This chapter deals with Fatimah az-Zahra' (the Radiant), the daughter of the Messenger of Allah. It treats her birth, span of life and the time of her death, as well as some of her excellences and characteristics. It consists of three sections.
HER BIRTH, NAMES AND EPITHETS
The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah, in the fifth year of the Prophet's apostolic career. It is also asserted that when the Prophet died, Fatimah was eighteen years and seven months old.
It is reported on the authority of Jabir ibn Yazid that (the fifth Imam) al-Baqir was asked: "How long did Fatimah live after the Messenger of Allah¡" He answered: "Four months; she died at the age of twenty-three." This view is close to that reported by the traditionists of the (Sunni) majority. They have asserted that she was born in the forty-first year of the. Messenger of Allah's life. This means that she was born one year after the Prophet was sent by Allah as a messenger. The scholar Abu Sa'id al-Hafiz relates in his book Sharafu' n-Nabiyy that all the children of the Messenger of Allah were born before Islam except Fatimah and Ibrahim, who were born in Islam.[1]
It is reported that the sixth Imam Ja'far as-Sadiq said: "Fatimah has nine names with Allah. They are: Fatimah, as-Siddiqah ( the Righteous), al-Mubarakah ( the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished), ar-Radiyah (the one content with Allah's pleasure), al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and az-Zahirah (the Luminous).
In the Musnad ( collection of transmitted hadiths) of the eighth Imam ar-Rida, it is reported that the Prophet declared: "I named my daughter Fatimah (the Weaned One) because Allah weaned her and those who love her from the Fire." The Prophet also called her al-Batul (pure virgin), and said to 'A'ishah: "O Humayra' ( a redish white, a well-known epithet of 'A'ishah), Fatimah is not like the women of human kind, nor does she suffer the illness you ( women) suffer! " This is explained in another prophetic tradition which asserts that she never menstruated. It is likewise reported by Sunni traditionists on the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say: " Fatimah never experienced the blood of menstruation or parturition, for she was created from the waters of Paradise." This is because when the Messenger of Allah was transported to heaven, he entered Paradise, where he ate of its fruits and drank its water.
PROOFS OF HER 'ISMAH (SINLESSNESS), SOME OF THE SIGNS PROVING HER STATUS WITH ALLAH, AND TRADITIONS INDICATING HER EXCELLENCE AND EXALTED STATUS
One of the most incontrovertible proofs of Fatimah's sinlessness is Allah's saying: Surely Allah wishes to remove all abomination from you, O People of the House, and purify you with a great purification [Qur. 33:33] . The argument in favor of this, is that the Muslim community has unanimously agreed that the 'People of the House' (i.e., ahlu 'l-bayt), intended in this verse are the People of the Household of the Messenger of Allah. Traditions (ahadith) of both the Shi'i and Sunni communities have asserted that this verse particularly refers to Ali, Fatimah, Hasan and Husayn. The Prophet, moreover, spread over them all one day a Khaybarite mantle and prayed: "O Allah, these are the People of my Household, remove all abomination from them and purify them with a great purification!" Umm Salamah said: "I too, O Apostle of Allah, am of the People of your House!" He answered: "Your lot shall be good!"
The Divine Will expressed in this verse must by necessity be either an abstract will not implemented by an action, or a will accompanied by an action. The first option is untenable because it implies no particular applicability to the People of the Prophet's House; such a will is shared by all obligated ( mukallafin) human beings. Nor is abstract will by itself cause for praise. The entire community has concurred on the view that this verse proclaims the excellence of the People of the Prophet's House over all others, and that the verse refers to them alone. Thus the second option (that the Divine Will referred to in the verse is a will accompanied by action) is true, and in it is clear proof of the sinlessness of those who were intended in the verse. It implies further that it is impossible for them to commit any evil action.
Moreover, any others whom we have not named here are no doubt not held by general consensus as possessing 'ismah (protection from error). Thus since the verse necessarily implies sinlessness it must apply to them (the People of the Prophet' s House) , because it pertains to no other individuals.
