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Sayyida Fatima Al Zahra (as) [OFFICIAL THREAD]

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Name: Fatima

Title: Al Zahra

Born: Friday 20th of Jamadi-ul-Akhar in Mecca

Father's Name: Holy Prophet Muhammad Ibn-e-Abdulla pbuh

Mother's Name: Khadija bint-e-Khuwailid

Died: 13th Jamadi-ul-Awwal at Medina at the age of 18 years (due to injury inflicted upon her through force of a falling door).

Buried: The cemetery of Jannatul Baqi at Medina

Edited by magma

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The Lady of the World: Fatimah az-Zahra (AS)

From the time of the Holy Prophet's (PBUH) death, Fatimah (AS) would be continually found with crying eyes and a burning heart. Her sweet times in her life quickly came to an end; even though throughout her lifetime there were no real sweet periods, because there were the constant pressures, wars, and plots of the enemies against Islam and the Holy Prophet (PBUH).

The hatred and grudges of Badr, Khaybar, Hunayn, that were hidden during the Prophet's (PBUH) time, now became visible. Fatimah (AS) was then made the center of poisonous arrows of the enemies that came at them at every direction.

Her separation of her father; the sad tormenting innocence of her husband Imam Ali (AS); the plots of the enemy against Islam, the worry of Fatimah for the future of the Muslims and the Qur'anic heritage, all came together severely straining her pure heart.

Fatimah (AS) doesn't wish to cause Imam Ali (AS) greater grief by relating to him her sadness, because he already received a severe blow by these unpleasant circumstances, and misdeeds created by the people.

For this very reason, she would go to the grave of the Holy Prophet (PBUH) and tell him of her grief. And she would speak heart rendering words that would burn our inner souls: "Father dear, after you, I feel lonely. I have remained perplexed and deprived, my mouth is inclined to silence, and my back is broken, and the wholesome water of life has become bitter to my taste." And, sometimes she would say: "The person who smells the pure soil of the grave of the Holy Prophet (PBUH), it is only fair that until the end of his life he should smell no other perfume. After you, O' father, so much suffering has fallen upon me that, if they were to fall upon bright days, they would turn into dark, gloomy nights." Why does Fatimah (AS) shed tears in this way?

Why is she so restless?

Why is she as wild rue on fire, with no stability?


The answer: They must be heard from her own words.

Umm Salamah says: "When I went to see the lady of Islam Fatimah (AS) after the death of the Prophet (PBUH), and asked her how she was, in reply, these meaningful sentences were spoken by her: 'Why are you asking me how I am Umm Salamah, when I am caught in the middle of much sadness and sufferings? On the one hand I have lost my father, the Prophet (PBUH), and on the other hand (I see with my own eyes that) there has been injustice done to his successor, (Ali ibn Abi Talib). I swear to God that they have torn the curtain of his inviolability (reverence). But I know that these are the grudges of Badr and the revenges of Uhud, that were hidden in the hearts of the hypocrites (nonbelievers).' " Fatimah's (AS) life never got to completely blossom. Her life was short just like a rose that withers away. What kept going through Fatimah's (AS) mind in her deathbed:

1- She remembered her rights that were taken away.

2- She remembered her oppressed husband and his stolen position.

3- She remembered him being led by his turban to the masjid while she followed him. . .

4- She remembered all this and a gloomy picture appeared before her tired eyes. . . then a sigh becomes imprisoned deep in her heart. . .

The heart which longs for the great Messenger who gave her the good news of her speedy departure after him (PBUH). Oh! How forsaken she was?! But she was the Prophet's (PBUH) daughter! She was his favorite child! She whom the Prophet (PBUH) repeatedly expressed the importance of observing her rights!

And as the Holy Prophet (PBUH) said: "Man is observed by respecting his children!!"

Yet, this did not stop the arrogant ones from encroaching on her rights, nor did it stop the sinful hands from reaching out to strangle the beautiful rose before it completely blossomed!!

Fatimah (AS) had now appeared pale and faint. . . only 90 days were left for her departure to Allah (SWT) and her father (PBUH). On her death bed, Fatimah (AS) laid in calmness and tranquility; while if it was someone else in her case: they would mourn and break apart instead.

At the time of her death she came out clear of the faults of the people towards the injustice and oppression they received. She blamed the people for accepting Abu Bakr's and Umar's leadership over Imam Ali (AS). She foretold calamities which would take place as a result of this misdeed.

There is a story reported that when Fatimah (AS) was suffering from her fatal illness, Abu Bakr and Umar came to visit her. They asked for permission to enter, but she refused to see them. Upon this, Abu Bakr vowed not to enter any house until he saw Fatimah (AS) and asked her to forgive him. Abu Bakr, because of his oath, was forced to spend that night in the cold with no cover.

Eventually, after Umar went and asked Imam Ali (AS) to enter the house and Fatimah then allowed them to enter the house keeping in mind that she obeys the commands of her husband (AS). Fatimah (AS) shunned them, showing them her wrath towards what they have done, and waiting to reply to them on the Day of Judgment when she (AS) meets with Allah (SWT).

Source of References:

Ayatollah Makarem Shirazi. The World's most outstanding lady. Pages 41-43. Tehran, Iran.

Abu Mohammad Ordoni. Fatima the Gracious. Pages 245-253. Islamic Republic of Iran.

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The Prophet Mohammad (S) has said:

Fatemah is a part of me, whoever hurts her, has hurt me and whoever hurts me, has hurt Allah.

(Sunni document: Sahih Bokhari)

(Shi’ah document: Behaar al-Anwaar)

From many sayings of the Prophet Mohammad (S) -as narrated both in Shi'ah and Sunni documents- and Qoraanic verses, it is apparent that Lady Fatemah (SA) was a very special individual. Since, the non-Shi'ah have also narrated these narrations, it is more than obvious that the usurpers of khalifat -who invaded the house and the sanctity of Lady Fatemah after the Prophet, and as the direct result of the this invasion, later her martyrdom happen- knew her highly exalted and Divinely bestowed status. In this Hadith, the Prophet Mohammad (S) clearly states that anyone who harms Lady Fatemah, has actually harmed him and Allah. This narrative is a manifestation of the verse number 57, Sourah Ahzab of Qoraan:

Surely, those who hurt Allah and His Messenger, Allah shall withhold His Mercy from them in this world and the hereafter, and He has prepared for them a disgraceful doom.

This event was not just yesterday's sad story; this invasion of sanctity was a direct disobedience of Allah and his Prophet and the result was, the deviation of humankind from the Right Pass. All the abnormalities in the world have actually been caused by humankind's deviation from Allah's benevolent and perfect laws. We look forward to the day when divine love, peace and security shall encompass the entire planet earth and everyone will live happily ever after; May Allah hasten Mahdi’s Appearance.


