fatima az-Zahra (sa) is not the type of woman who can be neglected, or, looked down upon!!

Nevertheless, the purpose of marriage in Islam is to establish a family. The question of sexual entertainment is not the main goal, rather it is a matter included, and taken care of by marriage. In addition, Islam came to break the chains, and the blind adoption of concepts which deprived many people from marriage by making it difficult for them to acquire partners; thus, preventing them from a basic and natural necessity needed for the survival of mankind. Therefore, thanks to Islam-marriage became an easy affair. Tribalism and race consciousness were eradicated by the new religion. The Prophet (S), who was still going through the stage of building Islam, wanted to set an example through his words and deeds in this field; for he is the exemplar and model for the people. So he fought ignorant and infidel customs through his works and actions.

Imam ‘Ali (as) finally approached the Prophet (S), and asked for Fatima's hand in marriage. The Last Messenger, who has absolute guardianship over all Muslim men and women, including his daughter, would not announce his agreement to the marriage without Fatima’s (sa) consent. By this action, he (as) made it clear that it is absolutely incumbent to obtain the daughter's consent for marriage, because she is the one who is to live with the man and share his life. Indeed, giving a girl in marriage to someone without her prior approval, or, permission is a clear violation of her honour, degradation of her personality, disruption of her soul, and a practical declaration to her that she is like an animal who can be sold, or, given as a gift to anyone without the right to state her opinion.

The Prophet (S) in reply to ‘Ali (as) said:

"Ah, many men have asked before you and she has rejected them-her resentment to marry them was clear on her face. Yet, wait until I bring you the answer."

The Prophet (S) left ‘Ali waiting for the answer. The Prophet informed his daughter that ‘Ali (as) wished to marry her. Fatima az-Zahra (sa) did not need to ask about ‘Ali's (as) occupation, manners, age and other traits; because she knew all about his talents, excellent traits and long standing service to Islam. It is for this reason that the Prophet only said to her:

"Fatima, you know ‘Ali Ibn Abu Talib's relationship to us, his devotion and faithfulness to Islam. I asked Allah to give you in marriage to the best of His creatures, and the most beloved to Him; and he (‘Ali) has declared his wish to marry you; what do you say?"

Fatima az-Zahra did not reply, nor did she show a sign of rejection, or, resentment, so he (as) stood up, and said:

"Allah is the Greatest! Her silence is her approval."

The Prophet (S) considered Fatima’s (sa) silence as her consent, and approval of the marriage; because a shy, virgin girl is not expected to declare her agreement openly. Yes, disagreement and rejection of marriage can be openly expressed by her. But, shyness prevents a girl from declaring her wish to marry a man, but it does not stop her from rejecting it.

The Prophet (S) went back to the waiting ‘Ali (as), and informed him of Fatima’s (sa) approval of the marriage. He also inquired about the extent of his preparedness to fulfil the requirements needed for the wedding, because legally and traditionally there has to be a dowry. Especially in light of the fact that this marriage would be remembered and be of great influence to the future generations. Thus, it was important to observe every element and event, which would play a part of this marriage, within the limits of simplicity and modesty.

The Prophet (S) said to ‘Ali (as):

"Do you possess anything (which you can pay for the dowry) to marry Fatima?'

Imam ‘Ali (as) answered:

"May my parents be your sacrifice By Allah, there is not a thing of my affairs hidden from you; I own my sword, shield and the camel which 1 use for irrigation"

Indeed, this was everything that ‘Ali (as) possessed in this world when he was about to get married!!

The Last Messenger (as) openheartedly listened to ‘Ali (as) and said:

"‘Ali you cannot do without your sword, for you have to struggle with it and defend yourself against the enemies of Allah. As for your camel you need it to irrigate palm trees and support your family, and you need it as a means of travel. But, I accept the shield as a dowry from you; thus, sell it and bring me the money."

‘Ali (as) had won this shield from the booty of the battle of Badr. It was given to him by the Last Messenger, who named it Al-Hademah; because it destroyed all the swords, which stuck it.

The Commander of the Faithful (as) sold the shield for 480, or, 500 dirhams, and brought the money to the Prophet (S). They both agreed that this money would be the dowry of the most honourable girl, and most exalted female of the universe. Yes, Fatima was “the Mistress of the women of the world”, and the daughter of “the Master of Prophets and Messengers”, who was the best of Allah's creatures.

Yet, he gave his daughter in marriage in return for such a modest dowry in order to teach other Muslim girls not to refrain from marriage because of modest dowries. There are many other lessons, which we can learn from Fatima’s (sa) marriage, but this is not the place to mention them.

Despite Fatima's modest marriage on Earth, Allah, the Exalted, bestowed her with an honourable gift. He (Glory be to Him) gave her in marriage to ‘Ali Ibn Abu Talib, before the Messenger himself did so. This is not abnormal, for Allah had given women who are much lower than Fatima in marriage to the Prophet (S), for example, He gave Zainab Bint Jahsh to the Prophet (S) in marriage as it is stated in the Holy Qur’an.

"Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee." (33: 50)

Therefore, was it not possible for Fatima’s (sa) wedding to have been celebrated in the exalted heavens, and attended by the nearest angels to Allah, the Exalted, as Prophetic traditions state? Indeed, this is what happened in tribute to Fatima az-Zahra (sa), her Father, her husband, and her future children who are the authorities of Allah on His creatures.

The celebration took place in the fourth Heaven near Al-Bait al-Ma'mour (the constantly attended house of Allah). It was a unique event the like of which the universe had never encountered before. Angels from all the Heavens gathered in the fourth Heaven, and erected the Minbar of Honor, which is made of light. Then Allah, The Almighty, revealed to one of His angels, Rahil, to ascend the Minber and praise and glorify His names as He deserves. Rahil, who was the most eloquent of all angels, did what his Lord revealed to him and said:

"Praise be to Allah, since creation of the first (creatures); He who is ever-lasting (even) after the cessation of all beings; We praise Him for making us spiritual angels, who are submitting to His Godship, and for making us grateful to Him for His benevolence on us.

He safeguarded us from craving for lusts; and made our only pleasure and enjoyment to glorify and exalt Him.