Another proof of Fatimah's sinlessness is the Prophet's saying concerning her: "Fatimah is part of me. Whatever causes her hurt, hurts me." He also said: "Whoever hurts Fatimah, hurts me, and whoever hurts me, hurts Allah, exalted be His Majesty!" The Prophet said further: "Allah becomes wrathful for Fatimah's anger, and is pleased at her pleasure." Had she been one who was guilty of committing sins, it would not be that anyone causing her hurt would by this cause the Prophet himself hurt in any way. On the contrary, if anyone were to disgrace and hurt her deservedly - even if he were to inflict upon her the severest punishment permitted by the limits set by Allah - if her action necessitated such retaliation, it would be pleasing to him.
Among the signs indicating Fatimah's exalted status with Allah is an incident related by both Shi'i and Sunni traditionists on the authority of Maymunah (the Prophet's wife) , who reported that Fatimah was found asleep one day, the hand-mill beside her turning of its own accord. She informed the Apostle of Allah of this, and he said: "Allah knew the weak condition of His handmaid; He thus inspired the hand-mill to turn by itself, and so it did." Among the reports asserting her excellence and high distinction over all other women is the tradition reported on the authority of 'A'ishah who said:
"I never saw a man more beloved of the Apostle of Allah than 'Ali, or a woman more dear to him than Fatimah."
Sunni traditionists also reported on the authority of the Commander of the Faithful who said: "I asked the Messenger of Allah, 'Who is more beloved to you, Fatimah or I¡'
He answered, 'Fatimah is more beloved to me, and you are dearer to me than she is.'" These traditionists also reported from Anas ibn Malik that: "Fatimah is the most excellent of all the women of the world." In another tradition it is reported that the Prophet said: "The most excellent among the women of the world are : Maryam daughter of 'Imran (that is, the virgin Mary), Asiyah daughter of Muzahim (wife of Pharaoh), Khadijah daughter of Khuwaylid and Fatimah daughter of Muhammad." It is also related on the authority of Ibn 'Abbas who said: " The most excel lent of the women of Paradise are: Khadijah daughter of Khuwaylid, Fatimah daughter of Muhammad, Maryam daughter of 'Imran and Asiyah daughter of Muzahim." Traditionists report that 'Abdu 'r-Rahman ibn 'Awf' said:
"I heard the Apostle of Allah say, 'I am a tree, Fatimah is its trunk and Ali is its pollen. Hasan and Husayn are its fruits, and our followers (Shi'ah) are its leaves. The roots of the tree are in the Garden of Eden, and its trunk, fruits and leaves are in Paradise.' "
Traditionists further report on the authority of 'A'ishah that: "Whenever Fatimah came to the Messenger of Allah, he would rise from his seat, kiss her on the forehead, and make her sit with him." Traditionists have also reported on the authority of Ali ibn Ibrahim al - Qummi in his commentary of the Qur'an, as related on the authority of the sixth Imam as-Sadiq, Ja'far ibn Muhammad, who said:
"We were told that our forefathers said that the Messenger of Allah often indulged in kissing the mouth of Fatimah the mistress of the women of the world, so that 'A'ishah finally protested saying, 'O Messenger of Allah, I see you indulge so often in kissing the mouth of Fatimah and placing your tongue in her mouth.' He answered, 'Yes, O 'A'ishah, when I was taken up to heaven, Gabriel took me into Paradise and brought me near the tree of Tuba (beatitude). He gave me an apple of its fruits which I ate, and which became a sperm in my loins. Thus when I returned to earth, I laid with Khadijah, and she conceived Fatimah. Whenever, therefore, I yearn for Paradise, I kiss her and place my tongue in her mouth, for I find in her the fragrance of Paradise. I also sense in her the fragrance of the tree of Tuba. Fatimah is thus a celestial human being.'"
