Alhassanain(p) Network for Heritage and Islamic Thought

The world’s most outstanding Lady: Fatima az-Zahra’

The historical proceedings of the Prophet's (s) daughter Fatima Az-Zahra, from childhood until marriage. Then an account of the sufferings and hardships after the martyrdom of the Holy Prophet (s), till the moment of her martyrdom.

Author(s): Ayatullah al-`Uzma al-Hajj ash-Shaykh Nasir Makarim Shirazi

Translator(s): Michele Ahmadi

Publisher(s): Naba Organization

Table of Contents

Dedication. 3

Note 3

A word from the publisher 4

Note 4

The Painful Fate of Women throughout History  5

Notes 7

The Splendorous Birth of Fatimah. 8

Notes 10

The Extraordinary Love of the Prophet for Zahra  11

Notes 12

Fatimah (S.) At Her Father’s Side 13

Notes 15

Fatimah (s.a.) The Loyal wife of Ali 16

Notes 21

Fatimah (s.a.) After the Prophet’s Death  22

Notes 23

Dedication

In The Name Of Allah

بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ‌ ﴿١﴾ فَصَلِّ لِرَ‌بِّكَ وَانْحَرْ‌ ﴿٢﴾ إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ‌ ﴿٣﴾

(1) Surely We have given you kawthar.1

(2) Therefore pray to your lord and make a sacrifice.

(3) Surely your enemy is the one who shall be without posterity. Qur’an (108:1-3)

A gift to the holy presence of the Master of the Age (Waliyul ‘Asr) (may Allah hasten his appearance):

O’ Allah, at this time and for all the time, for the master of Your command, Imam Zaman Hujjah ibn al-Hassan (may Your blessings be upon him and his progeny) be Supervisor, Guard, Leader, Helper and Guide, and Guardian until you bring the world under his leadership, and his profiting it for many ages.

Note

1. The Heavenly Fountain of unbounded grace and benefits.

A word from the publisher

    فاطمة بضعة مني

Fatimah is a part of my Flesh1 . (The Holy Prophet)

Who is this shining Jewel,

Luminous star,

Bright star in the heavens of Sainthood

Hidden and unknown?

The essence of creation,

Intermediary for earthly and heavenly creation wise one, daughter of the Prophet (spirit of beauty between the two), and the worthy wife of the saint of Allah, Hazrat Ali (a.s). Fatimah (s.a,) unparalleled heroin and unequalled herald throughout the history of Islam and Shi’ism. Always appearing as the manifestation of self sacrifice, bravery, affection, abundant generosity in the way of the presentation of Islam and the Qur'an, and support of the frontage of the vicegerency.

Naba’ Organization in accordance with its objectives strives to introduce and make known to the Public, the Holy Quran and the blessed family of the holy Prophet (S) and in the course of this effort has first endeavoured in the translation of the book, “Fatimah Zahra”.

This book has been arranged into three booklets, of which the first has been allocated for a brief study and description of the life of this great Lady. In its contents, while introducing the Parents and spouse of that Hazrat, an explanation and description of the particulars and historical Proceedings of that great lady’s lifetime from childhood until marriage, is given then the sufferings and hardships of the life of that Hazrat after the martyrdom of the Holy Prophet (S) are regarded, and the account is proceeded by a depiction of the events that occurred until the moment of her martyrdom.

The second and third booklets of this series after a description of Fatimah’s characteral qualities give a presentation of the Superiorities of her spoken words. With reliance on God’s special assistance, and after acknowledging of the glorified status of the blessed Family of the Holy Prophet (S) and the inability of our thoughts in their understanding. We ask God to make us successful in the way of introducing this glorious family and we request of all the able and thoughtful to help and support us in making known the different aspects of the Personal identity of this honourable Family.

Naba’ Organization

Note

1. رياحين الشريعة، ج2 ص 2 Rayaheen Ashariaa vol.2 pg. 2.

The Painful Fate of Women throughout History

    قال رسول الله(صلى الله عليه وآله): كانت مريم سيدة نساء زمانها، أمّا ابنتي فاطمة فهي سيدة نساء العالمين من الاولين الاخرين

The Holy Prophet (S)said: “Maryam was the Lady of the women of her time, but my daughter Fatimah is the lady of the whole worlds’ women, from the first to the last.”

Throughout history women have had a very painful story. Their physical weakness in contrast to the opposite sex- man being the reason why the bullies and despots throughout history endeavoured to trample their human identity. What crimes they committed to this end! Especially in Arabia during “The Age of Ignorance”1 , (even though at that time the whole world had sunk into ignorance), the identity of woman was more than anywhere else trodden upon; to such an extent that a woman was exchanged like a piece of merchandise. A share in the inheritance of men was not granted to them.

They saw the birth of a girl as a disgrace. And, as we know, buried newborn baby-girls alive. They even ignored the laws of nature saying that the children of our daughters are not our children. our children are only those of our sons. This Poem has remained from that age for us as a reminder of this very belief of theirs:

    بنونا بنو أبنائنا و بناتنا *** بنوهن أبناء الرجال الأباعد

The offspring of our sons are our progeny -and on the other hand the offspring of our daughters are the off springs of alien men.

But when Islam came into the ring to revive human and godly values, it began fighting this ignorant belief, and it rose to restore the lost identity of woman.

It did this by preaching cultural counsel and education; by creating laws for women’s benefit and allowing them participation in various activities and, finally, with severe action against those who were not willing to surrender to these realities.

In another tradition, we read that:

Assma bint Omays, the wife of Jafar bin Abi Talib returned with her husband from Habasha2 and came to see the Prophet’s wives. One of the first Questions she asked was: “Have any of the verses of the Quran been revealed in regard to women?” They (the wives of the Holy Prophet) claimed to have no Knowledge of this!

Assma came to see the Holy Prophet (S) and said: “O Prophet of God! Is the female sex caught with loss and detriment? (maybe she had the right to say this because for many years she had stayed away from the country of the revelation, and thought that the remains of the principles that ruled the society in the Age of Ignorance, still remained.)

The Prophet asked: “why?”

She said: “Because in Islam and the Quran no virtue has been announced in relation to them as there has been for men.”

Even though it was the fifth year of the hijra and eighteen years after the rise of Islam, while in relation to the restoration of the identity of woman much points had been revealed in the Holy Quran and habit, for more emphasis on this matter, verse 35 of the chapter Azhab (the Allies) was also revealed. It is a verse that is in reality the one that states all values, all of the values that are alike in women and men, and of which (women) posseses the most superior footing.