He Who extended His Mercy (upon everything); and bestowed His benevolence (upon everyone). Exalted is His Name from the polytheism of polytheists of the dwellers of Earth, And Elevated by His Creatures from the fabrications of the atheists. Allah, The Omnipotent King, chose the one who was bestowed with special Divine Honor, and the worshipper of His Greatness, for His worshipper, the Mistress of women and the daughter of the best of prophets, the Master of all messengers and the Imam of the pious; so He brought into relations the Prophet with a man from his kin. One who is his believing companion, and was prompt in answering his call -’Ali the devout, with Fatima the splendid and the daughter of the Messenger. "

Then Gabriel added the following words, which were from Allah, the Exalted:

"Praise is Mygarment Greatness is My Magnificence

All the creatures are My slaves men, and women. I give Fatima, My Worshipper in marriage to ‘Ali My chosen worshipper. So, bear witness, O My angels."2

This narration was also reported by a group of Sunni scholars, among them are:

1. AbdurRahman As-Safawi in Nuzhat al-Majalis v.2, p.223, reported that Jabir Ibn Abdullah (may Allah be pleased with him) said:

"Umm Ayman came to the Prophet crying; the Prophet asked her why she was crying?

She replied:

"A man from the Ansar just informed me that his daughter has just been married, and that sprinkled sweets and almonds on her. Thus, this reminded me that when Fatima married ‘Ali, you did not sprinkle anything on her."

There-upon the Prophet (S) said:

"By Allah Who sent me with honor, and gifted me with the Messengership; when Allah gave Fatima to ‘Ali in marriage, He ordered the nearest angels to surround the Throne-including Gabriel, Michael and Israfil. He also commanded birds to sing, and ordered the tree of Tuba to sprinkle them with fresh pearls, white gems, green chrysolites, and red rubies."

According to another tradition, he said:

"The marriage took place near the Lotus tree in the seventh Heaven, on the night of Ascension. (On that occasion) Allah revealed to the tree: `Sprinkle all that you bear on them.' So, it sprinkled them with gems, jewelry and corals."

2. Al-Hafiz Abu Nu'aym reported in Hilyat al-awliya v.5, p.59, that Abdullah Ibn Masoud said:

"...then Allah commanded the Tree of Paradise to bear gems and jewelry; He then ordered it to sprinkle them over the angels. So, whoever received more than the others on that day, will be proud of it until the Day of Resurrection."

3. This narration was mentioned by: Kharazmi in Maqtal al-Husayn, Asqalani in Lisan al-Mizan and Tahdhib al-Tahdhib, and Qandouzi in Yanabi' al-Mawaddah.

4. It has been reported in Nuzhat al-Majalis that Anas Ibn Malik said:

"The Prophet (S) was in the mosque when he said to ‘Ali (as):

`Here is Gabriel informing me that Allah gave Fatima to you in marriage, and made forty thousand angels testify to her marriage. He also revealed to the Tree of Tuba to sprinkle them with gems, rubies, jewelry and embellishments. When it had done this, the Huris rushed to collect these gems, rubies, jewelry, and embellishments to exchange them for gifts until the Day of Resurrection. " (Suyuti reported this narration in Tahdheer Al-Khawas.)

The Messenger (as) performed the engagement proceedings in the mosque while he was on the Minbar, in the presence of the Muslims, so as to enact the practice of announcing and assigning witnesses to engagement proceedings; and specified the amount of dowry, so that the Muslims could follow his practice in requesting modest dowries for marriages. He said:

"Avoid exaggeration in the (amounts of) dowries, because this causes enmity (between you)."

The Prophet (S) also assigned the desirable practice of limiting dowry to five hundred dirhams. He (as), and the Holy Imams of Ahlul-Bayt never exceeded this amount of dowry in their marriages.

When ‘Ali had sold his sword, he brought the money to the Prophet; who divided it into thirds: one-third was for household necessities, one-third was for perfumes and embellishments for the wedding, and the remaining one-third he gave to Umm Salamah, who was to give it back to ‘Ali to assist him in paying for food for the guests attending the ceremony.

Naturally, ‘Ali's (as) marriage to Fatima Zahra (sa) raised envy and enmity in the hearts of some men; especially those who were rejected by Fatima az-Zahra (sa), and her father when they had asked for her hand. So, it was not strange to see some Quraishans come to the Prophet, and say:

"Surely you have taken a lowly dowry for Fatima az-Zahra (sa) from ‘Ali (as)."

The Prophet (S) replied:

"It was not I who gave (Fatima to) ‘Ali in marriage, rather Allah did so on the night of ascension near the Lotus tree (in the seventh Heaven)..."3

He then added: "Verily I am a man just like you, I marry (from) your women and give you my (marriageable) women in marriage, save Fatima, for her marriage was revealed in Heaven."4

The Prophet (S) gave Abu Bakr some money, and asked him to accompany Bilal, and Salman, (or, Ammar Ibn Yasir) to buy some household necessities for Fatima’s (sa) house. The Prophet (S) said to Abu Bakr:

"Buy some appropriate household necessities for my daughter with this money."

Abu Bakr said: "He gave sixty-three (63) dirhams, so we went to the market and bought the following:

1. Two mattresses made of Egyptian canvas. (One stuffed with fiber and the other with sheep wool)

2. A leather mat

3. A pillow made of skin, filled with palm tree fiber

4. A Khaibarion cloak

5. An animal skin for water

6. Some jugs and jars also for water

7. A pitcher painted with tar

8. A thin curtain made of wool

9. A shirt costing seven (7) dirhams

10. A veil costing four (4) dirhams

11. A black plush cloak

12. A bed embellished with ribbon

13. Four cushions made of skin imported from Ta'ef, stuffed with a good smelling plant.

14. A mat from Hajar

15. A hand-mill

16. A special copper container used for dyestuff

17. A pestle for grinding coffee

18. A (water) skin

When Abu Bakr and the other companions had bought the above-mentioned articles, they carried them to Umm Salama's house. When the Prophet (S) saw them, he started kissing every article and supplicated to Allah, saying:

"O Allah, bless them for they are people who the majority of their belongings are made of natural materials."