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The Attack On Sayyedah Zahra’s (SA) house

Historians, one of whom is ibn Qutaybah in al-Imamah was-Siyasah, said that - after the death of the Prophet and as-Saqifah episode - men came with wood to burn down the house of ‘Ali and Fatemah (SA), to threaten them and those whom they considered as opposition, who had gathered at the house of ‘Ali (AS). Some said to the leader of the assault: ‘Oh man! In the house is Fatemah!’; and Fatemah was the person whom the Muslims agreed to love and respect, and whose position they agreed to acknowledge, because she was the only daughter that the Prophet (S) left when he died, and because she was part of him - what made her angry made him angry and what harmed her harmed him... So, how come you come with fire to burn her house?

But, he replied with his famous statement: ‘Even though!’

We regard this as one of the most dangerous utterances, because it means that there are no sacred entities in this house, and so there is nothing to prevent it being burned with its people inside!

This utterance points to the mindset of the people, and what they were prepared to do. However, had they opened the door to dialogue through nice words, they would have found ‘Ali the man of dialogue, as he had always been throughout his life, even after he became a caliph; and they would have found Fatemah a woman of dialogue, because the Quran, to which Fatemah above all others adhered most closely to, was the book of dialogue. However, those people had already passed the stage of dialogue by the time they gathered the wood to burn the house of az-Zahra (AS). So when in reply to ‘In the house is Fatemah’, that man said ‘Even though!’ this represented the ugliest form of injustice to which Fatemah (SA) was subjected.

2- Other grievances

There were other events in which she suffered, but they have not always been substantiated fully beyond doubt. Those include the actual burning of the house, the breaking of her rib, the miscarriage, the slapping of her cheek, and the beating of her and others. These are recorded in narrations that may have question marks raised against them, either in their actual text (matn) or in the chain of narrators (sanad), as is the case with many historical narrations.

Therefore, we have raised some queries, as have been raised by some scholars in the past (may Allah be satisfied with them) such as Shaykh al-Mufid [20] who seems to question the miscarriage issue, even the existence of the pregnancy - although we disagree with him on the latter. However, we do not deny that these events may have taken place - as Shaykh Muhammad Husayn Kashif al-Ghita’ has done regarding beating her and slapping her cheek [21] because denying requires as much proof as accepting. At any rate, what is definite is that the numerous narrations attain the level of mutawater as a whole, confirm that there was an assault on her if only by exposing her house, attacking it and threatening to burn it - and this alone should be sufficient to prove the degree of crime which took place. It was a crime that continued to haunt those who committed it, and this was why the first caliph declared as he was dying: ‘I wish I had not exposed the house of Fatemah, even if it had declared war on me.’ [22]

3- Denying her Fadak

Scholars from the two schools of thought, including as-Suyouti, in their commentary on the verse: ‘And give to the near of kin his due’ (Quran 17:26), said that when this verse was revealed, the Prophet (S) gave Fatemah (SA) the village of Fadak, which he saw as part of the peace treaty between him and the Jews... [23] It seems that the right of Fatemah (SA) to Fadak has always been well known amongst the Muslims throughout history, and hence ‘Umar ibn ‘Abdul-‘Aziz, the Umayyad caliph, returned Fadak to Ahlul-Bayt. [24] Later, after the first ‘Abbasid caliphs had confiscated it again, al-Mahdi returned it once more, then he and Haroun took it back, and it continued to be in their possession until al-Mamoun became caliph and returned it to the Fatemids. [25] The proofs to Fatemah’s ownership of Fadak were many and clear, and many Muslims gave witness in that regard, including the Commander of the Faithful (AS) and Umm Ayman, but their evidence was refuted! [26] There was no counter evidence - except the hadith in which Abu Bakr narrated that the Prophet (S) said: ‘We, the folk of prophets, do not leave bequests - what we leave is for alms.’ [27]

The factors which stood against this counter evidence, in addition to being contradictory to the Quran, are:

First: the hadith was narrated by Abu Bakr only, and Fatemah (SA), through her stance, denied this hadith;

Second: the Messenger of Allah (S) loved Fatemah (SA) with the greatest of love, and would protect her from any evil. So how come he did not tell her of this (Islamic) ruling, which was anyway contradictory to the Quran, which states that the prophets (AS) inherited and bequeathed? How come he did not tell her when the hadith was directly related to her - in fact, she was its most clear manifestation? How come he did not tell his beloved and save her the trouble?

Third: If the Muslims agree that Fatemah (SA) is the Doyenne of the Women of the World, how come she tells lies, or talks nonsense or contradicts a hadith of her father (S)?

Fourth: The history of prophets (AS) did not tell us that they did not bequeath anything, and that what they left was for alms, since if that were the case the followers of other religions would have known.

Fifth: Is it conceivable that ‘Ali (AS) would enter into dispute with the people about Fadak, and would accuse them of injustice and treason [28] just to side with his wife?! How come and the Prophet (S) said: ‘The right is with ‘Ali wherever he goes’ [29] and: ‘‘Ali is with the right and the right is with ‘Ali?’ [30] And how come ‘Ali does not know that the Prophet (S) does not bequeath when he is the gate to the Prophet’s City of Knowledge and Wisdom, and who has been with the Prophet (S) in a way unparalleled by any other companion?

Sixth: Historians mentioned that Fadak was, in fact, under Fatemah’s control and that at the beginning her claim was based on it being a gift from her father (S) during her life and therefore did not fall into the category of inheritance.

4- The injustice of history

What great individuals suffer is the injustice of history and of the historians who intentionally hide their names, marginalize their roles and do not take care in registering the particulars of their lives, which are rich in lessons and lively examples that can teach generations throughout time. Fatemah (SA) has been one of these victims, for when we study her history, we can find only snapshots of her life with her father the Messenger of Allah (S), but with little details. Fatemah (SA) is mentioned as a migrant: but nothing much is recorded here except that her name is one of those who migrated after the Prophet (S). The irony is that we find history talks extensively about things that are irrelevant to our practical life, such as the celebrations in the heavens when she got married! [31]

We know that her life, although short, was full of lessons, teachings, worship and holy struggle. We can say that, in spite of all this historical injustice, what has reached us from her, and about her, is sufficient to give us the highest example and the most complete role model for any Muslim.

5- She died angry with her oppressors

The attack on Fatemah’s house, and the threat to burn it and other injustices, did not win the approval of the Muslims in general. This forced the two men who oppressed her to come and request ‘Ali (AS) to ask her permission to enter and to try to resolve the matters with her. What was her response?

ibn Qutaybah, in al-Imamah was-Siyasah, narrates that ‘Umar said to Abu Bakr: ‘Let’s go to Fatemah, for we have made her angry.’ So they went together and asked her permission, but she denied it to them.

They asked ‘Ali to talk to her, and he did. When they entered and sat, she turned her face to the wall. They greeted her, but she did not answer. Abu Bakr said: ‘Oh you the Messenger of Allah’s beloved! I swear by Allah that the kinship of the Messenger of Allah is more beloved to me than my kinship, and you are surely more beloved to me than my daughter ‘Aeshah, and I wished the day your father died that I died and did not stay after him... Do you see me, when knowing you and your virtues and honour, denying you your right and inheritance from the Messenger of Allah (S)? Except that I heard your father the Messenger of Allah (S) saying: We, the folk of prophets, do not leave bequests - what we leave is for alms.’