These values are summed up in ten parts;

It commands:

    إن المسلمين والمسلمات

    والمؤمنين والمؤمنات

    والقانتين والقانتات

    والصادقين والصادقات

    والصابرين والصابرات

    والخاشعين والخاشعات

    والمتصدقين والمتصدقات

    والصائمين و الصائمات

    والحافظين فروجهم والحافظات

    والذاكرين الله كثيرا والذاكرات

    أعد اللّه لهم مغفرة و أجرا عظيما

“Surely the men who submit and the women who submit”

“And the believing men and the believing women”

“And the obeying men and the obeying women”

“And the truthful men and the truthful women”

“And the patient men and the patient women”

“And the humble men and the humble women”

“And the almsgiving men and the almsgiving women”

“And the fasting men and the fasting women”

“And the men who guard their private parts and the women who guard”

“And the men who remember Allah much and the women who remember”

“Allah has prepared for them Forgiveness and a great reward.”3

And thus Islam spoke its words on this subject, showing that men and women walk side by side in the course of life towards God and human values; in the event that enjoy the same conditions along this course.

Some are surprised at how Islam has given the right to women to demand a salary for suckling her own children:

    فان أرضعن لكم فاتوهن أجورهن

“Then if they suckle for you give them their recompense”4

Which woman would demand a reward or salary for suckling her child, especially when she lives jointly with a man?!

But it shouldn’t be forgotten that this command is so that Islam can say, not only is woman a human being and possessing all human rights, not only does she have the right to decide about her own property, and man has no right to repress this right of hers without her consent, but also if she wishes, she may demand her recompense for suckling (her child). What a deep impression did this order make in that environment?!

In short, women of the world have a great obligation to Islam, because it saved them from the grip of the tyranny of history’s oppressors on condition that Islamic instructions are carried out properly and in detail.

Notes

1. The period before Islam. (N.T.)

2. Ethiopia. (N.T.)

3. Al-Ahzab 33:35

4. Al-Talaq 65:6

The Splendorous Birth of Fatimah

    فاطمة بضعة مني وهي نور عيني وثمرة فؤادي وروحي التي بين جنبيّ وهي الحوراء الانسية

Fatimah is a part of me, and the light of my eyes, the fruit of my heart, and my soul… and she is Huri1 with Human qualities.2

In that year, which was the fifth year of his mission, the Prophet of Islam (S.) was in the worst situation and isolated under the most difficult conditions.

Islam was isolated and the first few muslims were severely under pressure.

The environment of Mecca was dark and dim as a result of idol worship, polytheism, ignorance superstitions, Arab tribal wars, the sovereignty of power, and the poverty of the masses.

The Prophet (S) was looking forward to the future, a bright future behind these black oppressing clouds, a future that, with regard to the ordinary, external means (at hand), was too far and probably impossible to reach.

In this same year, an important event occurred in the prophet’s life. By the command of God, he was taken on his Ascension to observe the Kingdom of the Heavens. And accordingly he was shown the magnificent signs of God in the area of the exalted heavens; so his great soul became greater and well - prepared for acceptance of a greater mission with greater hope.

From a narrative emphasized by both Sunni and Shi’a, we read; the Prophet (S) on the night of his ascension was passing through heaven, Gabriel gave his lordship some of the fruit of the “Tooba”3 tree, and when the Holy Prophet (S) returned to earth, the seed of Fatimah Zahra was coagulated from that heavenly fruit (she was conceived).

It is reported that the Prophet (S) kissed Fatimah (s.a.) frequently; one day his wife, Aisha criticized this and said: “Why do you kiss your daughter so much!?”

The Prophet (S) said in reply:

“Whenever I kiss Fatimah, I smell the scent of the Highest Heaven in her.”4

It was thus that this great child, from the pure extract of Heavenly fruit and a father such as the Holy Prophet (S) mother such as “Khadijah”; on the twentieth day of Jamadi al-thani, came into the world, and the taunts and reproaches of the prophet’s opposers, that he was as they thought without a “succeeding generation”, were all made in vain. And by the contents of the Quranic chapter Kawthar, Fatimah Zahra (s.a.) was made the gushing spring for the continuation of the prophet’s lineage and the guiding Imams, and great blessings through the centuries and ages until Doom’s Day.

This heavenly lady had nine names each being more meaningful than the other; 1) Fatimah 2) Siddiqah 3) Tahirah 4) Mubarakah 5) Zakiyah 6) Radhiyah 7) Mardhiyah 8) Muhaddithah 9) Zahra of which each is a statement of the qualities and blessings of her blessed being.

It is enough to say that her famous name “Fatimah” contains the greatest of good tidings for the followers of her school, this being because it is from the root word - “Fatm”, meaning, being separated or taken off from Milk. According to one hadith narrated from the Holy Prophet (S) he asked the commander of the faithful Ali (a.s.):

“Do you know why my daughter was named Fatimah?” Ali replied:

“Please say so.”

He said:

“Because she and the Shi’a, the followers5 of her school, are separated from the fires of Hell.”

From among her names the name “Zahra” also has a special luminosity and brightness; It was asked of Imam Sadiq (a.s.):

Why do they call Fatimah “Zahra”?

He replied; Because “Zahra” means shining, and Fatimah was such that when she stood in the “Mihrab” of prayer her light was a radiance for the inhabitants of the skies (heavens), just as the light of the stars is for the inhabitants of earth (is radiant). Therefore she was given the name “Zahra”.

When “Khadijah”, who was a lady of status famous for her greatness, married the Prophet of Islam (S.), the women of Mecca broke off their relations with her, saying; she married a poor, orphaned young man and has lowered her personal status!

This situation continued until Khadijah. became pregnant and the fetus was none other than Fatimah Zahra.

When it came time for the birth she sent for-the women of Quraish and asked them to come to her aid in this sensitive hour full of pain and suffering, and not leave her alone. But she was confronted with this cold, painful answer:

“You did not listen to our advice, you married the orphan of Abu Talib who has no wealth, we will not come to your aid!”

The faithful Khadijah was greatly saddened by this ugly, meaningless message but deep in her heart the light of hope shone, that her God would not leave her alone at a time like this.

The difficult, critical moments of giving birth began; she was alone in her home, and not a woman who could aid her was there. Her heart grew heavier, and the roaring waves of the people’s unkindness tormented her pure soul.

Suddenly there shone a flash in the horizon of her soul, she opened her eyes and saw four women near her, and she became greatly worried.

One of the four women called:

“Be not afraid, nor sad. Your kind God has sent us to your aid, we are your sisters.”

I am Sarah! And this is Asiah the wife of the pharaoh, who will be one of your friends in heaven. The other is Maryam, daughter of Omran; and this fourth that you see is the sister of Musa ibn Omran; Kolthoom!