The traditions which our Companions (that is, Shi'i hadith transmitters), may Allah be pleased with them, have reported in proof of. Fatimah's special place among the children of the Apostle - her honored status and distinction over all the women of humankind - are beyond number.
We shall, therefore, limit ourselves to the reports which we have already mentioned.
Among the things which Allah completed the great honor of the Commander of the Faithful in this world and the world to come was His special favor towards him in having him unite in marriage with the noble daughter of the Messenger of Allah, who was the most beloved of all creatures to him, the consolation of his eyes and mistress of the women of the world. Among the many ahdith (traditions) concerning this event is the sound hadith reported on the authority of Anas ibn Malik, who. said: "As the Apostle of Allah was sitting one day, Ali came to see him.
He addressed him saying, 'O 'Ali, what brings you here¡' 'I came only to greet you with the salutation of peace', Ali replied. The Prophet declared: 'Here comes Gabriel to tell me that Allah has willed to unite you in marriage with Fatimah, peace be upon her. He has, moreover, called as witnesses to her marriage a thousand thousand angels. Allah has revealed to the tree of Tuba, " Scatter your pearls and rubies! " Black-eyed houris rushed to pick the precious stones up, which they shall exchange as presents among them till the Day of Resurrection.'"
It is related on the authority of Ibn 'Abbas, who said:
"On the night when Fatimah was married to Ali, the Messenger of Allah stood before her. Gabriel stood at her right hand and Michael at her left. Seventy thousand angels stood behind her, praising and sanctifying Allah. The Commander of the Faithful prided himself on his marriage to her on numerous occasions." Abu Ishaq ath-Thaqaf reported on the authority of Hakim ibn Jubayr, who reported from al-Hajari who related from his uncle who said: "I heard Ali say one day, "I shall utter words which no other man would utter but that he would be a liar. I am 'Abdullah (Allah's servant), and the brother of the Apostle of Allah. I am the one whose guardian is the Prophet of mercy, for I have married . the mistress of all the women of the community. I am the best of the _vicegerents.' " Numerous reports expressing similar ideas have been transmitted.
ath-Thaqafi reported on the authority of Buraydah, who said: "On the nuptial night of Ali and Fatimah, the Prophet said to Ali, 'Do not do anything until you see me.' He then brought water - or the traditionist reported that he called for water - which he used to perform his ablutions for prayers, pouring the rest over 'Ali. The Prophet then prayed, 'O Allah, bless them! Shower your blessings over them, and bless for them their two young lions (that is, their two sons Hasan and Husayn).'" ath-Thaqafi also related on the authority of Shurahil ibn Abi Sa'd, who said: "On the morning after Fatimah's wedding, the Prophet brought a skinful of milk, and said to Fatimah, 'Drink! May your father be a ransom for you.' He likewise said to Ali, 'Drink! May your cousin be a ransom for you.'"
THE TIME OF FATIMAH'S DEATH AND THE SPOT OF HER GRAVE
It is reported that Fatimah died on the third of Jumada 'l-Akhirah in the eleventh year of the hijrah. She survived the Prophet by only ninety-five days. It is also reported that she survived him by four months.
The Commander of the Faithful (Ali) himself took charge of her washing. It is reported that Asma' daughter of 'Umays assisted him in washing her. Asma' related: "Fatimah had stated in her will that no one should wash her corpse except Ali and I. Thus we washed her together, and the Commander of the Faithful prayed over her along with Hasan and Husayn, 'Ammar ibn Yasir, Miqdad, 'Aqil' az -Zubayr, Abu Dharr, Salman, Buraydah and a few men of Banu Hashim. They prayed over her in the night, and in accordance with her own. will Ali the Commander of the Faithful buried her in secret."