Fatemah (SA) did not comment on the inheritance issue, since she has previously dealt with that in detail in her sermon, but she wanted to establish the proof on the two of them regarding the harm, injustice and wrong-doing to which she was subjected. Hence she said: ‘Can I see you if I narrate a hadith from the Messenger of Allah (S); you know it, will you do according to it?’ They replied: ‘Yes’; she said: ‘I ask you by Allah, haven’t you heard the hadith of the Messenger of Allah (S): the satisfaction of Fatemah is my satisfaction and the discontent of Fatemah is my discontent?’ They said: ‘Yes, we heard it from the Messenger of Allah (S).’ She said: ‘Therefore, I take Allah and his angels as witnesses that you have made me discontented and have not satisfied me, and when I meet the Prophet I shall complain about you to him!’ Abu Bakr

said: ‘I take refuge in Allah from his discontent and your discontent Oh Fatemah!’; but she said: ‘I swear by Allah that I shall invoke Allah against you in every prayer I do!’ [32]

In another source, she said: ‘I ask you by Allah, have you heard the Prophet (S) say: Fatemah is part of me and I am part of her; whoever harms her harms me and whoever harms me harms Allah, and whoever harms her after my death it is as if he has harmed her during my life, and who harms her during my life as if he harms her after my death?.’ They said: ‘Oh Lord, yes’; she said: ‘Gratitude to Allah.’ Then she said: ‘Oh Allah! I make you witness, so be witnesses you who are present, that they have harmed me in my life and at my death!’ [33]

In this way, and with all strength and courage, Fatemah (SA) proved her case and registered that the two of them had made her angry, and hence also the Messenger of Allah (S), and above that Allah the Most High. Her anger remained, like a bleeding wound, in the heart of her descendants and followers. When Abdullah ibn al-Hasan was asked about Abu Bakr and ‘Umar, he said: ‘Our mother was a truthful woman and daughter of a sent prophet; she died angry with some people and we are angry because of her anger.’ [34]

Her burial, grave and ‘Ali’s funeral farewell speech

Her protest did not stop at that; she continued her protest until her death. She asked ‘Ali (AS) to bury her at night [35] and that those who oppressed her and confiscated her right should not be present. She wanted to express her protest and opposition to aggression and injustice even after death, and she wanted it to be angry and hurtful, but with wisdom and convincing evidence and strong attitudes. She knew that people would start asking: why would the daughter of the Prophet (S) be buried at night? Why did she request that? What was happening? For this had not happened in Islam and everyone was expecting to participate in the funeral of their Prophet’s daughter. But they were to find out that she was buried at night, and they would be told that that was her will!

The question spread out amongst Muslims: why? This is what Fatemah (SA) wanted, to awaken consciences, and those who had been fooled would know the nature of the conspiracy and what had happened. Moreover, her will also stated that her grave should be flattened so as to add another proof and witness to the injustice she suffered, and to eternalise her protest upon those who oppressed her... [36] ‘Ali (AS) did exactly what she wanted and buried her at night and effaced her grave. The place of her grave remained unknown, although some narrations by the Imams of Ahlul-Bayt (AS) say that she was buried in her house, while others say that she was buried in the rawdhah (garden) which was, according to some scholars, what the Prophet (S) meant in his hadith: ‘Between my grave and my pulpit a garden from the gardens of paradise.’ A third possibility, according to others, is that she was buried in the cemetery of al-Baqi.’ [37]


[1] A’yan ash-Shi’ah, Sayyed Mohsen al-Amin al-Ameli, Dar at-Ta’aruf, Beirut, Vol.1, page 307.

[2] Same; also narrated in Sunan Abu Dawoud, Musnad Ahmad and others.

[3] Ditto.

[4] al-Kafi, volume 4, page 555. Also, ‘Awalem az-Zahra, page 372 states that between the houses of the Prophet (S) and Fatemah (SA) there was an opening so that he (S) would be kept informed about her and her welfare.

[5] Ditto, page 308. Also in Sunan at-Tirmidhi and al-Amali by at-Tousi.

[6] al-Behar, volume 43, chapter 4, page 86; Musnad Fatemah, ‘Ataridy, page 106.

[7] al-Irshad, volume 1, page 156; Sahih Muslim, Vol. 4, page 187, Dar Ihya’ at-Turath al-’Arabi, 1991; al-Behar, volume 2, chapter 29, page 486.

[8] Behar al-Anwar, volume 43, page 19; this nickname ‘Umm Abeeha’, mother of her father, is included as one of the names by which she used to be known - see ‘Awalem az-Zahra, page 69.

[9] al-Behar, volume 39, chapter 73, page 56.

[10] Fatemah az-Zahra fil-Ahadith al-Nabawiyah, as-Sarawi, Beirut 1994, page 86, 92; ‘Awalem az-Zahra, page 380.

[11] al-Behar, volume 43, page 127, 140; Dalael az-Zahra, page 46.

[12] Kashf al-Ghummah, al-Arbeli, volume 1, page 463; al-Behar, volume 43, page 141.

[13] Yanabi’ al-Mawaddah, volume 1, page 124.

[14] Behar al-Anwar, volume 25, page 193.

[15] Dalael al-Imamah, page 68.

[16] Same, page 69; Kanz al-’Ummal, volume 12, page 113, ar-Rishalah publishers, Beirut 1993.

[17] ‘Awalem az-Zahra, page 580; Musnad Fatemah az-Zahra, page 218-9, Dar as-Safwah, Beirut.[18] Dalael al-Imamah, page 76; ‘Awalem az-Zahra, page 621.

[19] Narrated by so many sources, which could never gather to conspire to lie, so as to make it impossible for it but to be true. The translator.

[20] al-Irshad, volume 1, page 355; this also seems to be the opinion of at-Tabarsi in I’lam al-Wara bi A’lam al-Huda, volume 1, page 395, Ahlul-Bayt publishers, Iran, 1417H.

[21] Jannat al-Ma’wa, page 135, Dar al-Adwa’, Beirut 1988.

[22] Commentary on Nahj al-Balaghah, volume 6, page 50; Lisan al-Mizan, volume 4, page 189.

[23] al-Durr al-Manthour, volume 4, page 177; Yanabi’ al-Mawaddah, volume 1, page 138.

[24] Futouh al-Buldan, page 38; Commentary on Nahj al-Balaghah, volume 16, page 216.

[25] Commentary on Nahj al-Balaghah, volume 16, page 216.

[26] Same, page 122.

[27] Sahih al-Bukhari, Karmani’s commentary, volume 15, page 4.

[28] Commentary on Nahj al-Balaghah, volume 16, page 229.

[29] Faraedh as-Simtayn, volume 1, page 177.

[30] Behar al-Anwar, volume 48, page 26.

[31]’Awalem az-Zahra, page 275.