We have come so that at this hour we may be of aid to you.

And they remained with her until Fatimah the Lady of Islam Opened her eyes to the world.6

Yes, as evidence to this:

    قال الحق سبحانه: (ان الذين قالوا ربنا اللّه ثم استقاموا تتنزل عليه الملائكة ألاّ تخافوا ولا تحزنوا)

“(As for) Those who say, Our Lord is Allah, Then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved.”7

Here in addition to Angels, women of high worldly status rushed to the aid of the faithful persevering Khadijah.

The birth of this auspicious child so pleased the Prophet (S) that he began speaking in the praise and eulogy of God, and the tongues of the ill-wishes who called him “Abtar”8 were forever silenced.

God gave tidings of this blessed child to the Prophet in the Quranic kawthar, saying:

    إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

Surely We have given you the Kawthar

Therefore pray to your Lord and make a sacrifice; surely your enemy is the one who shall be without posterity.

Notes

1. Nymph of Paradise. (N.T.)

2. Riyahein-Al-shari’a; vol. 1, pg. 21

3. “Tooba” the name of a tree that exists in paradise. (N.T.)

4. This Tradition has been related with minor differences in the commentaries of Tabari, Abu Ibrahim and Sayyuti. Even though it is well known that the Ascension occurred in the last years of the prophet’s stay in Mecca, some traditions make it known that ascensions occurred on several occasions; so, it is not contradicting the birth of Fatimah (s.a.) in the fifth year of his mission.

5. This hadith comes to us in many books of the sunni such as (The history of Baghdad) and (Sawa-iqul-Muhriqah) and (Kanz-ul-ommal) and other books.

6. The contents of this Hadith has been narrated by a group of sunni scholars, such as “Tabari” in “Thakhaer-ul- Uqba”

7. Qur’an, Surat Fussilat 41:30; Translation from M. H. Shakir

8. Meaning a man without offspring. (N.T.)

The Extraordinary Love of the Prophet for Zahra

    إذا اشتقت إلى الجنة قبّلْتُ نحرَ فاطمة

“Whenever I long for paradise, I kiss the throat of Fatimah.”1

All of the historians and masters of the hadith have written that the Prophet (S) had an astonishing attachment to his daughter, Fatimah.

It is certain that the Prophet’s affection was not only because of their relationship as father and child, even though this sentiment swelled the prophet’s being. The phrases and words the Prophet (S) spoke when he expressed his affection for his daughter Fatimah (s.a.) showed that there are other standards being propounded.

This affection is one of a kind. Love of the beloved of God is love of God.

From the many narratives that have come to us on this subject it is enough to just mention the following ones from the famous books of shi’a and sunni;

    ما كان أحد من الرجال أحب إلى رسول اللّه من عليٍّ ولا من النساء أحب إليه من فاطمة

“There is no man more loved by the Prophet (S) than “the commander of the Faithful” Ali (a.s.) and no women more loved than Fatimah (s.a.).”

It is interesting that a large group of these hadiths were reported by Aisha.

When this honourable verse was revealed.

    لا تَجْعَلوا دعاء الرّسولِ بينَكم كدعاء بعضكم بعضاً

“Make not the calling of the messenger among you as your calling of one another.” 2

The Muslims did not address the prophet as “O’ Muhammad” anymore, instead they said: “O’ Messenger of God.”

    تقول فاطمة(عليها السلام) لمّا نزلت الآية الشريفة هبت رسول اللّه أن أقول له يا أبه. فكنت أقول: يا رسول اللّه، فأعرض عني مرةً واثنين أو ثلاثاً، ثم أقبل عليَّ فقال: يا فاطمة إنّها لم تنزل فيك ولا في أهلك ولا في نسلك، أنت مني و أنا منك، إنّما نزلت في أهل الجفاء والغلظة من قريش، أصحاب البذخ والكبر ثم أضاف هذه العبارة الروحية العجيبة قولي يا أبه فإنّها أحيى للقلب وأرضى للرّب

Fatimah (s.a.) says:

After this verse was revealed I didn’t dare call my father as (father dear!), and when I went to him I would say, “O’ Messenger of God”.

One or two times I repeated this address.

I saw that the prophet (S) became upset and turned face away from me. The third time he turned to me and said:

“O’ Fatimah this verse was not revealed for you, and not for your family, and descendents. You are of me and I am of you. This was revealed in relation to the oppressors and bad-disposition, ill-mannered of Quraish.”

Then he added this surprising spirit-nurturing sentence:

“Say (father dear), for this word is more life giving for the heart and more pleasing for God”3

Yes, the soothing music of Fatimah’s “father dear” did the same thing to the prophet’s soul as a spring breeze would to the tree’s delicate blossoms.

In another hadith it has come to us that the Holy Prophet (S) was so eager for Fatimah (s.a.) that whenever he went on a trip the last person to bid him farewell was Fatimah. And when he returned from a trip the first person to rush to see him was Fatimah.

This hadith was also narrated by many of the narrators of hadiths, both shi’a and sunni; that the Prophet (S) said:

    من آذاها فقد آذاني ومن أغضبها فقد أغضبني من سرها فقد سرني ومن سائها فقد سائني

“Whoever harms her has harmed me and whoever angers her has made me angry;

Whoever makes her glad has made me glad, and whoever saddens her has made me sad.”4

Without doubt the exalted personal identity of Fatimah (s.a.), her bright future, and the position of the Gnosticism, faith and worship, necessitated all of this respect. This being because all of the lmams were of her offspring and she was the wife of the great man of Islam “The commander of the Faithful”, Ali (a.s.).

But the Prophet (S) with this action wished to make the people understand another fact, and to make clear the perspective of Islam on another basis, creating a revolution in thought and culture, saying:

“A girl is not a creature that should be buried alive.

See, I kiss my daughter’s hand, I seat her in my place and grant her so much respect and greatness.”

A girl is a human being, just as all other human beings, she is a blessing of God’s blessings. She is a godly affection.

A girl may, just as a boy, traverse the degrees of perfection and find her way to the limits of God’s esteem.

And in this way the collapsed worth of women in that dark environment was restored.

