FATIMAH: THE
RADIANT, DAUGHTER OF THE APOSTLE OF ALLAH

ByAbu Alial-Fadl ibn al-Hasan ibn al-Fadl
at-Tabrisi(c. 468/1076 - 548/1154)

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 DEATHAND 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.