[32] al-Imamah was-Siyasah, page 14.

[33] Behar al-Anwar, volume 43, page 203.

[34] Commentary of Nahj al-Balaghah, volume 6, page 49-50.

[35] Behar al-Anwar, volume 43, page 210-1; ibn Sa’d in Tabaqat as-Sahabah; al-Hakim in al-Mustadrak; al-Bayhaqi in as-Sunan; at-Tabari in at-Tarikh; and others.

[36] ‘Awalem az-Zahra, page 519.

[37] al-Behar, volume 97, page 190, 192, 193, 196; ‘Awalem az-Zahra, page 517-526

Edited by Ali Mahdi

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Congratulations on the Birth Anniversary of Hadhrat Fatemah (SA)

The Holy Prophet (S) – through a divine command – was ordered to seclude himself from contact with Khadijah (SA) for 40 days. Despite all his love for his dear wife, the Holy Prophet (S) did not go home in compliance with God’s order. During the whole 40-day period of his seclusion, Muhammad (S) was engaged in prayers, fasting, and spiritual connections with his Lord.

The Holy Prophet (S) had sent a courier to Khadijah (SA) to notify her of the matter and assure her that there was nothing wrong with her and that the event had happened as a result of God’s command.

When the seclusion stage came to its end, at the time of iftar (while the Holy Prophet (S) was preparing himself to end his fasting by eating food), he heard the familiar voice of Archangel Gabriel: “God sends His salaams to you! Get ready to receive the celestial gift from your Lord!”

Then angels brought down a tray full of heavenly fruits for Muhammad (S). Gabriel (as) told him: “Eat from this heavenly dish tonight; then go to Khadijah; Almighty God has willed to create a pure child out of this blissful food.”

Nine months passed. During her pregnancy, Khadijah (SA) talked to the baby in her womb; a baby, who turned out to be the most supreme lady among the mankind from the very first to the last.

Finally Archangel Gabriel brought glad tidings to the Holy Prophet (S):

“Oh Messenger of God! This baby is a much dignified daughter. All your offspring and descendants shall be descended from her. She is the mother of Infallible Imams: the religious leaders who shall be your successors when the divine revelation would end (after your demise).”

The Holy Prophet (S) transmitted the good tidings to Khadijah (SA) to make her heart happy with the promising news.

Some years earlier, when Khadijah had married Muhammad (S), the aristocratic ladies of her tribe (entitled Quraysh) left her alone and cut off their relations with her as an objection to her decision in marrying Muhammad (S). When the time for childbirth approached, Khadijah dispatched someone to go to the ladies of Quraysh and ask them to help her in the process of giving birth to her baby, but they refused to help Khadijah even at that difficult time.

At that crucial moment, when Khadijah had lost hope to receive any help from the ladies of Quraysh, she sought assistance from her Lord. By the grace of God, four of the most beautiful women in white dressings came to help her in that time of need.

They had bowls of heavenly water in their hands. Each one began to introduce herself. The first one said, “I am your foremother, Eve.” The second one said, “I am Asiyah daughter of Mazahem, Pharaoh’s wife.” The third one said, “I am Kulthoum, Moses’ sister,” and the fourth one said, “I am Maryam (Saint Mary) daughter of ‘Imran, mother of Jesus Christ; we have come to deliver your child.”

So with the help of these heavenly ladies, Fatemah (SA) was delivered, and the brightness and brilliance of her face illuminated the sky from east to west. The four holy ladies bathed the baby with heavenly water, wrapped her in heavenly clothes, and put her on the lap of Khadijah (SA).

The baby was named Fatemah (SA), because she and her followers shall be protected from the fire of hell. The news of Fatemah’s birth reached the Holy Prophet (S). He was extremely delighted to hear the joyful news. He perceived that the divine promise of giving him the Kawthar (the Abundant Blessing) had been fulfilled.

At the same time that the birth of Holy Fatemah (SA) had made the Holy Prophet (S) and Khadijah (SA) happy, the enemies of Islam became disappointed and upset as they used to call the Holy Prophet as Abtar - i.e. the one who shall be without posterity (as all his children had died due to different reasons) - but now they saw that he was given an abundant blessing through the birth of Holy Fatemah (SA).

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Lady Fatemah (SA) - The Manifestation of Kindness and Self-Sacrifice

The tradition (hadith) related below is said to be responsible for the revelation of the following Noble Quranic verses:

.”.. and prefer (them) before themselves, though poverty may afflict them.” (Noble Quran, 59:9)

It is related that: One day a poor, hungry man came to Prophet Muhammad (S) to ask for some food. Prophet Muhammad (S) guided him to go to the homes of his wives and get something to eat. All of them had no food in their homes and thus could not offer the poor man anything. He returned to Prophet Muhammad (S) who then asked his companions (sahabah), “Who is going to invite this guest to his home?” Imam ‘Ali (AS) immediately offered to take the man as his guest and soon they proceeded towards Imam ‘Ali’s (AS) home.

On reaching home, Imam ‘Ali (AS) informed his wife Fatemah bint Muhammad (SA) that they had a guest and also enquired as to what they had at home for food. Fatemah bint Muhammad (SA) said that they had just enough food to feed the children, but that they would give priority to the poor guest. Imam ‘Ali (AS) then offered to turn off the lamp in the house, asking Fatemah bint Muhammad (SA) to put the children to bed. Imam ‘Ali (AS) thought of making the home dark so that their guest would not notice that his hosts had very little food and get embarrassed. Imam ‘Ali (AS) accompanied the guest on the dinner mat but the guest did not notice that Imam ‘Ali (AS) had not eaten, since the house was dark.

The night passed by in this manner. The guest ate comfortably and the members of Fatemah az-Zahra’s (SA) home slept hungry.

It has been confirmed by numerous exegetes of the Noble Quran that those Quranic verse mentioned above refers to the incident that demonstrated the kindness and self-sacrifice of Fatemah bint Muhammad (SA) and her family.

Jaber ibn ‘Abdullah al-Ansari (RA), a prominent companion (sahabi) of Prophet Muhammad (S) has reported that:

One day, we were with Prophet Muhammad (S) after ‘Asr (afternoon) prayer when an old immigrant man came by who was wearing worn out clothes and was barely able to walk because of his old age and weakness. Prophet Muhammad (S) enquired him about his welfare and the old immigrant man said, “Oh Prophet of Allah! I am starving, so feed me; I am naked, so cloth me; and I am poor, so help me!”

Prophet Muhammad (S) said, “Surely I have nothing to give you, yet, he, who guides to goodness is equal to one who performs it. So go to the house of one (she) who loves Allah and His messenger, and Allah and His messenger love her. The one who prefers Allah over herself; I mean Fatemah (SA).”

