Saqife: Study of Establishment of Government after Prophet

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.

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.