Notes

1. From “Fadhael-Al-Khamsah” vol. 3 pg. 127

2. Qur’an Surat An-Nur 24:43; Translation from M. M. Pickthall

3. 320 “Manaqib Ibn-shahr Ashub”, vol. 3 pg. 320

4. 132 الفضائل الخمسة، ج3، ص“Alfadhael Al-Khamsah” vol. 3 pg. 132

Fatimah (S.) At Her Father’s Side

    قال رسول اللّه(صلى الله عليه وآله): «انّ اول شخص يدخل علي الجنة فاطمة بنت محمد»

“The first person to come to me in Heaven is Fatimah the daughter of Muhammad.”1

At the time when the Muslims were spending their readiness period in Mecca, their living environment was severely stormy, and the conditions were extremely critical.

It was the beginning of Islam and the Muslims were in strict minority, while all of the power, might, wealth, and sovereignty was in the hands of the ruthless; irrational enemies of Islam, and they did whatever they wished to do.

There was no form of torment that was not brought upon the Muslims, while there was no boldness or insult that they didn’t allow in respect to the exalted position of the prophet.

At this time there were two people who devoted them selves and showed great generosity;

From among the women was “Khadijah” who dressed the wounds of the prophet’s with her self - sacrificing, her affection and pleasantness, her sympathy and compassion.

The other was “Abu Talib” the great father of “the Commander of the Faithful” Ali (a.s.), who had much respect and influence among the people of Mecca and was possessed of extraordinary intelligence, prudence, and wit; he made himself a powerful shield before the Prophet (S) and was the kind friend, helper and protector of the Prophet.

But it is extremely regretful that these two self- sacrificing friends, and two great personalities and generous human beings, in the tenth year of the prophet’s mission, within a short period of time closed their eyes to the world, making the Prophet (S) mournful in their deaths.

And in this respect, the Messenger of God remained alone. The extremity of the prophet’s sorrow in the mourning of these two personalities, both of whom played a considerable part in the progress of Islam, becomes clear for us in that the year of their death was named “Am-ul-Hozn” meaning “the year of sorrow and grief”.

But since God replaces the blessings that he gives his preferred servants with other blessings. Each of these two great persons left a child as a memorial, who exactly filled their places.

Ali (a.s.) just as his father was the friend and helper, protector (supporter) and defender of the Prophet (S), he was also previously such helper; but, after Abu Talib, he filled his empty place.

And “Khadijah” left her daughter “Fatimah” as a memorial, a girl who was kind, generous, brave and self - sacrificing and who was always at the side of her “father”, cleaning away the dust and dirt of suffering and hardship from the pure heart of her father.

“The commander of the Faithful” Ali (a.s.) according to well known hadith had not aged more than five years in her blessed life. It is interesting here to note that both lived in the house of the prophet. And were his companions in his hours of loneliness.

There were still three years left before the Hejira, three years full of unpleasant incidents and severe storms of life, full of suffering and weariness, persecutions and contempt and the continued efforts of the enemy for the elimination of Islam and the Muslims.

Sometimes a hard-hearted enemy would throw dirt or ashes on the head of the Prophet (S). when he returned home Fatimah would clean away the dirt or ashes from his head and face while tears filled her eyes. The Holy Prophet (S) would then say:

“My daughter, don’t be sad and don’t shed tears, God is the Protector and Guardian of your father!”2

Sometimes enemies would gather at the Stone of Isma’il and swear to the idols that wherever they find “Muhammad” they will kill him.

Fatimah (s.a.) would hear of this and inform her father so that he would be more careful.

And this shows us that not only inside the home but also outside, Fatimah (s.a.) thought of her father’s defence and salutation.

In one of these very years, Abu Jahl encouraged a group of Makkan ruffians to throw the paunch of a sheep on the Prophets head while he was bowing in prayer at the “Masjid al-Haram”. When this was done Abu Jahl and his companions began laughing, ridiculing and mocking the Prophet.

Some of the Prophet’s supporters saw this scene but the ruthless enemy was so prepared that they did not have the power for defence. When this news reached the ears of his little girl Fatimah (s.a.), she rushed to the “Masjid al-Haram” and took the paunch and with bravery particular to her, punished Abu Jahl and his supporters with the sword of her tongue, and cursed them.

Yes, in that place where some of the courageous men did not have the nerve of defending the Prophet (S); this brave young girl was present and went to the defence of her father.

This period of time, whatever it was, passed. The Holy Prophet (S) set out on his hejira to Medina. Fatimah (s.a.) must be temporally separated from her father, remaining at home alone until the time that permission for hejira would be given to her. This all happened when she was not more than eight years old. But just as Ali (a.s.) in the critical, sensitive moments of the hejira slept in the bed of the prophet, thus passed his test in self - sacrifice and generosity, putting his body in exposure to the swords of the enemy, Fatimah (s.a.) also with out complaint or impatience announced her readiness to accept this new mission.

But the period of her separation couldn’t be too lengthy, and she must always stay at her father's side, and in the environment of Medina just as in Mecca, continue her defence, and wash away the dust and dirt of sadness and difficult incidents from the sparkling heart of her father. Therefore, after a few days in company of Fatimah bint Omais and another Fatimah of Bani Hashem, accompanied by Ali(a.s.) she came to Medina.

Fatimah (s.a.) not only on normal days (even though the Prophet (S) had very few of these days), but even on stormy days of war in the range of tasks that she was commissioned to perform, defended the holy Prophet (S).

When the war of Uhud came to an end and the enemy troops had just left the scene, while the prophet (S), with an injured forehead and a broken tooth, was still in the field, Fatimah (s.a.) rushed quickly to Uhud and, even though she was still a young girl of a few years of age, she traversed the distance from Medina to Uhud on foot and with great eagerness. She washed her father’s face with water, cleaning his countenance of blood, but the wound on his forehead was still bleeding.

She burned a piece of mat and poured the ashes on the wound and stopped the bleeding. What is even more surprising is that, for the conflict that occurred the following day, she prepared arms for her father3 .

In the war of Ahzab, which was one of the most painful of the Islamic wars with the infidels, and during the events of the conquest of Mecca on the day that the victorious Islamic Army, with the necessary precautions, took the last fortification of polytheism from the Polytheists, cleansing the House of God of the contamination of the existence of idols.

We again see that on both, occasions Fatimah (s.a.) was at her father’s side. During the war of Ahzab, she came to the trench and prepared a simple meal that was nothing more than a loaf of bread for the Prophet (S) who had remained hungry for several days. And at the time of the conquest of Mecca, she put up his tent and prepared the water for his ablutions, so that he could wash the dust and dirt from body, put on clean clothes, and proceed to the “Masjid al-Haram”.

Notes

1. أورده «الكليني» في «الكافي» وطائفة من علماء العامة في مصادرهم من قبيل «كنز العمال» و «ميزان الاعتدال»، كما نقله آخرون. This Tradition was reported by “Kulainy” in the book of “Kafi” and a group of sunni scholars in books such as “Kanz-Al-Ommal” and “Mizanul-etedal” and other.