Fatemah az-Zahra’s (SA) house was near to that of Prophet Muhammad (S). He (S) asked Hadhrat Bilal (RA) to lead the old immigrant man to her house. As soon as they reached her house, the old immigrant man cried out loudly, “Peace be upon you Oh People of the House (Ahlul-Bayt) of Nabiullah, where the angles frequent their visits; where Rouh al-Amin (Gabriel) descends bringing what the Lord of the worlds reveals.” Fatemah bint Muhammad (SA) responded to his greetings and asked who he was, to which, the old immigrant man replied, “I am an old Arab man. I have emigrated from a distant land. Oh Daughter of Prophet Muhammad! I am hungry and in need of clothing - so console me and may Allah bless you.”

This incident occurred at a time when Prophet Muhammad (S), Imam ‘Ali (AS) and Fatemah bint Muhammad (SA) had not eaten anything for three days. Fatemah bint Muhammad (SA) looked around. The only thing she could see in the house was a goatskin on which his two little children, Imam Hasan and Imam Husayn used to sleep. She picked up the goatskin and came to door. She extended that goatskin to the old man from behind the door and said: “Please take this and fulfil your needs.” However, the old man said, “Oh Daughter of Prophet Muhammad! I complain to you of hunger and you give me a goatskin? How can I eat this?”

Fatemah bint Muhammad (SA) thought and then she realized that she was wearing a necklace which was the wedding gift from Fatemah the daughter of Hamzah ibn ‘Abdul-Muttaleb. Fatemah bint Muhammad (SA) took the necklace off and gave it to the old man saying, “Sell this and Allah (SWT) will grant you with a solution to your problem.” The old man took the necklace, brought and showed it to Prophet Muhammad (S). Prophet Muhammad (S) looked at the necklace and his eyes filled up with tears. Prophet Muhammad (S) said, “Indeed Allah (SWT) will grant you a solution, for Fatemah, the Mistress of all the women has given to you this necklace.”

Hadhrat ‘Ammar ibn Yaser (RA), who was present among the companions (Sahabah) said, “Oh Messenger of Allah! Do you allow me to buy this necklace?” Prophet Muhammad (S) said, “Buy it ‘Ammar, surely if all men and women participate in its purchase, Allah (SWT) will protect them from Hellfire.” Hadhrat ‘Ammar ibn Yaser (RA) asked the old man for its price and he replied, “A meal of bread and meat, a Yemeni shirt to cover myself and a dinar to return to my family.” Hadhrat ‘Ammar ibn Yaser (RA) gave him 20 dinar and 200 dirham, a Yemeni shirt, wheat bread and meat, and a horse to take him to his home. Prophet Muhammad (S) asked the old man if he was satisfied with all that and he replied in affirmation. “So reward Fatemah for her kindness”, said Prophet Muhammad (S). The old man prayed, “Oh Allah! Give Fatemah that which no eyes have ever seen and no ears have ever heard.”

Hadhrat ‘Ammar ibn Yaser (RA) perfumed the necklace with musk and sent it to Prophet Muhammad (S) with a slave named Sahm whom he had purchased with the booty he received from Khyber, saying, “Give this necklace to the Messenger of Allah and tell him that I gift you to him too.” When the slave delivered the necklace and the message, Prophet Muhammad (S) said to him, “Take this necklace to Fatemah and I gift you to her.” When the slave came to Fatemah bint Muhammad (SA), she took her necklace back and set the slave free. When the slave was set free, he laughed loudly.

People who had been watching the whole thing, asked Sahm for the reason of his laughing. Sahm replied: “I laughed when I thought of the abundance of goodness in this glorious necklace - it came out of the house, fed a hungry man, clothed a naked man, and provided for a lost wayfarer. It then freed a slave from his bond and then returned to its rightful owner/mistress.”

The above incident once again demonstrate the kindness and self-sacrifice of Fatemah bint Muhammad (SA) and Prophet of Islam, Muhammad (S) taught us, the Muslims at large, to be grateful to anyone who provides any kind of help. The best expression of that gratitude is doing a du’a for your benefactor. Fatemah bint Muhammad (SA) did not need any du’a/prayer from a stranger, but that was the teaching of the Prophet of Islam, Muhammad (S) and his methodology.

The Prophet (S) said, “I am not pleased unless Fatemah is pleased.”

Manaqeb al-Imam ‘Ali of ibn al-Maghazali, page 342.

The Prophet (S) said, “The most beloved of my family to me is Fatemah.”

The Prophet (S) said, “Fatemah is part of me. Whatever upsets her upsets me, and whatever harms her harms me.”

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Forty Hadiths About Fatima

اربعون لؤلؤة نادرة عن الزهراء (ع)

1) The Prophet (s) said, "On the Day of Judgment, a caller will call out, 'lower your gaze until Fatima has passed." Kenz Al-Omal, v. 13, p. 91 & 93, Muntakhab Kenz Al-Omal quoted in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, p. 190; Asad Al-Ghaba, v. 5, p. 523; Tadhkirat Al-Khawas, p. 279; Dhaka'ir Al-Uqubi, p. 48; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 356; Nur Al-Absar, p. 51-52, Yanabi^ Al-Muwadda, v. 2, ch. 56, p. 136.

قال النبي- ص -: (إذا كانَ يَوْمُ القيامَةِنادى مُنادٍ: يا أَهْلَ الجَمْعِ غُضُّوا أَبْصارَكُمْ حَتى تَمُرَّفاطِمَة) كنز العمّال ج 13 ص 91 و 93/ منتخب كنز العمّال بهامش المسند ج 5 الصفحة 96/ الصواعق المحرقة ص 190/ أسد الغابة ج 5 ص 523/ تذكرة الخواص ص279/ ذخائر العقبى ص 48/ مناقب الإمام علي لابن المغازلي ص 356/ نورالأبصار الصفحة 51 و 52/ ينابيع المودّة ج 2 باب 56 ص 136


2) The Prophet (s) said, "When I long for the fragrance of Paradise I smell the neck of Fatima."Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.

قال النبي- ص -: (كُنْتُ إذا اشْتَقْتُ إِلىرائِحَةِ الجنَّةِ شَمَمْتُ رَقَبَةَ فاطِمَة)منتخب كنز العمّال ج 5 ص 97/ نور الأبصار ص 51/ مناقب الإمام علي لابن المغازلي ص 360


3) The Prophet (s) said, "Of all the women in the Universe, four would suffice: Mary, Asiya, Khadija, and Fatima."Al-Sahihain, v. 3, the Chapter on the Virtues of Fatima, p. 171; Seir Alam Al-Nabala', v. 2, p. 126; Al-Bidaya wa Al-Nihaya, v. 2, p. 59; The Virtues of Al-Imam Ali of Ibn Al-Maghazali, p. 363.

قال النبي- ص -: (حَسْبُك مِنْ نساءِالعالَميَن أَرْبَع: مَرْيمَ وَآسيَة وَخَديجَة وَفاطِمَة) مستدرك الصحيحين ج 3 باب مناقب فاطِمَة ص 171/ سير أعلام النبلاءج 2 ص 126/ البداية والنهاية ج 2 ص 59/ مناقب الإمام علي لابن المغازلي ص 363


4) The Prophet (s) said, "Oh, Ali, Jibreel has informed me that God has married you to Fatima." Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141.