These were all the furnishings they purchased for the daughter of the best of all prophets and messengers. But, indeed, marital happiness is not achieved by wealth, and overspending, nor can expensive wardrobes, gems, golden ware, luxurious furniture, splendid palaces, or, comfortable automobiles provide a person with marital happiness, contrary to the beliefs of most people.

How many wealthy women dressed in expensive wardrobes and embellished themselves with gems and jewelry, which cover their necks, arms, and ears consider life an unbearable misery. On the contrary, how many women are there who live in shacks, and cook, bake bread, wash clothes, sweep floors, nurse their children and struggle hard in light of their simple lives; yet, consider themselves happy people and their houses to be gardens of Eden.

This fact is also true for men. Yet, unfortunately, many young unmarried women hold the wrong view that marital happiness can only be found through wealth and luxuries. They consider simplicity a sign of misery, and deprivation; therefore, these miserable youths remain unmarried waiting for marital happiness to knock on their doors, accompanied by wealth and luxuries!!

Notes

1. Musnad Ahmad.

2. Bihar: v.5.

3. Bihar: v.6.

4. Musnad Ahmad.

Fatima’s (sa) Dowry

Although Fatima's dowry was modest, because of the Messenger's wish to set an example for the Muslims, and for other implicit reasons, Fatima az-Zahra (sa) did not ignore her greatness and exalted identity to obtain a fantastic gift for her wedding. Fatima’s (sa) drive for excellence, and perfection motivated her to ask for the right of intercession. If Allah willed for the sinners among the Muslims.

Ahmad Ibn Yusuf Ad-Dimashqi in his book Akhbar al-Doual Wa Ath-tha al-Uwal reported the following:

"It was narrated that when she (Fatima) learnt about her marriage and that her dowry was a small number of dirhams, she said:

`O Messenger of Allah, lay girls take money for dowries; what is the difference between me and them (if my dowry was to be money too)? I kindly ask you to give it back and supplicate to Allah, the Exalted, to make my dowry the right to intercede for the sinners among Muslims (on the Day of Rising).' It was then that Gabriel descended with a label on which the following statement was written:

'Allah ordained Fatima Zahra's dowry to be intercession for the sinners among Muslims.'

When Fatima (sa) was on her deathbed, she asked that the label be put on her chest under the coffin. Thus, it was done so. Fatima (sa) said:

"When I am raised on the Day of Resurrection, I will present this label with my hand to intercede for the sinners from among my Father's nation."

It is apparent that the narration mentioned above illustrates the greatness, honor, and excellence Lady Fatima az-Zahra (sa) enjoyed. The Messenger's supplication was answered, so Fatima az-Zahra (sa) will present the label on the day when it is most needed. Nasfi said:

"Fatima (may Allah be pleased with her) asked the Prophet (S) that her dowry would be intercession for his nation on the day of Resurrection. So, when she passes the path, she will ask for her dowry."

It is worthy to mention that many narrations have been reported on the account of Ahlul-Bayt (as) to the effect that intercession is part of Fatima az-Zahra’s (sa) dowry.

Chapter 18: Al-Adhra

This is one of the names given to Fatima. This name declares that she was always a virgin, in the meaning that she was chaste.

Many traditions have already been mentioned, which attest the fact that she was conceived of heavenly food, and that Fatima was a human “huri” (female of paradise). There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Qur’an states:

"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36)

This clarifies that “huri”(s) are always virgins. Majma al-Bayan explains this verse as follows: "[What is meant by virgin pure is] that whenever their husbands come near them [have sexual intercourse with them], they find them virgins."

Imam Sadiq (as) was asked: "How can a ‘huri’ always be a virgin (no matter how many times her husband comes near her?"

The Imam (as) answered: "Because ‘huri’(s) is created from pure goodness where no blight can alter them, nor, does decrepitude inflict them... menstruation does not pollute them..."

Fatima's Youth

Lady Fatima az-Zahra (sa) opened her eyes to the world to enjoy prophetic fatherly love, and to suckle Lady Khadija's (as) milk, which was mixed with excellent morals, and perfection.

Growing in the house of revelation, gave her the chance to achieve the highest degree of perfection and excellence. The Prophet (S) taught her divine knowledge, and endowed her with special intelligence, so that she realized the true meaning of faith, piety, and the reality of Islam.

The virtuous upbringing of Fatima az-Zahra (sa) by Allah's Messenger coupled with her capability to perceive divine facts and her spiritual brilliance, and preparedness to ascend to the highest levels of perfection.

Parallel to this, was Allah's (SwT) will that Fatima az-Zahra (sa) should face many sorrows, and live in anguish from the very beginning of her life. She opened her eyes to see her father being fought by his relatives, and strangers, and treated with hostility by the infidels and polytheists. For instance, Fatima might have entered the Sacred Mosque, and seen her father was reading Qur’an in the private chamber of Ismael (around Kaaba), while polytheists were harming him and waging a psychological war against him. One day, Fatima az-Zahra (sa) saw the infidels pour camel placenta on her father while he was prostrating to Allah; so she cleaned his back and while bitterly crying, cursed the unbelievers, and supplicated to Allah to punish them. But, the infidels were sarcastic, in the same respect as any lowly people, and rubble would be.

Ibn Abbas reported that the Quraishians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Prophet Muhammad (S), they would all participate in killing him; upon hearing this, Fatima (sa) went crying to her father, and informed him of their conspiracy.

The crisis became more intense when the Messenger of Allah was forcefully confined to Abu Talib's trail (valley) along with his family, and all the members of Abu Talib's family. They lived in an atmosphere overtaken by fear, and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them; this treaty allowed no one to sell, or, buy anything from them, including food supplies.

Therefore, the cries of starving children reached the ears of all Meccan inhabitants. The people of Mecca were divided into two groups: One who was enjoying the misfortunes of the Bani Hashim, and the other was deeply affected with their misery.

This situation continued for more than three years. Fatima az-Zahra (sa) was one of those who suffered from this siege, which resulted in awakening the spirit of struggle, honesty and endurance in her; it was as if she was spending a period of training, and exercise, preparing for the near future.