2. Sirreh-e ibn-e Hisham; vol. 1 pg. 416

3. The war with the infidels was called “Hamra’e -Al-Asad” in which the polytheists returned to Uhud to finish the job they had begun. But God wanted them to leave disappointed, therefore when they met up with the brave Muslims and even those they had wounded the day before, they became afraid, and left.

Chapter Seven: Fatima Falls in Sick

Fatima fell in sick1; the first one who met her was Ome Salme. She asked Fatima about how she had been the previous night and she answered:

My heart was full of grief and sorrow because of prophet’s death and people’s oppression on his successor, Imam Ali and his family. They usurped his government and ignored what was in Quran and what was prophet’s idea. They did it to revenge those who had been killed by Imam Ali in Ohod and Badr wars on him2. They are hypocrites who hided their hostile feeling to Imam Ali in their heart and achieved their goal by taking government. Immediately they started to oppress us and their brutality and injustice rained on us. They did lose their faith and annoyed us as much as they liked. They did it because Imam Ali had killed their fathers in wars and battles3.

Fatima’s interest to hear Belas’s voice

After prophet’s death, Belel never sang Azan. Once, Fatima was interested to hear Belel’s voice. Belal became informed and sang Azan. While he was singing, Fatima remembered her father, sighed and became unconscious. People, thinking that Fatima had passed away, told Belal to quit and he obeyed. When she was come into, asked Belal to finish Azan, but he excused that it would hurt her and she accepted4&5.

The Visit of Women of Mohajerans and Ansars of Fatima

When Fatima was ill, the one that results to her death, some women of Mohajerans and Ansars visited her. They told her:” Oh, prophet’s daughter, how do you get along with your illness?” Fatima after praising God said:

I do hate of your world and your husbands. I have thrown them away after testing them6. Their ignorance and cowardliness is hateful. I put the rope of their sins on their necks and left the disgrace of their work to themselves7. Down with oppressors! Woe is them, they occupied prophet’s succession and kept it in distance with prophet’s mission, with prophet’s family, with those who are learned, and surely it is harm8. What was their reason to reject Imam Ali, his braveness and seriousness against unjust or his care in religion, yes these are the reasons of their enmity with him. If they did not reject him, they would be in safety and the camel of government would reach its destination9, the doors of God’s mercy would be opened to them, but now they will be punished10.

Listen, if you live enough, time will show you. You will be surprised of their act, selecting Abu-Bakr as prophet’s successor. Instead of animal’s head, they took its tail.

Shame with those who thought that they have done the best11. Surely, they are destructors, but they do not know. Which one can lead to salvation, the one who is learned, or the one who should be taught? What has happened to you? I swear by God that your work, Imam Ali’s rejection, is cornerstone of corruption, wait and see. The future comers will see the result of their ancestor’s work12. Be ready for corruption, chaos and oppression. What you plant, your children reap (here, she pointed to what happened for Ansars later).Regret and woe to you. To which wing do you belong? You have lost God’s way. Do you expect us to show you the way of God, while you disdain to follow it13&14.

The women of Ansars and Mohajerans told their husbands whatever they had heard of her. Therefore, a group of Ansars’ and Mohajerans’ head went to Fatima in order to apologize to her. They told her:” Fatima, master of women, if Imam Ali had notified us his right before our swearing allegiance with Abu-Bakr, we would have sworn allegiance with him; we would have never left him and faced to another one.” Fatima answered: …………………. “Go away, your action has no excuse and after your fault there is nothing to justify15. (it means that when you are negligent, leave Imam Ali, annoy prophet’s family, and help Abu-Bakr’s agent to set fire on prophet’s daughter’s home, every thing is over and no excuse is acceptable, time of oppression has started.)

Abu-Bakr and Omar’s visit of Fatima

When Fatima’s illness intensified, Abu-Bakr and Omar in order to make a good record and claim that Fatima has forgiven them, decided to visit her. Therefore, they requested Imam Ali to ask her permission for them to visit her. Fatima was reluctant, but Imam Ali insisted, then she said:” here is your home and the maid of this home is yours too16.” She accepted. Abu-Bakr and Omar came. Fatima’s face was toward wall and her back to them. They told her that they had come to visit her and ask for her forgiveness, but she answered:” I do not talk to you else promise to witness the accuracy of whatever I say, if that’s right.” They accepted. She continued:” do you remember what prophet stated about me – Fatima’s satisfaction is God’s satisfaction and her anger is God’s17.” they answered that they did remember it. Then she said:” Oh Godbe witness that I am angry of these two, not satisfied18.”

Abu-Bakr, making a show cried. Omar reproached him and they left there. It was the final thing that they did19.

Fatima’s Will and Her Burial at Night

Fatima commanded that Abu-Bakr and Omar do not say prayer on her corpse and not be present in her funeral ceremony. She wanted to be buried at night too20. Imam Ali acted according to her will21 and buried her in his home at night22. Then he made some other graves in cemetery Baghi and sprinkled water on them to show that they were new graves23 *. Tomorrow morning, people became aware of Fatima’s burial at night. They supposed that she had been buried in Baghi. Omar and his companion decided to bring some women and dig the graves in order to find her and say prayer on her corpse. Imam Ali angrily came to Baghi and said:” if you touch the graves, I will make the ground red of your blood.”When they saw Imam Ali’s anger and behavior, left there24.

Asbagh Ibn Nobatah asked Imam Ali the reason of Fatima’s burying at night, and he answered:

………………………………………………………………

“Because Fatima was anger of them, and did not like their presence on her corpse and also whoever follows them, is not right to say prayer on her25.”

Yes, the concealment of Fatima’s grave shows her dissatisfaction of them, and she revealed it by this action.

Medina’s Condition after Fatima’s martyrdom and the Certainty of her predictions

After Fatima’s martyrdom, the government sent some armies in order to confront with those who had not sworn allegiance with Abu-Bakr and those who were unbelievers. All the heads of these armies were of Mohajerans26. They gave priority to themselves in all affairs27 and inresult, Ansars became so poor that they even could not afford their meals. Those people whom Imam Sajad, Imam Baghir, Imam Sadigh helped by night, gave bread and money,were of these Ansars and their children.

Moali Ibn Khonays, one of Imam Sadigh’s companions, narrates:

I saw Imam at night while he was carrying a bag on his back. I asked him to help, but he said that he should do it himself and went. I followed him. On the way, something of his bag fell down. He searched and found it, then went to Saqife28 where Ansars were sleeping. Imam put two loaves of bread beside each one of them. I asked him whether they knew his right and imamate. He answered:” no if they knew our right, we would share even our salt with them29.”