قال النبي- ص -: (يا عَلِي هذا جبريلُ يُخْبِرنِي أَنَّ اللّهَ زَوَّجَك فاطِمَة)مناقب الإمام علي من الرياض النضرة: ص 141


5) The Prophet (s) said, "I am not pleased unless Fatima is pleased."Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 342.

قال النبي- ص -: (ما رَضِيْتُ حَتّى رَضِيَتْ فاطِمَة) مناقب الإمام علي لابن المغازلي: ص 342


6) The Prophet (s) said, "Oh, Ali, God has commanded me to marry you to Fatima."Al-Sawaiq Al-Muhariqa,. ch. 4, p. 142; Dakha'ir Al-Uqubi, p. 30 & 31; Tadhkirat Al-Khawas, p. 276; Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141; Nur Al-Absar, p. 53.

قال النبي- ص -: (يا عَلِيّ إِنَّ اللّهَ أَمَرَنِي أَنْ أُزَوِّجَكَ فاطِمَة)الصواعق المحرقة باب 11 ص 142/ ذخائر العقبى ص 30 و 31/ تذكرة الخواص ص 276/ مناقب الإمام علي من الرياض النضرة ص141/ نور الأبصار ص53


7) The Prophet (s) said, "Verily, God married Ali to Fatima."Al-Sawaiq Al-Muhariqa, p. 173.

قال النبي- ص -: (إِنّ اللّهَ زَوَّجَ عَليّاً مِنْ فاطِمَة) الصواعق المحرقة ص 173


8) The Prophet (s) said, "All the children of a mother are attributed to their fatherly relation except the sons of Fatima."Al-Sawaiq Al-Muhariqa, p. 156 & 187; related in similar words in Mustadrak Al-Sahihain, v. 3, p. 179; Kenz All-Omal, v. 13, p. 101; Is^af Al-Raghibeen quoted in the appendix of Nur Al-Absar, p. 144.

قال النبي- ص -: (كُلُّ بَنِي أُمّ يَنْتَمونَ إِلى عُصْبَةٍ، إِلاّ وُلدَ فاطِمَة) الصواعق المحرقة ص 156 و 187/ قريب من لفظه في مستدرك الصحيحين ج3 ص 179/ كنز العمّال الجزء13 ص101/إسعاف الراغبين بذيل نور الأبصار ص 144


9) The Prophet (s) said, "All the children of a woman are attributed to their father, but not the sons of Fatima."Kenz Al-Omal, v. 13, p. 101; Al-Sawaiq Al-Muhariqa, p. 187 & 188; Is^af Al-Raghibeen quoted in the margin of Nur Al-Absar, p. 144.

قال النبي- ص -: (كُلِّ بَنِي أُنثىعصْبَتُهم لأَبيهِمْ ماخَلا وُلْد فاطِمَة)كنز العمّال ج 13ص 101/الصواعق المحرقة ص 187 و 188/ إسعاف الراغبين بهامش نور الأبصار ص144


10) The Prophet (s) said, "The most beloved of my family to me is Fatima."Al-Jami^ al-Sagheer, v. 1, #203, p. 37; Al-Sawaiq Al-Muhariqa, p. 191; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 479; Kenz Al-Omal, v. 13, p. 93.

قال النبي- ص -: (أَحَبُّ أَهْلِي إِليَّ فاطِمَة) الجامع الصغير ج 1 ح 203 ص 37/ الصواعق المحرقة ص 191/ ينابيع المودّة ج 2 باب 59 ص 479/ كنز العمّال ج 13 ص93


11) The Prophet (s) said, "The four greatest women in the Universe are Mary, Asiya, Khadija, and Fatima."Al-Jami^ Al-Sagheer, v. 1, #4112, p. 469; Al-Isaba fi Tamayyuz Al-Sahaba, v. 4, p. 378; Al-Bidaya wa Al-Nihaya, v. 2, p. 60; Dakha'ir Al-Uqubi, p. 44.

قال النبي- ص -: (خَيْرُ نِساءِ العالَمين أَرْبَع: مَرْيَم وَآسية وَخَدِيجَة وَفاطِمَة)الجامع الصغير ج 1 ح 4112 ص 469/ الإصابة في تمييز الصحابة ج 4 ص378/ البداية والنهاية ج 2 ص 60/ ذخائر العقبى ص 44


12) The Prophet (s) said, "The head of the women of Paradise is Fatima."Kenz Al-Omal, v. 13, p. 94; Sahih Al-Bukhari, Kitab Al-Fadha'il, Chapter on the Virtues of Fatima; Al-Bidaya wa Al-Nihaya, v. 2, p. 61.

قال النبي- ص -: (سيّدَةُ نِساءِ أَهْلِ الجَنَّةِ فاطِمَة) كنز العمّال ج13 ص94/ صحيح البخاري، كتاب الفضائل، باب مناقب فاطمة/ البداية والنهاية ج 2 ص61


13) The Prophet (s) said, "If I were separated from the fruits of Paradise I would kiss Fatima."Nur Al-Absar, p. 51.

قال النبي- ص -: (إذا إشْتَقْتُ إلى ثِمارالجنَّةِ قَبَّلتُ فاطِمَة)نور الأبصار ص 51


14) The Prophet (s) said, "Many men have reached completion, but no women have reached completion except four: Mary, Asiya, Khadija, and Fatima."Nur Al-Absar, p. 51.

قال النبي- ص -: (كَملَ مِنَ الرِّجال كَثِيرُ وَلَمْ يَكْمُلْ مِنَ النساءِ إِلاّ أَرْبَع: مَرْيـــم وَآسِيَة وَخَديجـــَة وَفاطِمـــَة) نور الأبصار ص 51


15) The Prophet (s) said, "The first people to enter Paradise will be Ali and Fatima."Nur Al-Absar, p. 52; related by similar wording in Kenz Al-Omal, v. 13, p. 95.

قال النبي- ص -: (أَوَّلُ مَنْ يَدْخُلُ الجَنَّةَ: عَليٌّ وَفاطِمَة)نور الأبصار ص 52/ قريب من لفظه في كنز العمّال ج 13 ص 95


16) The Prophet (s) said, "The verse of purification was revealed concerning five people: myself, Ali, Hassan, Hussein, and Fatima."Is^af Al-Raghibeen, p. 116; Sahih Muslim, Kitab Fadha'il Al-Sahaba.

قال النبي- ص -: (أُنْزِلَتْ آيَةُالتطْهِيرِ فِيْ خَمْسَةٍ فِيَّ، وَفِيْ عَليٍّ وَحَسَنٍ وَحُسَيْنٍ و َفاطِمَة)إسعاف الراغبين ص 116/ صحيح مسلم، كتاب فضائل الصحابة


17) The Prophet (s) said, "The best women in Paradise will be Mary, Asiya, Khadija, and Fatima."Seir Alam Al-Nubala', v.2, p. 126; Dakha'ir Al-Uqubi, p. 44.