Nevertheless, their ordeal was made easier when Fatima az-Zahra (sa) saw the courageous hero, Abu Talib, aided by Hamza keeping steadfast, and helping her father in every way against the infidels' aggression. Abu Talib declared his adherence to Islam through uttering poetry. Once, the Quraishan heads objected to Abu Talib's support of the Prophet; they said to him: "We will give you a handsome, generous, and courageous Quraishan youth (Amarh Ibn al-Walid) to become your son, if you give us your nephew -Muhammad - who disunites us and humiliates our idols, so that we may kill him!"

Abu Talib said: "This is an unfair offer! Do you mean to give me your son, so I can feed him for you and I give you my nephew to kill? (If this is your way of dealing) then each one of you should give me his son to kill if you want me to give you Muhammad to kill."

Abu Talib's honourable stands in protecting the Prophet were numerous. Had it not been for his faith and strong adherence to Islam, he would not have been steadfast in defending the Messenger and his divine faith. Contrary to Abu Talib, another uncle of the Prophet (S), Abu Lahab-fought fiercely and opposed the Prophet. His shameful conduct was recorded in various history books, and in the Holy Qur’an.

Lady Khadija's (as) Death

Fatima's life was passing by with years full of sorrow, and infliction. When she reached her seventh, or, eighth year, another tragedy clouded her life. The death of Fatima’s (sa) mother, Lady Khadija (as), brought sadness, and grief to her heart; for Lady Khadija (as) was an affectionate mother, who had predicted the tough life her darling daughter would live.

During Lady Khadija's (as) last days, she was confined to bed. One day the Prophet of Allah (S) said to her:

"What you are encountering, is because of us Lady Khadija (as); when you meet your peers send my Salam to them!"

Lady Khadija (as) questioned: "Who are they; O Prophet of Allah?"

He answered: "Maryam Bint Imran, Kalthum (Musa's sister), and Assia-Pharaoh's wife."

She then said: "May you live in harmony and have sons, O Prophet of Allah."

The Messenger of Allah used to say: "I was commanded to give Khadija the good news of a dwelling in Paradise made of brocade where there is neither clamoring nor strain."1

Ibn Al-Athir said that the brocade mentioned in this tradition, is palace-like hallow pearls.

Lady Khadija (as) was once crying in the presence of Asma Bint Umais, who said to her:

"Why are you crying while you are the Mistress of all women, and the Prophet's wife, who will enter Paradise as he has said?"

Khadija replied: "l am not crying (for fear of death), rather, I am crying because every woman needs a close friend on her wedding night to tell her secrets to and help her in certain issues; Fatima is still very young, and I am afraid that she will be alone on her wedding night!"

Asma said: "O my mistress, I vow to you, by Allah, that if I am alive then, I will take your place..."

Lady Khadija (as) died at the age of sixty-three (according to some historians). Her death brought deep sorrow to the Holy Prophet (S), especially since it was followed by the death of Abu Talib, the Prophet's uncle, who died several days (or months) after that. Hence, the year in which the deaths of Lady Khadija (A,S), and Abu Talib occurred, was called "the year of sorrow" by the Prophet (S).

Lady Khadija's (as) death was a disaster for the Prophet; not only because she was his wife, but because she was the first one to console him in his Prophethood. Lady Khadija (as) supported her husband with abundant shares of her property for the sake of Islam. She held a unique calibre in Mecca, and between all Arab women.

When Lady Khadija (as) was buried at Houjoun, the Messenger of Allah stepped down into her grave to bless it. Meanwhile, Fatima az-Zahra (sa) kept close to her father, and asked him:

"Messenger of Allah, where is my Mother?"

The Prophet (S) avoided Fatima’s (sa) question, so she looked around for someone to ask where her Mother was! At that point, Gabriel descended, and revealed the following to the Prophet "Your Lord commands you to inform Fatima that He sends His blessings upon her and says: Your Mother is in a house of brocade, its corners are made of gold, and its poles are of rubies. It is located between Assia's (Pharaoh's wife) and Maryam Bint Imran's houses."

Fatima az-Zahra (sa) then said: "Surely Allah is As-Salam, and peace is from Him and to Him."

Another mournful event that inflicted the Prophet (S) was his uncle's death; Abu Talib had adopted Prophet Muhammad (S) when he was eight years old. Upon the death of his [Prophet Muhammad (S)] father, Abu Talib was the Prophet 's guardian until he reached Fifty three years of age.

Abu Talib's crucial services and support for Islam, and the Prophet never ceased throughout those years. Had it not been for Abu Talib possibly Islam could not have passed the stage of its prime days of propagation.

These two tragic events had a great effect on the messenger's life; the death of Abu Talib caused the Prophet (S) to immigrate to Medina, for he had lost the strongest supporter and advocate of the religion from among his uncles.

Fatima's Immigration

Upon being inflicted with the deaths of Lady Khadija and Abu Talib, the Prophet decided to migrate to Medina. He ordered ‘Ali to lay in his bed during the night that later came to be known as “the night of stay”. During that night, about forty (40), or, fourteen (14) polytheist men sieged the Prophet's house, and were determined to attack and kill him. But, the Prophet had escaped to a nearby cave, and Fatima az-Zahra stayed at home expecting the enemies’ assault at any given minute. She listened to their infidel and atheistic slogans against her father. Only Allah knows how scared and disturbed she was that long night, for she knew the infidels' cruelty and mercilessness.

At dawn, the infidels attacked the house while leveling their swords as if they were ferocious beasts, or, savage dogs. They proceeded to the Prophet's bed intending to kill him, but were surprised to find ‘Ali (as) laying in it wearing the Prophet's clothes. They departed from the house feeling defeated and harbouring resentment, fury, and fire against the Prophet (S), and ‘Ali (as).

Those hours were most aggravating, frightening, and anxious for Fatima az-Zahra (sa). Soon, relief entered her life; Imam ‘Ali (as) took her, and his mother, and Fatima Bint Zubair Ibn Abdul-Muttalib out towards Medina. When the infidels learned this, they intercepted them in an attempt to prevent their migration out of Mecca. Had it not been for the Mercy and Protection of Allah, and the heroism and courage of Imam ‘Ali (as), a catastrophe would have taken place. The infidels were driven back by Imam ‘Ali (as), who continued the journey towards Medina.