Imam Sajad carried foods on his back and himself distributed them among Ansars, but unknown. Poor Ansars stood at the door until Imam Sajad came and gave them food. After his death, when he was performed ablution, his back had become callus. People asked Imam Baghir, his son, about it and he said that the bags full of bread that he had carried on his back and distributed among the poor had made it30.

After Imam Sajad, there was no one to give the poor food and people understood that the one who had given them food many times had been Imam Sajad31.

All the poor were of Ansars while Mohajerans were rich and possessor of servants. Ibn Auf in Othman’s caliphate time died and all his jewelries were brought to Othman to share among his heirs. There were so much gold and jewelries that present persons could not see each other face to face32.

It was one of Fatima’s predictions that she told the women of Ansars. Ansars condition became worse too. When Yazid’s army attacked Medina, his solders were permitted to do whatever they wished for three days33. They massacred the inhabitants of Medina, even in the mosques, and looted their possession, 1000 girl, not married, became pregnant after this attack34.

Imam Ali’s swearing Allegiance* with Abu-Bakr and His Reason

Historian Bokhari quotes from Zohri who narrates a statement of Ayesheh about what had happened between Fatima and Abu-Bakr after prophet’s death on his heritage that:

At the end, Fatima turned her face and never spoke with Abu-Bakr. After her father’s death, she lived six months and after her death, Imam Ali said prayer on her corpse and buried her, without informing Abu-Bakr. Fatima was Imam Ali’s honor. In Fatima’s lifetime, Imam Ali was respected, but after her death, people turned away.

Meanwhile someone asked Zohri whether Imam Ali had sworn allegiance with Abu-Bakr during that six months or not, and he answered:’ no, not him, nor any other member of Bani Hashim family35.”

Out of Medina, there were some groups who rejected to swear allegiance with Abu-Bakr, and even a tribe had become unbelievers. One of them was Mosaylamah who claimed that he was prophet. Somewhere near to Yemen an army consisted of 40,000 people were ready to attack Medina. If that happened, Islam would disappear and even prophet’s grave would be destroyed. Consequently, Othman came to Imam Ali (his cousin)36 and asked him to swear allegiance with Abu-Bakr, otherwise nobody would fight and defend Islam. At last, Imam Ali consent to swear allegiance, Muslims became pleased and constituted a very powerful army37.

Imam Ali in Nahjol-Balaghe38 states:

…………………………………………………………

Therefore, I waited, while I was sure that I did excel prophet’s succession more than those who take it after him. I tolerated and waited for what God had determined. Then I saw that a group of people had apostatized and turned away from Islam, they invited people to destruction of God’s religion and prophet’s customs. I feared of Islam’s annihilation if I did not help it, and the loss of it was greater than my government, which is something temporary. Therefore, I myself went to Abu-Bakr and swore allegiance with him to help Islam and destroy the enemies of it.

Chapter Eight: Islamic Territories and Imams Operation

Islamic regions had some main cities, which their governors were appointed by caliph. Eskandariyeh was one of the regions and included all African countries that had accepted Islam. The governor of Eskandariyeh appointed commanders for all cities to collect the Islamic taxes and fight with unbelievers.

Another center was Kufe. Valid was the governor of there. When it is said that Valid is the governor of Kufe, it does not mean that his power was limited to Kufe, in fact Kufe had been his capital, and Iraq, some parts of Iran and even middle Asia had been under his control. Valid had appointed some commanders for them and leaders for Friday’s prayer.

Basra was another center. West of Iran and countries around Persian Gulf, except some parts of Saudi Arabia, were under control of the governor of Basra. Sea and conquered regions of India belonged to this center. Basra was called Indian harbor too, because all goods from India were carried to there.

Sham territory had two centers, Damascus and Hems. By Sham, we mean Jordan, Lebanon, Palestine, and Syria. All of these countries had been under the control of that government. This region had been called eastern Rome, too.

Of all Islamic cities, five ones were military centers, Kufe, Basra, Damascus, Hems and Eskandariyeh. These five cities were both capital and military center of Islamic regions.

It should be noted that none of Imams took part in military expeditions that happened during Abu-Bakr, Omar and Othman’s caliphate time.

Chapter Nine: Abu-Bakr's Will and Omar's Caliphate

Abu-Bakr fell in sick in the year 13 A.H. While he was in bed, he summoned on Othman to write his will. Abu-Bakr told him to write:"

In the name of God, the Merciful, the Beneficent; this is the will of Abu-Bakr, son of Ghotafe, in which commands Muslims." Suddenly he became unconscious and Othman himself continued:" I appoint Omar, son of Khattab, as my successor and caliph of Muslims; I tried in your benevolence."

Abu-Bakr came into and asked him to read what he had written, he read, Abu-Bakr accepted and said:" I accept it. God bless you."Then signed it1.

Historian Tabari writes:

Omar, having a piece of wood in his hand, was sitting among people in the mosque, Shadid, Abu-Bakr's servant, entered and brought Abu-Bakr's will. Omar stood up and shouted:" O, people, listen to caliph's letter and obey it, because caliph says that he has regarded your benevolence2.

When prophet was about to die, he asked for pen and paper” ”, but they said:" his illness has overcome him; Omar said:" ." Some of them attendants decided to bring pen and paper, but again Omar said:" .he is delirious3."

How difference Omar's attitude is to prophet's will and Abu-Bakr’s which was written while he was unconscious.

Chapter Ten: Government’s Condition in Omar's Caliphate Time

Omar’s government was an Arabic one and he had ordered that no non-Arab lived in Medina, Islam capital. There werejust two non-Arab in Medina, Hormozan, former king of parts of Iran who had believed in God and helped Omar conquers Iran1, and Abu Lolo, Ibn Shobat's servants who was a skilled portraitist, carpenter and blacksmith. Ibn Shobat had asked Omar’s permission for his servant to live in Medina2. This is Arabic prejudice. In Islam capital, no non-Arab could reside3. Omar had also prohibited Arab woman's marriage with non-Arab and even Ghoraysh women's marriage with non-Ghoraysh Arab4. In fact, he made Islam society a class distinctive one. It is narrated in book Moata-e Malik that Omar’s order had been religious commandments and every Moslem was supposed to obey. Omar had ordered that if an Arab man got marries with a non-Arab woman, their child would inherit their heritage if and only if he/shebe born in Islamic territory5.

Omar’s government was a Ghoraysh Arabic one, he appointed all his governors from Ghoraysh, of course with one exception and that's that he didn't give any post to Bani Hashim family6.