قال النبي- ص -: (أَفْضَلُ نِساءِ أَهْل الجَنَّةِ: مَرْيَمُ وَآسيةُ وَخَديجَةُ وَفاطِمَة)سير أعلام النبلاء: ج 2 ص 126/ذخائر العقبى: ص 44


18) The Prophet (s) said, "The first one to enter Paradise will be Fatima."Yanabi^ Al-Mawadda, v. 2, p. 322, ch. 56.

قال النبي- ص -: (أَوَّلُ مَنْ دَخَلَ الجَنَّةَ فاطِمَة) ينابيع المودّة ج2 ص322 باب56


19) The Prophet (s) said, "The Mehdi is from my family, from the sons of Fatima."Al-Sawaiq Al-Muhariqa, p. 237.

قال النبي- ص -: (المَهْدِيِ مِنْ عِتْرَتي مِنْ وُلدِ فاطِمَة)الصواعق المحرقة ص237


20) The Prophet (s) said, "Verily, God has weaned (fatama in Arabic) my daughter Fatima and her children and those who love them from the Hellfire, and that is why she is named Fatima." Kenz Al-Omal, v. 6, p. 219.

قال النبي- ص -: (إنّ اللّهَ عَزَّوَجَلَّ فَطـــَمَ ابْنَتِي فاطِمَـــة وَوُلدَهـــا وَمَنْ أَحَبًّهُمْ مِنَ النّارِ فَلِذلِكَ سُمّيَتْ فاطِمَة)كنز العمال ج6 ص219


21) The Prophet (s) said, "Fatima, you will be the first amongst my Ahlul-Bayt to follow after me." Haliyat Al-Awliya, v. 2, p. 40; Sahih Al-Bukhari, Kitab Al-Fadha'il; Kenz Al-Omal, v. 13, p. 93; Muntakhab Kenz Al-Omal, v. 5, p. 97.

قال النبي- ص -: (فاطِمَة أَنْتِ أَوَّلُ أَهْلِ بَيْتي لُحُوقاً بِي)حلية الأولياء ج 2 ص 40/ صحيح البخاري كتاب الفضائل/كنز العمّال ج 13 ص 93/ منتخب كنز العمّال ج 5 ص 97


22) The Prophet (s) said, "Fatima is part of me. Whatever upsets her upsets me, and whatever harms her harms me." Sahih Muslim, v. 5, p. 54; Khasa'is Al-Imam Ali of Nisa'i, p. 121-122; Masabih Al-Sunnah, v. 4, p. 185; Al-Isabah, v. 4, p. 378; Seir Alam Al-Nubala', v. 2, p. 119; Kenz Al-Omal, v. 13, p. 97; similar wording is related in Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 241; Haliyat Al-Awliya', v.2, p. 40; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 58; Dhakha'ir Al-Uqubi, p. 38; Tadhkirat Al-Khawass, p. 279; Yanabi^ Al-Mawadda, v.2, ch. 59, p. 478.

قال النبي- ص -: (فاطِمَة بَضْعَةٌ مِنّي، يُريبُنِي ما رابَها، وَيُؤذِيني ما آذاهَا)صحيح مسلم ج 5 ص 54/ خصائص الإمام علي للنسائي ص 121 و 122/مصابيح السنّة الجزء 4 الصفحة 185/ الإصابة ج 4 ص 378/ سير أعلام النبلاء ج 2 ص119/ كنز العمّال ج 13 ص 97/ وقريب من لفظه في سنن الترمذي ج 3 باب فضل فاطِمَة ص 241/ حلية الأولياء ج 2 ص40 / منتخب كنز العمّال بهامش المسند ج 5 ص 96/معرفة ما يجب لآل البيت النبوي من الحق على من عداهم ص 58/ ذخائر العقبى ص 38/ تذكرة الخواص الصفحة 279/ ينابيع المودّة ج 2 باب59 ص 478


23) The Prophet (s) said, "Fatima is part of me, and whoever pleases her, pleases me." Al-Sawaiq Al-Muhariqa, p. 180 & 132; Mustadrak Al-Hakim; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 73; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 468.

قال النبي- ص -: (فاطِمَة بَضْعَةٌ مِنّي يَسُرُّنِي ما يَسُرُّها) الصواعق المحرقة ص 180 و 232/ مستدرك الحاكم / معرفة ما يجب لآل البيت النبوي من الحق على من عداهم ص 73/ ينابيع المودّة ج 2 باب 59 ص468


24) The Prophet (s) said, "Fatima is the head of the women of Paradise."Sahih Al-Bukhari, v. 3, Kitab Al-Fadha'il, Chapter on the Virtues of Fatima, p. 1374; Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 164; Sunan Al-Tirmidhi, v. 3, p. 266; Kenz Al-Omal, v. 13, p. 193; Muntakhab Kenz Al-Omal, v. 5, p. 97; Al-Jami^ Al-Sagheer, v. 2, no. 564, p. 5760; Seir Alam Al-Nubala’, v. 2, p. 123; Al-Sawaiq Al-Muhariqa, p. 187 & 191; Khasai’s Al-Imam Ali of Nisa’i, p. 118; Yanabi^ Al-Mawadda, v. 2, p. 79; Al-Jawhera Fi Nasab Ali Wa Aalihi, p. 17; Al-Bidaya wa Al-Nihaya, v. 2, p. 60.

قال النبي- ص -: (فاطِمَة سِيِّدةُ نِساءِ أَهْلِ الجَنِّة)صحيح البخاري ج 3 كتاب الفضائل باب مناقب فاطِمَة ص 1374/ مستدرك الصحيحين ج 3 باب مناقب فاطِمَة ص 164/ سنن الترمذي ج 3 ص 226/ كنز العمّال ج 13 ص 93/ منتخب كنز العمّال ج 5 ص 97/ الجامع الصغير ج 2 ص654 ح 5760/ سير أعلام النبلاء ج 2 ص 123/ الصواعق المحرقة ص 187 و191/ خصائص الإمام عليّ للنسائي ص 118/ ينابيع المودّة ج 2 ص 79/الجوهرة في نسب عليّ وآله ص 17/ البداية والنهاية ج 2 ص 60


25) The Prophet (s) said, Fatima is part of me, so whoever makes her angry makes me angry.” Sahih Al-Bukhari, v. 3, Kitab Al-Fadha’il, Chapter on the Virtues of Fatima, p. 1374; Khasa’is Al-Imam Ali of Al-Nisa’i, p. 122; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5858; Kenz Al-Omal, v. 3, pp. 93-97; Muntakhab in the margin of Al-Musnad, v. 5, p. 96; Masabih Al-Sunnah, v. 4, p. 185; Is^af Al-Raghibeen, p. 188; Dakha’ir Al-Uqubi, p. 37; Yanabi^ Al-Mawadda, v. 2, pp. 52-79.