There is much disagreement among traditionists as to the exact spot of her grave. Our own traditionists have asserted that she was buried in the Baqi'. Others said that she was buried in her own chamber, and that when the Umayyad rulers enlarged the Mosque of Medina, her grave came to be in the sanctuary. Still others argued that she was buried between the grave and pulpit of the Prophet. It is to this that the Prophet alluded in his saying: " There is between my grave and pulpit a garden of the gardens of Paradise." The first view is unlikely, while the two other views are nearer to the truth. Thus, those who wish to apply the principle of caution (ihtiyat) when performing ziyarah, or pilgrimage, to her grave, should do so in all three places.
This is all that we wished to say concerning Muhammad, the Elect Prophet (al-Mustafa) and his daughter Fatimah, the Radiant (az-Zahra'). From Allah alone comes success.
1. That is, Abu Sa'd or Sa'id al-Kharkushi. at-Tabrisi (or his editor) here calls him "al-Hafiz", but he seems rather to be known as al-Wa'iz. Despite al-Kharkushi's statement as here reported by at -Tabrisi, traditionists have generally agreed that Fatimah (a.s.) was born early in the Prophet's career.
In The Name Of Allah,
The Most Compassionate,
The Merciful
Abbas :
The Standard Bearer of Husain
* * * * * * * * * *
O Allah! Send your blessings to the head of your Messengers and the
Last of your Prophets Muhammad (saw),
and his pure and cleansed progeny.
* * * * * * * * * * * * * * * *
The shifting sand dunes of Karbala were smeared with blood. Near one of wash dunes, on the bank of Alkoma, lay the prostrate figure of a youth with blood gushing out from innumerable wounds. The crimson life-tide was ebbing fast. Even so, it seemed as if he was anxiously expecting somebody to come to him, to be near him before he breathed his last. Through his starched throat he was feebly calling somebody.
Yes, Abbas was anxiously expecting his master to come to him before he parted with his life, as he had come to the side of all his devoted friends who had laid down their dear lives for him and in espousing his cause.
It is said that before a man's death al the past event of his life pass before his mind's eye in a flash-back. In his last moments Abbas was experiencing this. He was seeing himself as a child in Medina following Husain with a devotion which was considered unique even for a brother. He was seeing the events of that hot and sultry day in Kufa
when his illustrious father Ali was addressing a congregation in the mosque and he, as a child, with his characteristic devotion, was looking at the face of his beloved brother watching him intently so that he could attend to his wishes on an instant command. Seeing from the parched lips of Husain that he was feeling extremely thirsty, how he had darted out from the mosque and returned with a tumbler full of cool, refreshing water and in the hurry to carry the water as quickly as possible to quench the consuming thirst of his dearest brother, how he had spilled water on his own clothes. He was recalling how this incident had made his illustrious father stop in the midst of his speech, with tears rolling down his cheeks at the sight of his young son all wet with water. He was remembering his father's reply to the queries from his faithful followers as to what had brought tears in his eyes, that Abbas who had wetted his body with water in the process of quenching Husain's thirst would in the not too distant future wet his body with his own blood in attempting to quench the thirst of his young children. He was vividly seeing the scene on the 21st Ramazan, way back in 40 Hijra, when his father mortally wounded, was lying on his death-bed and entrusting his children and dependents to the care of the his eldest brother, Hasan - all except him. Seeing that his father had commended all but him to the care of Hasan - how he, a child of 12, had burst out into uncontrollable tears. His father, on hearing him sobbing, had called him to his side and given his hand in Husain's hand with the words:
Husain, this child I am entrusting to you. He will represent me on the day of your supreme sacrifice and lay down his life in defending you and your dear ones, much as I would have done if alive on that day.
How his father had turned to him and affectionately told him:
Abbas, my child, I know your unbounded love for Husain.
Though you are too young to be told about it, when that day dawns, consider no sacrifice too great for Husain and his children.
He saw before his mind's eye that parting with his aged mother Fatima in Medina. How she had affectionately embraced him and reminded him of
the dying desire of his father to lay down his life in the defense of Husain and his dear ones.