Omar's conversation with Ibn-e Abbas

Three conversations are quoted and we bring three of them,. they are extracted from Historian Tabari's book.

1. Once Omar told Ibn-e Abbas, Prophet's uncle:” Why your family couldn’t take the power?" Ibn-e Abbas answered that he did not know. Omar said:" I know, because my family hate to obey you”; Ibn-e Abbas asked:" Why, while you know that my family is blessing for you?" (By this sentence, he referred to Prophet). Omar said:" We couldn't tolerate that both prophecy and power belong to you, because it would make you proud of yourself. Maybe you think that Abu-Bakr did a fault, but I think he did the wisest deed."7

2. Once Omar told Ibn-e Abbas:" Do you know why your family did not take the government?" Ibn-e Abbas unwillingly answered:" No, but give me information about it."

Omar said:" Because my family disliked seeing, both prophecy and caliphate are added to your honors. My family preferred to take the power and was successful in this task." (As it is said, they wanted to pass the government among themselves.) Meanwhile, Ibn-e Abbas asked Omar to let him speak freely without regarding Omar's position, and Omar accepted. Then he said:" The success which you are talking about could be achieved if one who was appointed by God and prophet took the power , and about your hatred to see both prophecy and caliphate in my family, God, the Exalted, states:" .........That is because they hated what God revealed, so he rendered their deeds null ( Mohammad 19 )."

Omar said:" I have heard of your words, but I tried not to believe them in order to keep your rank."

Ibn-e Abbas said:" If I have been right, that’s not the reason of corruption of my rank and if you've falsely heard, I am able to defend myself."

Omar said" I've heard that you claim that caliphate is taken of you by means of oppression and jealousy."

Ibn-e Abbas said:" Every body knows your cruel behavior toward us8, and about jealousy. Devil was jealous to Adam's children.” (He compared Abu-Bakr and Omar with Devil.)

Omar said:" Oh, there is nothing in your heart except a permanent hatred and enmity."

Ibn-e Abbas said:" Be calm please, it is youridea . You know prophet is of Bani-Hashim and God, the exalted, in Quran state:" God only desires to keep away the uncleanness fromyou ,O people of house!And to purify you a through purifying (Allies 33)."

Omar irritated and cried out:" Go away, get out of my sight." Ibn-e Abbas obeyed and rose to go, but Omar embarrassed and asked him to remain9, then told him:" I swear by God that I try to regard your right, and like whatever makes you happy."

Ibn-e Abbas said:" You and other Muslims are indebted to me, and whoever keeps my right will be happy, otherwise not." Omar couldn't tolerate and left there10.

3. Another narrative is that Omar sent someone after Ibn-e Abbas, when he came, Omar told him:" The governor of Hems, who was a truth worthy person died. I want to appoint you as his successor, but I fear to do it11." Ibn-e Abbas asked about the reason and heanswered : " I afraid of your revolution after my death and that people would help you, make me sure that you will not do it12."

Ibn-e Abbas said:" In that case appoint someone about whom you are sure13."

Maviye in Omar's caliphate time

Once Omar went to Sham (Syria), Maviye state, and Maviye welcomed him. Omar After observing Maviye's palace and its splendid building, asked him:" You're wealthy enough, but I've heard you do not help needy. What is the reason?" Maviye answered:" We are in a state that there are lots of Roman spies, and we ought to show them the magnificence of our government14."

In a battle between Muslims and Romans, Maviye took part and in result, Muslims gained victory. Many booties were obtained; among them, there were silver dishes that Maviye ordered to be sold in order to share their money among people, but they were sold in usurious and unlawful way. Obade Ibn Samet who was of prophet's companions, heard it, therefore, he shouted among people that he had heard of prophet that selling and buying gold with gold and silver with silver should be equal in amount, not more andnot less; otherwise the treating was not religious and lawful . Those who had bought these silverdishes, gave them back. Maviye became aware, so gave a speech and said:" what has happened for Muslims that mention something of prophet that I who has seen and heard him, don't know." Obade stood up and loudly repeated himself and added:" I told you whatever I'd heard of prophet, whether Maviye accept it or not?"

Maviye dismissed him from military and Obade went to Medina. Omar, who had sent him Sham to teach them Quran, asked him why he had come to Medina and Obade said the story. Then Omar said:" Go back to Sham, Goddamn the land, which can't suffer your residence. I promise that Maviye will never issue an order on you15."

Obade returned to Sham, and Omar did not criticize Maviye for his fault.

Omar’s Professions, The council and Allegiance with Othman.

When Omar was performing his last Haj ceremony, in Mena, he heard that Ammar, one of the closest companions of prophet, had said to his friends:" Swearing allegiance with Abu-Bakr was an immediate error, if Omar dies, we will swear allegiance with Imam Ali16.” When he returned to Medina, in his first lecture, he retold Ammar's statement and said:" Swearing allegiance with Abu-Bakr wasan immediate error which I wish Muslims get rid of its evil, from now on, appointing some one as caliph should be done with consultation and whoever swears allegiance with some one without consultation, both should be beheaded17." Some one named Abu Lolo stabbed Omar, and when gave Omar water to drink, it comes out of his belly and it showed that his intestine was torn and he would die.

People asked him to appoint some one as his successor and he answered:" If Abu-Obade wasalive , I would appoint him and my reason was prophet's statement about him that he was Just of Muslim's society, and if Salem was Alive, I would appoint him, because prophet stated that Salem loved God and if he had not feared of Him, he would not have disobeyed Him."

He was requested to appoint some one any way and he said:" I'd decided to appoint some one who surely could lead you to right and judge among you justly, he meant Imam Ali -but I dissuaded, because I don't want to do all Muslims task alone18."

Historian Balazori in his book Ansabol-Ashraf writes:

When Omar was stabbed, summoned on Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Abi Vaghas, but he just talked with Imam Ali and Othman. He told Imam Ali:" Maybe the council which I've just constituted appoint you as caliph and my successor because of your close relationship with prophet and your God given knowledge; in that case don't forget God." Then he returned to Othman and said:" Maybe the councilregard your age and relationship with prophet and select you, in that case fear of God and, don't dominate your family on people."

Then he called for Sohayb, when he came, he told him:" these persons assemble in your home for three days to counsel and appoint one ofthemselves as next caliph. During these three days take the control of government and behead whoever opposes them." when the member of counsel left there, Omar told Sohayb: "If they appoint Ajlah19, he will lead them to right20.”