Upon arriving in Medina, the Prophet met them and took Fatima to his home, which was originally Abu Ayoub Ansari's. Thus, Fatima became the guest of Abu Ayoub's mother.

Fatima lived with the Prophet in Medina after suffering typhoons of painful incidents, such as the death of her mother, her immigration and the continuous agitations against her. Fatima’s (sa) miseries did not stop here; rather her immigration was the beginning of an era of uninterrupted sorrows.

One year after the Prophet's migration to Medina, the infidels mobilized their men and headed towards the Muslim's stronghold, intending to destroy the new faith; but Gabriel informed the Prophet of their conspiracy, who in turn ordered the immigrants and Medinites to leave the city, and meet the infidels in a place located on the way to Mecca called Badr.

Although the infidels outnumbered the Muslims three to one, the Prophet (S), and his followers defeated them, and returned to Medina triumphant and victorious.

Fatima at Uhud

One year and one month after the battle of Badr, the battle of Uhud took place. In this battle, seventy of the Prophet's most prominent companions were martyred among them being Hamza, the Prophet's uncle and the most notable hero.

In this battle, the Prophet was injured by two rocks on his forehead and mouth. As a result of his injury, the Prophet lost some teeth and blood clotted on his beard as if it was henna. At that moment, Satan shouted in such a manner that all Muslims heard him; he said: "Muhammad has been killed." This created disarray among the Muslims, and many men, save the true faithful, fled the battlefield. Confusion also overtook the Muslim families residing in Medina.

Safiah Bint Abdul Muttalib, the Prophet's aunt, accompanied Fatima az-Zahra to Uhud.

When Fatima az-Zahra (sa) heard of her father's injuries, she started crying and the Hashimite women rushed to help her.

Fatima’s (sa) arrival at the scene of the battle, coincided with the Prophet's inspection of his soldiers, to find out how many had been martyred and wounded. When he reached Hamza, he found him in an indescribable situation; the infidels had badly mutilated his body; they had cut off his fingers, hands, legs, nose, ears, and ruptured his abdomen to get his liver out. They had also cut off his sexual organ and left him in that horrible position.

The scene of Hamza's defaced body brought sadness and pain to the Prophet's heart. The infidel had not abandoned any ugly method of mutilation, which they did not commit against the strong and steadfast supporter of Allah's Apostle, (Peace be upon him and Ahlul-Bayt). While the Prophet was deeply saddened by this infliction, his Aunt and Fatima az-Zahra (sa) were rushing towards the scene. As Soon as he noticed them, he covered Hamza's body with one of his garments. Safia and Fatima az-Zahra (sa) arrived and began crying, and condemning the infidels for their crimes. They noticed that the Prophet's (as) forehead was badly cut, and that blood had become clotted on his face and beard; thus, Fatima az-Zahra (sa) started cleaning his face and said:

"Allah's punishment will be severe on him who caused the Messenger's face to bleed."

‘Ali (as) poured water on the Prophet's face, but this did not stop the bleeding, so Fatima burnt some rope and put its ashes on the cut, which stopped the bleeding. Fatima az-Zahra (sa) spent these moments in sadness, and great anxiety. She was a faithful, and devoted daughter to her father.

When ‘Ali (as) returned to Medina, he gave his sword to Fatima and said:

"Take this sword Fatima; it surely proved itself to be most reliable today."

The Prophet (S) added:

"Take it Fatima, for surely your husband has fully performed his duty; Allah killed the heroes of the Arabs through his hands."

Fatima's help to her father does not mean that she worked as a nurse on the battlefield, despite the claim of some writers who consider this story as proof that Fatima was a battlefield nurse!!

Fatima's Problem's at Home

One of the problems, which disturbed Fatima az-Zahra (sa), was that some of her father's wives were envious and jealous of her. Certain wives of the Prophet (S) developed inferiority complex against Fatima az-Zahra (sa), because of the special treatment the Prophet bestowed upon her (Fatima az-Zahra (sa), and the great love and kindness that he favored her with.

Al-Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (as) said:

"The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying:

`By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'

The Prophet (S) heard Aisha's shouting. When Fatima az-Zahra (sa) saw him, she began to cry; the Prophet (S) then said:

`What makes you cry, O daughter of Muhammad?'

Fatima said: 'Aisha degraded my mother, and this has caused me to cry.'

The Messenger of Allah (S) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted, and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al-Tahir (Abdullah) who was purified, A1-Qasim, Ruqayya, Um Kulthum, and Zainab; but Allah has created you with a sterile womb so you do not give birth to any children."

Many other unappreciated utterances were made by Aisha against Fatima az-Zahra (sa); which reflects the deep inborn deviation from which Aisha suffered, was not observed in any other of the Prophet's (as) wives.

This narration clearly states that Lady Khadija's (as) daughters were all the Prophet's direct daughters and not step-daughters. There are also many other proofs, which pertain to this fact; but we will deal with them in another book, for this is not the place for such a study.

On The Way to Marriage

When Fatima az-Zahra reached nine years of age, she was a full-grown woman who enjoyed intellectual maturity, and integrity of conduct. Allah (SwT) gifted her with a brilliant mentality and cleverness, together with beauty, grace and elegance. Her talents were many and her inherited and acquired noble traits excel those of any female, or, male.

Fatima's religious feelings and literary knowledge were unlimited. You will come to know that she was the most knowledgeable and most honourable woman in the world. In fact, history has not witnessed any other woman who achieved such a high level of education, knowledge, and social graces that Fatima reached; regardless of the fact that she did not graduate from any educational establishment save the school of Revelation and Prophethood.

In light of this, it is not strange that prominent companions of the Prophet asked to marry her, but he (as) rejected them by saying:

"Her affair is left to her Lord; whenever He wills, she will marry."

Shu'aib Ibn Saab al-Misri said the following in Ar-Rawd al-Faeq:

"When the sun of her beauty shined in the heavens of Messengership and became full on the horizon of exaltation of the moon of her perfection, the dawns of thoughts reached towards her and the sights of the chosen longed to observe her beauty; so the masters of the Muhajerin and Ansar asked to may her, but the one who was bestowed with Allah's satisfaction (the Prophet (S) rejected them, and said: `I am waiting for Allah's ordinance in her regard."'