A faint smile of satisfaction flickered for a brief moment on his parched lips a smile of satisfaction that he had fulfilled his father's wish; that he had performed his duty for which he was brought up. It just flitted for a moment and vanished as other scenes came before his mind's eye. He was re- living the events of the night before. He was seeing Shimr stealthily coming to him; and talking to him about his ties of relationship; about the protection he had been promised for Abbas by the Commander of Yazid's forces, only if he would leave Husain and go over to Yazid's camp; about the promises of riches and rewards that he would get; how he had spurned the suggestion of Shimr with the utmost disdain to the chagrin of that servile minion who had sold his soul for a mess of pottage. How he had scared away that coward by his scathing rage saying:
You worshipper of Mammon, do not think that Abbas will be lured by your tempting offer of power and pelf. If I die in fending my master, Husain, I shall consider myself the luckiest person. O coward, remember that valiants die but once. Nobody is born to live eternally. By betraying my master, you have betrayed the Prophet, whose religion you profess to follow. On the Day of Judgement you will be doomed to eternal perdition.
I am ashamed to own any relationship with you. Had it not been for the fact that you have come here unarmed, I would have given you the chastisement you deserve for your impudence in asking me to become a turncoat.
How that wretch had scampered from there seeing him roaring like an enraged lion. The thought of that unpleasant interlude contracted his brows. Or was it the excruciating pain he was suffering on account of the deep gashes he had all over his body¡
Yet another scene passed before Abbas's eyes - Sakina leading 42 children, each with a dry water-bag. The children were shouting as if in chorus
Thirst, consuming thirst, is killing us.
Sakina coming to him and putting her dry water-bag at his feet and saying to him:
O uncle, I know you will do something to get water for us. Even if you can bring one bag full of water, we can wet our parched throats.
He could see that thirst, aggravated by the scorching heat of the desert, was squeezing their young lives out of them. The sight of these youngsters had moved him more than any other soul-stirring events of that faithful day. How he had picked up the water-bag with assurance to Sakina that he would go and bring water - God Willing.
How he had taken Husain's permission and marched out of the camp with a sword in one hand, the flag in the other, and the bag on his shoulder, with the children following him in a group up to the outer perimeter of the camp. How Husain had repeatedly requested him to avoid fighting as much as possible and confine himself to the task of bringing water!
His thoughts switched over to the events that had preceded his fall from the horse. With the object of procuring water for his dear little Sakina, he had charged on the enemy who held the river banks. He had run through the enemy ranks like a knife through butter. Again this surging onslaught the cowards could not stand and had run helter-skelter shouting for protection. For a moment it seemed as if Ali, the Lion of God, had descended from heaven. In no time Abbas was near the rivulet. He had jumped down from the horse and bent to fill the water-bag. When it was filled to the brim, he had taken some water in his cupped hand to drink and satisfy his killing thirst. But, on second thoughts, he had thrown the water away. How could he drink water when Sakina and the children were still withering without it¡
How could he be so callous as to forget that his master Husain had not had a drop of water since the last three days. He had turned to his horse which had been let loose so that it could satisfy its thirst.
The animal had been intently looking at its master as if to say:
I too am aware that, so long as our master and his children
remain without water, our thirst cannot be quenched.
With the water-bag filled he had jumped into the saddle with one thought uppermost in his mind, to get the water to the anxiously waiting children as quickly as possible. Seeing him galloping towards the camp of Husain, the enemy had turned. Somebody had shouted from the enemy ranks that if Husain and his people got water, it would be difficult to fight them on the battlefield. Though it was an uneven fight, he fought them with valour which was so characteristic of his fathers Though he was thirsty and hungry, he charged on them and scattered them. The mercenaries of Yazid were running like lambs in a fold when charged by a lion. Seeing that a frontal assault on a man so brave was not possible, they had resorted to a barrage of arrows. When arrows were coming form all sides, Abbas had only one thought in his mind, how to protect the water-bag than his life. Seeing that Abbas was preoccupied with this thought, one treacherous foe, hiding behind a sand-dune, had rushed out and dealt a blow on his right hand and cut it off. In a flash Abbas had transferred his sword to his left hand and the standard he was bearing he had hugged to his chest. Now that the Lion of Ali was crippled, the foes had found courage to surround him. A blow from an enemy's sword severed his left arm. The odds were now mounting against him. He held the bag with his teeth and protected the flag with his chest pressed on the horse's back. Now the paramount thought in his mind was to reach the camp somehow or the other. A silent prayer had escaped his lips:
Merciful Allah, spare me long enough to fulfill my mission.