Historian Balazori also quoted from Vaghedi that:

Omar asked his companions to select whom as his successor. They offered Othman, but he said:" If I appoint him, he will dominate his family on Muslims." They offered Zobeir, but he said:" He is faithful when he is content, but when he is angry, he is unfaithful." Another suggestion was Talhe about whom Omar said that he was proud, haughty, and muchrelaxed21, and his opinion about Abi Vaghas was that he was a good commander in war, but he couldn't control even a village. They asked his opinion about Abdorahman Ibn Euf and he said:" He will make the most if he affords his family22."

Historian Balazori in also writes:

When Omar was injured, called for Sohayb and ordered him to gather the heads of Mohajerans and Ansars. When they came, he told them that he had selected six persons of primary Muslims of Mohajerans, of whom prophet had been pleased and satisfied, to select one of themselves as next caliph, then he named them as Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Saed Ibn Abi Vaghas. Therefore addressed Ibn Sahl, one of Ansars and told him:" After my death, select 50 persons of Ansars to help you and compel these six persons to select one of themselves as next caliph during three days , not more," then he told Sohayb to control the society during these days.

At that time, Talhe who was a member of counsel was out of Medina and had gone to his farm, Sorat23. Omar said:" If Talhe doesn't come during these three days, the member of counsel should do their task seriously and select one of themselves as next caliph."

Omar also ordered the member of the council that if two of them agreed with one and two others with another one, they should restart consultation and take another decision, and if four of them voted to one, the fifth should agree with them too, and if the result of votes was three by three, one who Abdorahman Ibn Euf voted should be selected and appointed as next caliph, because he could be entrusted24.

Historian Hindi in his book 'Kanzol Ommal' narrates that Mohammad Ibn Jobair quotes from his father that Omar said:" If Abdorahman Ibn Euf selecthimself , obey and swear allegiance with him25."

It can be inferred from this story that Omar intentionally had left this duty on Abdorahman IbnEuf 's shoulders and had in mind to put stress on Arab’s custom. He knew that Imam Ali would never accept those customs that were not based on Quran and Prophet's Behavior, but Othman would accept and become caliph. In fact, Omar had selected Othman as his successor, but introduced him through council.

Another reason that proves this claim is Ibn Saed’s quotation from Saeid Ibn Aes:

I asked Omar for a piece of land to extend my home, because he would do such bestows. Omar told me: "After morning prayer come to me to grant your request." I after sayingprayer, went to him and we both went to locate the land.he located a piece of land with his foot and gave me. I said:” your majesty, I'm encumbered by a large family, give me some more land", but heanswered : " It is sufficient

by now, but I tell you a secret, keep it in your heart, my successor is some one of your relatives, so he will grant what you need." I waited and as Omar hadsaid, his successor was of my relatives who granted my request26.

This narrative shows that Omar himself had selected Othman as his successor and the council had been just a tool to hide his interference and make Othman more acceptable.

Moreover, the following narrative from Tabaghat-e Ibn Saed shows Omar’s desire to Imam Ali’s terror. Ibn Saed quotes from Saeid Ibn Aes that:

Once Omar told me:" Why do you reject me?" If you think that I killed your father, you're wrong, because Imam Ali has killed him27."

This narrative shows that Omar tried to motivate Saeid Ibn Aes to kill Imam Ali.

The quality of appointment of Othman

Historian Balazori quotes from Abu-Mokhnef that:

In Omar's burial day, the members of the council did not do any thing; Sohayb, according to Omar's will, said prayer on his corpes and nothing else happened. The next day, Abu-Talhe gathered the members of council in the treasure chamber in order to start their consultation. Abdorahman, when observed the members of council and how they tried to make themselves closer to caliphate, said to them that he and Saed resigned, but in condition that one of them agreed with him, because their dead time was about to finish and they were supposed to introduce the next caliph to people. All of them accepted except Imam Ali. Meanwhile Abu-Talhe entered and Abdorahman Ibn Euf told him whatever had happened. Abu Talhe turned to Imam Ali and asked him the reason of his opposition, but Imam Ali didn't answered and instead asked Abdorahman Ibn Euf not to heed his worldly desires and judge justly and regard Muslim's benefit. Abdorahman accepted,then Imam Ali told him:" Ok, now confidently select."

Abdorahman Ibn Euf came to Imam Ali, took his hand and said:" Promise that if I appoint you as caliph, you will behave like prophet and his successors Abu-Bakr and Omar and that don't dominate your family on Muslims." Imam Ali answered that he just behaved according to Quran and prophet's behavior. Therefore, Abdorahman turned to Othman and asked him too, Othman accepted that he would act according to prophet, Omar and Abu-Bakr's behavior. Abdorahman again asked Imam Ali and repeated himself, but heard the same answer. He also asked Othman and heard his favorable answer again. For the third time, he asked Imam Ali whether he would act according to prophet, Abu-Bakr and Omar or not, but Imam Ali said that Quran and prophet's behavior needed nothing else, because they are complete, he added:" I know that you try to keep caliphate at distance with me." Abdorahman did not pay attention to Imam Ali's complaint and asked his question from Othman for the third time, and heard his favorable answer oncemore, therefore immediately shook his hand and swore allegiance with him28.

Historian Tabari and Historian Ibn Athir, about this event that happened in the year 23 A.H, write:

After Abdorahman Ibn Euf swore allegiance with Othman, Imam Ali told him:" You made it as he wished, this is not the first time that you, united, stand against and opposite us you didn't appoint Othman as caliph, else he appoints you as his successor, but God knows the future and what happens29.”

After Abdorahman, the other member of the council swore allegiance with Othman. Imam Ali who was observing the events, sat down. Abdorahman Ibn Euf asked him to swearallegiance ,else he would behead him.

It is also narrated that Imam Ali left there while he was angry, the other members of the councils got themselves to him and asked him to swear allegiance,otherwise they would fight with him. Imam Ali went and swore allegiance with Othman30.

Why did Imam Ali participate in council?

Imam Ali did know that they would never select him as next caliph, but he took part because they would claim that he himself did not want to be caliph.

Historian Balazori31 writes:

Before taking part in council, Imam Ali said to his uncle Abbas:" The government is out of my reach." Abbas asked him the reason and he said:" Saed will not disagree with Abdorahman Ibn Euf, his cousin, and Abdorahman is Othman's son in law, so three of them back each other. If Talhe and Zobeir agree with me, we are three by three and as Omar ordered, whoever Abdorahman Ibn Euf selects should be his successor, I have no chance."

In conclusion Imam Ali knew that he had no chance to take the government; and if he did not take part in council, he would lose the government, even after Othman, because prophet's statement were forgotten and Omar had become so great and distinctive that people thought he was greater than all prophets.