Abu Bakr and Umar were among those who asked to marry Fatima, but the Prophet (S) rejected them too, and said that she was still too young for marriage. AbdurRahman Ibn Awf also asked for her hand, but the Prophet (S) ignored him.

‘Ali Ibn Muragi reported in his book Kanz al-Umal v.2 p.99, that Anas Ibn Malik said:

Abu Bakr came to see the Prophet (S). After sitting down he said:

“O Messenger of Allah, you surely know of my devotion and long standing service to Islam...”

The Prophet then said: `What is it that you want?'

Abu Bakr then said: `I want you to give me Fatima in marriage.'

When the Prophet heard this, he did not say anything, so Abu Bakr returned to Umar and said:

`I have ruined myself and others!!'

Umar said: `What happened?'

Abu Bakr replied: `I asked for Fatima's hand from the Prophet, but he ignored me.'

Umar said: `You stay here, and I will go ask the Prophet for the same thing that you asked him for.'

Umar went to the Prophet and after sitting down started saying:

`O Messenger of Allah, you surely know of my devotion and long standing service to Islam...'

The Prophet (S) then said: `What is it that you want?'

Umar replied: `I want you to give me Fatima in marriage.'

But the Prophet (S) ignored him too.

Umar returned to Abu Bakr and said: `He is waiting for Allah's command in her regard."'

Al-Haithami also reported in his book Majma Az-Zawa'ed that Abu Bakr and Umar sent their daughters to the Prophet (S) in order to ask him to give Fatima az-Zahra (sa) in marriage to them; but when the daughters mentioned why they had come, the Prophet (S) said:

"No! Not until Allah's command in her regard is revealed".

Perhaps the Messenger avoided telling Abu Bakr, and Umar openly that he is keeping Fatima az-Zahra (sa) for the qualified man, because he did not want to declare to them that they were unqualified to marry her, and that his daughter was above their level. The Prophet also wanted everything to occur in its natural order.

Imam ‘Ali (as) was staying in the house of Saad Ibn Ma'adh (according to one historical finding) since he had migrated to Medina. One day, while Imam ‘Ali (as) was in one of the gardens of Medina, Saad came to him and said:

"What prevents you from asking to marry Fatima from your cousin?"

It has also been mentioned in Kanz al-Umal that Umar came to ‘Ali (as) (may Allah be pleased with him) and said:

"What prevents you from (marrying) Fatima?"

Imam ‘Ali (as) replied: "I fear that he (the Prophet) will not give her to me in marriage!"

Umar said: "If he does not give her to you in marriage, then who will she marry? Besides, you are the nearest of Allah's creatures to him ...."

Actually, ‘Ali (as) had never mentioned his desire to marry Fatima for two reasons; first his shyness to do so in front of the Prophet (S), and secondly, because of his very difficult economic condition. Imam ‘Ali (as) owned nothing of the material belongings of this world, not even a house, or, a peace of land!! So, how could he get married? And, where would he live with his wife? Besides, Fatima az-Zahra (sa) is not the type of woman who can be neglected, or, looked down upon!!

Nevertheless, the purpose of marriage in Islam is to establish a family. The question of sexual entertainment is not the main goal, rather it is a matter included, and taken care of by marriage. In addition, Islam came to break the chains, and the blind adoption of concepts which deprived many people from marriage by making it difficult for them to acquire partners; thus, preventing them from a basic and natural necessity needed for the survival of mankind. Therefore, thanks to Islam-marriage became an easy affair. Tribalism and race consciousness were eradicated by the new religion. The Prophet (S), who was still going through the stage of building Islam, wanted to set an example through his words and deeds in this field; for he is the exemplar and model for the people. So he fought ignorant and infidel customs through his works and actions.

Imam ‘Ali (as) finally approached the Prophet (S), and asked for Fatima's hand in marriage. The Last Messenger, who has absolute guardianship over all Muslim men and women, including his daughter, would not announce his agreement to the marriage without Fatima’s (sa) consent. By this action, he (as) made it clear that it is absolutely incumbent to obtain the daughter's consent for marriage, because she is the one who is to live with the man and share his life. Indeed, giving a girl in marriage to someone without her prior approval, or, permission is a clear violation of her honour, degradation of her personality, disruption of her soul, and a practical declaration to her that she is like an animal who can be sold, or, given as a gift to anyone without the right to state her opinion.

The Prophet (S) in reply to ‘Ali (as) said:

"Ah, many men have asked before you and she has rejected them-her resentment to marry them was clear on her face. Yet, wait until I bring you the answer."

The Prophet (S) left ‘Ali waiting for the answer. The Prophet informed his daughter that ‘Ali (as) wished to marry her. Fatima az-Zahra (sa) did not need to ask about ‘Ali's (as) occupation, manners, age and other traits; because she knew all about his talents, excellent traits and long standing service to Islam. It is for this reason that the Prophet only said to her:

"Fatima, you know ‘Ali Ibn Abu Talib's relationship to us, his devotion and faithfulness to Islam. I asked Allah to give you in marriage to the best of His creatures, and the most beloved to Him; and he (‘Ali) has declared his wish to marry you; what do you say?"

Fatima az-Zahra did not reply, nor did she show a sign of rejection, or, resentment, so he (as) stood up, and said:

"Allah is the Greatest! Her silence is her approval."

The Prophet (S) considered Fatima’s (sa) silence as her consent, and approval of the marriage; because a shy, virgin girl is not expected to declare her agreement openly. Yes, disagreement and rejection of marriage can be openly expressed by her. But, shyness prevents a girl from declaring her wish to marry a man, but it does not stop her from rejecting it.

The Prophet (S) went back to the waiting ‘Ali (as), and informed him of Fatima’s (sa) approval of the marriage. He also inquired about the extent of his preparedness to fulfil the requirements needed for the wedding, because legally and traditionally there has to be a dowry. Especially in light of the fact that this marriage would be remembered and be of great influence to the future generations. Thus, it was important to observe every element and event, which would play a part of this marriage, within the limits of simplicity and modesty.