But that was not to be. An arrow had pierced the water-bag and water had started gushing out of it. Was it water that was flowing out of that bag or the hopes of Abbas¡ All his efforts had been in vain.
After all Sakina's thirst would remain unsatisfied and all her hopes would be frustrated. The enemies who had made bold to surround him, now seeing his helpless condition, were now gathering thick round him.
One of them came near him and struck mortal blow with an iron mace. He reeled over and fell from the horse.
He tossed on the burning sand with excruciating pain. He felt that life was fast ebbing out but his wish to see his master had remained unfulfilled. With one last effort, with all the strength that was left
in him, he shouted:
O my master, do come to me before I die.
As it in answer to his prayers he felt some footsteps near him, Yes, his instinct told him that it was his lord. His one eye had been blinded by an arrow and the other filled with blood and so he could not see. But he felt his master kneeling down beside him, lifting his head and taking it into his lap. Not a word was said for a few seconds because both were choked with emotion. At last he heard Husain's voice, a half-sob, half-muffled cry:
Abbas, my brother, what have they done to you¡
If Abbas could see, would he have recognized his master¡ With back bent and beard turned white and hoary, on hearing the parting cry of his beloved brother, Husain's plight was such that nobody could have recognized him - such was his transformation. Abbas was now feeling the loving touch of his master's hand. With effort he muttered:
You have come at last, my Master. I thought I was not destined
to have a last farewell with you but, thank God, you are here.
With these words he put his head on the sand. Tenderly Husain lifted his head and again put it on his lap, inquiring why he had removed it from there.
My Master, replied Abbas, the thought that when you will be breathing your last, nobody will be there to put your head in a lap and to comfort you, makes me feel that it would be better if my head lies on the sand when I die, just as yours would be. Besides, I am your slave and you are my master. It is too much for me to put my head on your lap.
Husain burst into uncontrollable tears. The sight of his brother, whose name was to become a byword for devotion and unflinching faithfulness, laying down his dear life in his arms, was heart-rending.
Abbas was heard to whisper softly:
My master, I have some last wishes to express. When I was born, I had my first look at your face and it is my last desire that when I die, my gaze may be on it, too. My one eye is pierced by an arrow and the other is filled with blood. If you will clear the blood from my one eye, I'll be able to see you and fulfill my last dying desire. My second wish is that when I die you may not carry my body to the camp. I had promised to bring water to Sakina and, since I have failed in my attempt to bring her water, I cannot face her even in death. Besides, I know that the blows that you have received since morning have all but crushed you and carrying my body to the camp will be heart breaking work for you. And my third wish is that Sakina may not be brought here to see my plight. I know with what love and affection she was devoted to me. The sight of my dead body lying here will kill her.
Husain sobbingly promised him that he would carry out his last wishes added:
Abbas, I too have a wish to be fulfilled. Since childhood you have always called me master.
For once at least call me brother with your dying breath.
The blood was cleared from the eye, one brother looked at the other with a longing lingering look. Abbas was heard to whisper:
My brother, my brother
and with these words he surrendered his soul to his Maker: Husain fell unconscious on the dead body of Abbas with a cry:
O Abbas, who is left to protect me and Sakina after you¡
The flow of Furat became dark as winter and a murmur arose from the flowing water as if to protest against the killing of a thirsty water-bearer on its banks.
The Standard Bearer of Husain
FATIMAH:
THE RADIANT, DAUGHTER OF THE APOSTLE OF ALLAH
By
Abu Ali
al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi