لطفا منتظر باشید ...
FATIMAH:
THE RADIANT, DAUGHTER OF THE APOSTLE OF ALLAH
By
Abu Ali
al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi
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.
Reference:
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.