The Prophet (S) said to ‘Ali (as):

"Do you possess anything (which you can pay for the dowry) to marry Fatima?'

Imam ‘Ali (as) answered:

"May my parents be your sacrifice By Allah, there is not a thing of my affairs hidden from you; I own my sword, shield and the camel which 1 use for irrigation"

Indeed, this was everything that ‘Ali (as) possessed in this world when he was about to get married!!

The Last Messenger (as) openheartedly listened to ‘Ali (as) and said:

"‘Ali you cannot do without your sword, for you have to struggle with it and defend yourself against the enemies of Allah. As for your camel you need it to irrigate palm trees and support your family, and you need it as a means of travel. But, I accept the shield as a dowry from you; thus, sell it and bring me the money."

‘Ali (as) had won this shield from the booty of the battle of Badr. It was given to him by the Last Messenger, who named it Al-Hademah; because it destroyed all the swords, which stuck it.

The Commander of the Faithful (as) sold the shield for 480, or, 500 dirhams, and brought the money to the Prophet (S). They both agreed that this money would be the dowry of the most honourable girl, and most exalted female of the universe. Yes, Fatima was “the Mistress of the women of the world”, and the daughter of “the Master of Prophets and Messengers”, who was the best of Allah's creatures.

Yet, he gave his daughter in marriage in return for such a modest dowry in order to teach other Muslim girls not to refrain from marriage because of modest dowries. There are many other lessons, which we can learn from Fatima’s (sa) marriage, but this is not the place to mention them.

Despite Fatima's modest marriage on Earth, Allah, the Exalted, bestowed her with an honourable gift. He (Glory be to Him) gave her in marriage to ‘Ali Ibn Abu Talib, before the Messenger himself did so. This is not abnormal, for Allah had given women who are much lower than Fatima in marriage to the Prophet (S), for example, He gave Zainab Bint Jahsh to the Prophet (S) in marriage as it is stated in the Holy Qur’an.

"Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee." (33: 50)

Therefore, was it not possible for Fatima’s (sa) wedding to have been celebrated in the exalted heavens, and attended by the nearest angels to Allah, the Exalted, as Prophetic traditions state? Indeed, this is what happened in tribute to Fatima az-Zahra (sa), her Father, her husband, and her future children who are the authorities of Allah on His creatures.

The celebration took place in the fourth Heaven near Al-Bait al-Ma'mour (the constantly attended house of Allah). It was a unique event the like of which the universe had never encountered before. Angels from all the Heavens gathered in the fourth Heaven, and erected the Minbar of Honor, which is made of light. Then Allah, The Almighty, revealed to one of His angels, Rahil, to ascend the Minber and praise and glorify His names as He deserves. Rahil, who was the most eloquent of all angels, did what his Lord revealed to him and said:

"Praise be to Allah, since creation of the first (creatures); He who is ever-lasting (even) after the cessation of all beings; We praise Him for making us spiritual angels, who are submitting to His Godship, and for making us grateful to Him for His benevolence on us.

He safeguarded us from craving for lusts; and made our only pleasure and enjoyment to glorify and exalt Him.

He Who extended His Mercy (upon everything); and bestowed His benevolence (upon everyone). Exalted is His Name from the polytheism of polytheists of the dwellers of Earth, And Elevated by His Creatures from the fabrications of the atheists. Allah, The Omnipotent King, chose the one who was bestowed with special Divine Honor, and the worshipper of His Greatness, for His worshipper, the Mistress of women and the daughter of the best of prophets, the Master of all messengers and the Imam of the pious; so He brought into relations the Prophet with a man from his kin. One who is his believing companion, and was prompt in answering his call -’Ali the devout, with Fatima the splendid and the daughter of the Messenger. "

Then Gabriel added the following words, which were from Allah, the Exalted:

"Praise is Mygarment Greatness is My Magnificence

All the creatures are My slaves men, and women. I give Fatima, My Worshipper in marriage to ‘Ali My chosen worshipper. So, bear witness, O My angels."2

This narration was also reported by a group of Sunni scholars, among them are:

1. AbdurRahman As-Safawi in Nuzhat al-Majalis v.2, p.223, reported that Jabir Ibn Abdullah (may Allah be pleased with him) said:

"Umm Ayman came to the Prophet crying; the Prophet asked her why she was crying?

She replied:

"A man from the Ansar just informed me that his daughter has just been married, and that sprinkled sweets and almonds on her. Thus, this reminded me that when Fatima married ‘Ali, you did not sprinkle anything on her."

There-upon the Prophet (S) said:

"By Allah Who sent me with honor, and gifted me with the Messengership; when Allah gave Fatima to ‘Ali in marriage, He ordered the nearest angels to surround the Throne-including Gabriel, Michael and Israfil. He also commanded birds to sing, and ordered the tree of Tuba to sprinkle them with fresh pearls, white gems, green chrysolites, and red rubies."

According to another tradition, he said:

"The marriage took place near the Lotus tree in the seventh Heaven, on the night of Ascension. (On that occasion) Allah revealed to the tree: `Sprinkle all that you bear on them.' So, it sprinkled them with gems, jewelry and corals."

2. Al-Hafiz Abu Nu'aym reported in Hilyat al-awliya v.5, p.59, that Abdullah Ibn Masoud said:

"...then Allah commanded the Tree of Paradise to bear gems and jewelry; He then ordered it to sprinkle them over the angels. So, whoever received more than the others on that day, will be proud of it until the Day of Resurrection."

3. This narration was mentioned by: Kharazmi in Maqtal al-Husayn, Asqalani in Lisan al-Mizan and Tahdhib al-Tahdhib, and Qandouzi in Yanabi' al-Mawaddah.

4. It has been reported in Nuzhat al-Majalis that Anas Ibn Malik said:

"The Prophet (S) was in the mosque when he said to ‘Ali (as):

`Here is Gabriel informing me that Allah gave Fatima to you in marriage, and made forty thousand angels testify to her marriage. He also revealed to the Tree of Tuba to sprinkle them with gems, rubies, jewelry and embellishments. When it had done this, the Huris rushed to collect these gems, rubies, jewelry, and embellishments to exchange them for gifts until the Day of Resurrection. " (Suyuti reported this narration in Tahdheer Al-Khawas.)

The Messenger (as) performed the engagement proceedings in the mosque while he was on the Minbar, in the presence of the Muslims, so as to enact the practice of announcing and assigning witnesses to engagement proceedings; and specified the amount of dowry, so that the Muslims could follow his practice in requesting modest dowries for marriages. He said:

"Avoid exaggeration in the (amounts of) dowries, because this causes enmity (between you)."

The Prophet (S) also assigned the desirable practice of limiting dowry to five hundred dirhams. He (as), and the Holy Imams of Ahlul-Bayt never exceeded this amount of dowry in their marriages.

When ‘Ali had sold his sword, he brought the money to the Prophet; who divided it into thirds: one-third was for household necessities, one-third was for perfumes and embellishments for the wedding, and the remaining one-third he gave to Umm Salamah, who was to give it back to ‘Ali to assist him in paying for food for the guests attending the ceremony.

Naturally, ‘Ali's (as) marriage to Fatima Zahra (sa) raised envy and enmity in the hearts of some men; especially those who were rejected by Fatima az-Zahra (sa), and her father when they had asked for her hand. So, it was not strange to see some Quraishans come to the Prophet, and say:

"Surely you have taken a lowly dowry for Fatima az-Zahra (sa) from ‘Ali (as)."

The Prophet (S) replied:

"It was not I who gave (Fatima to) ‘Ali in marriage, rather Allah did so on the night of ascension near the Lotus tree (in the seventh Heaven)..."3

He then added: "Verily I am a man just like you, I marry (from) your women and give you my (marriageable) women in marriage, save Fatima, for her marriage was revealed in Heaven."4

The Prophet (S) gave Abu Bakr some money, and asked him to accompany Bilal, and Salman, (or, Ammar Ibn Yasir) to buy some household necessities for Fatima’s (sa) house. The Prophet (S) said to Abu Bakr:

"Buy some appropriate household necessities for my daughter with this money."

Abu Bakr said: "He gave sixty-three (63) dirhams, so we went to the market and bought the following:

1. Two mattresses made of Egyptian canvas. (One stuffed with fiber and the other with sheep wool)

2. A leather mat

3. A pillow made of skin, filled with palm tree fiber

4. A Khaibarion cloak

5. An animal skin for water

6. Some jugs and jars also for water

7. A pitcher painted with tar

8. A thin curtain made of wool

9. A shirt costing seven (7) dirhams

10. A veil costing four (4) dirhams

11. A black plush cloak

12. A bed embellished with ribbon

13. Four cushions made of skin imported from Ta'ef, stuffed with a good smelling plant.

14. A mat from Hajar

15. A hand-mill

16. A special copper container used for dyestuff

17. A pestle for grinding coffee

18. A (water) skin

When Abu Bakr and the other companions had bought the above-mentioned articles, they carried them to Umm Salama's house. When the Prophet (S) saw them, he started kissing every article and supplicated to Allah, saying:

"O Allah, bless them for they are people who the majority of their belongings are made of natural materials."

These were all the furnishings they purchased for the daughter of the best of all prophets and messengers. But, indeed, marital happiness is not achieved by wealth, and overspending, nor can expensive wardrobes, gems, golden ware, luxurious furniture, splendid palaces, or, comfortable automobiles provide a person with marital happiness, contrary to the beliefs of most people.

How many wealthy women dressed in expensive wardrobes and embellished themselves with gems and jewelry, which cover their necks, arms, and ears consider life an unbearable misery. On the contrary, how many women are there who live in shacks, and cook, bake bread, wash clothes, sweep floors, nurse their children and struggle hard in light of their simple lives; yet, consider themselves happy people and their houses to be gardens of Eden.

This fact is also true for men. Yet, unfortunately, many young unmarried women hold the wrong view that marital happiness can only be found through wealth and luxuries. They consider simplicity a sign of misery, and deprivation; therefore, these miserable youths remain unmarried waiting for marital happiness to knock on their doors, accompanied by wealth and luxuries!!

Notes

1. Musnad Ahmad.

2. Bihar: v.5.

3. Bihar: v.6.

4. Musnad Ahmad.

Fatima’s (sa) Dowry

Although Fatima's dowry was modest, because of the Messenger's wish to set an example for the Muslims, and for other implicit reasons, Fatima az-Zahra (sa) did not ignore her greatness and exalted identity to obtain a fantastic gift for her wedding. Fatima’s (sa) drive for excellence, and perfection motivated her to ask for the right of intercession. If Allah willed for the sinners among the Muslims.

Ahmad Ibn Yusuf Ad-Dimashqi in his book Akhbar al-Doual Wa Ath-tha al-Uwal reported the following:

"It was narrated that when she (Fatima) learnt about her marriage and that her dowry was a small number of dirhams, she said:

`O Messenger of Allah, lay girls take money for dowries; what is the difference between me and them (if my dowry was to be money too)? I kindly ask you to give it back and supplicate to Allah, the Exalted, to make my dowry the right to intercede for the sinners among Muslims (on the Day of Rising).' It was then that Gabriel descended with a label on which the following statement was written:

'Allah ordained Fatima Zahra's dowry to be intercession for the sinners among Muslims.'

When Fatima (sa) was on her deathbed, she asked that the label be put on her chest under the coffin. Thus, it was done so. Fatima (sa) said:

"When I am raised on the Day of Resurrection, I will present this label with my hand to intercede for the sinners from among my Father's nation."

It is apparent that the narration mentioned above illustrates the greatness, honor, and excellence Lady Fatima az-Zahra (sa) enjoyed. The Messenger's supplication was answered, so Fatima az-Zahra (sa) will present the label on the day when it is most needed. Nasfi said:

"Fatima (may Allah be pleased with her) asked the Prophet (S) that her dowry would be intercession for his nation on the day of Resurrection. So, when she passes the path, she will ask for her dowry."

It is worthy to mention that many narrations have been reported on the account of Ahlul-Bayt (as) to the effect that intercession is part of Fatima az-Zahra’s (sa) dowry.