قال النبي- ص -: (فاطِمَة بَضْعَةُ مِنّي فَمَنْ أَغْضَبَها أَغْضَبَنِي) صحيح البخاري ج 3 كتاب الفضائل باب مناقب فاطِمَة ص1374/خصائص الإمام عليّ للنسائي ص 122/ الجامع الصغير ج 2 ص 653 ح 5858/ كنزالعمّال ج 3 ص 93 ـ 97/ منتخب بهامش المسند ج 5 ص 96/ مصابيح السنّة ج4 ص 185/ إسعاف الراغبين ص 188/ ذخائر العقبى ص 37/ ينابيع المودّة ج2 ص 52 ـ 79


26) The Prophet (s) said, “Fatima is a maiden of Paradise created in human form.” Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 296.

قال النبي- ص -: (فاطِمَة خُلِقَتْ حورِيَّةٌ فِيْ صورة إنسيّة) مناقب الإمام علي لابن المغازلي ص 296


27) The Prophet (s) said, Fatima is a maiden of Paradise in human form, she does not receive any kind of menses.” Al-Sawaiq Al-Muhariqa, p. 160; Is^af Al-Raghibeen, p. 188; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, v. 5, p. 97.

قال النبي- ص -: (فاطِمَة حَوْراءُ آدَميّةَلَم تَحضْ وَلَمْ تَطْمِث)الصواعق المحرقة ص 160/ إسعاف الراغبين ص 188/ كنز العمّال ج 13 ص 94/ منتخب كنز العمّال ج 5 ص 97


28) The Prophet (s) said, Fatima is part of me, whatever harms her harms me, and whatever is against her is against me.”Mustadrak Al-Sahihain, v. 3, p. 173; Sunan Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 240; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, ch. 3, p. 190.

قال النبي- ص -: (فاطِمَة بَضْعَةٌ مِنّي يُؤْذيِني ما آذاها وَيَنَصُبَني ما أنَصَبَها)مستدرك الصحيحين ج 3 ص 173/ سنن الترمذي ج 3 باب فضل فاطِمَة ص240/ كنز العمّال الـــجزء13 ص 93/ منتخب كنز العمّال بهامش المسند ج 5 ص 96/ الصواعق المحرقة الفصل الثالث ص190


29) The Prophet (s) said, Fatima is part of me – whatever makes her angry makes me angry, and whatever pleases her pleases me.” Al-Sawaiq Al-Muhariqa, p. 188; similar wording is narrated in Mustadrak Al-Sahihain, v. 3, p. 172; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5859.

قال النبي- ص -: (فاطِمَة بَضْعَةُ مِنّي يُغْضِبُني ما يُغْضِبُها وَيَبْسُطُني ما يَبْسَطُها)الصواعق المحرقة ص 188/ قريب من لفظه في مستدرك الصحيحين ج 3 ص172/ الجامع الصغير ج 2 ص 653 ح 5859


30) The Prophet (s) said, Fatima is more beloved to me than you, oh Ali, and you are dearer to me than her.”Majma^ Al-Zawa’id, v. 9, p. 202; Al-Jami^ Al-Sagheer, v. 2, p. 654, n. 5761; Muntakhab Kenz Al-Omal, v. 5, 97; Asad Al-Ghaba, v. 5, p. 522; Yanabi^ Al-Mawadda, v. 2, ch. 56, p. 79; Al-Sawaiq Al-Muhariqa, ch. 3, p. 191.

قال النبي- ص -: (فاطِمَة أَحَبُّ إِليَّ مِنْكَ يا عَلِيّ وَأَنْتَ أَعَزُّ عَلَيَّ مِنْها)مجمع الزوائد ج 9 ص 202/ الجامع الصغير ج 2 ص 654 ح 5761/ منتخب كنز العمّال ج 5 الصفحة 97/ أسد الغابة ج 5 ص 522/ ينابيع المودّة ج 2 باب56 ص 79/ الصواعق المحرقة الفصل الثالث ص 191


31) The Prophet (s) said, “Fatima is part of me and she is my heart and the soul which is between my two sides.” Nur Al-Absar, p. 52.

قال النبي- ص -: (فاطِمَة بَضْعَةٌ مِنّي وَهِيَ قَلْبِيْ وَهِيَ روُحِي التي بَيْنَ جَنْبِيّ)نور الأبصار ص 52


32) The Prophet (s) said, Fatima is the head of the women of my nation.” Seir Alam Al-Nubala’, v. 2, p. 127; Sahih Muslim, Kitab Fadha’il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa’id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.

قال النبي- ص -: (فاطِمَة سيِّدَةُ نِساءِ أُمَّتِي)سير أعلام النبلاء ج 2 ص 127/صحيح مسلم، كتاب فضائل الصحابة، باب مناقب فاطمة/مجمع الزوائد ج 2 ص 201/إسعاف الراغبين ص 187


33) The Prophet (s) said, Fatima is a branch of me, what pleases her pleases me, and what saddens her, saddens me.”Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 168; Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, v. 5, p. 97; Seir Alaam Al-Nubala’, v. 2, p. 132.

قال النبي- ص -: (فاطِمَة شُجْنَةٌ مِنّي يَبْسُطُنِي ما يَبْسُطُها وَيَقْبِضُنِي ما يَقْبُضُها) مستدرك الصحيحين ج 3 باب مناقب فاطِمَة ص 168/ كنز العمّال ج 13ص 96/ منتخب كنز العمّال ج 5 ص 97/ سير أعلام النبلاء ج 2 ص 132


34) The Prophet (s) said, Fatima is part of me – whatever causes her pain causes me pain, and whatever makes her happy makes me happy.” Manaqib Al-Khawarizmi, p. 353.

قال النبي- ص -: ( فاطِمَة بَضْعَةٌ مِنّي يُؤلِمُها ما يُؤْلِمُنِي وَيَسَرُّنِي ما يَسُرُّها)مناقب الخوارزمي ص 353


35) The Prophet (s) said, Fatima is part of me, whoever harms her has harmed me.” Al-Sunan Al-Kubra, v. 10, chapter regarding the one who denies the testimony of the father for his child, p. 201; Kenz Al-Omal, v. 13, p. 96; Nur Al-Absar, p. 52; Yanabi^ Al-Mawadda, v. 2, p. 322.

قال النبي- ص -: (فاطِمَة بَضْعَةٌ مِنّي مَنْ آْذاهَا فَقَدْ آذانِي) السنن الكبرى ج 10 باب من قال: لا تجوز شهادة الوالد لولده ص 201/ كنز العمّال ج 13 ص 96/نور الأبصار ص52/ ينابيع المودّة ج 2 ص 322


36) The Prophet (s) said, Fatima is the joy of my heart, and her sons are the fruit of my soul.” Yanabi^ Al-Mawadda, v. 1, ch. 15, p. 243.

قال النبي- ص -: (فاطِمَة بَهْجَةُ قَلْبِي وَابْناها ثَمْرَةُ فُؤادِي) ينابيع الموّدة ج 1 باب 15 ص 243


37) The Prophet (s) said, Fatima is not like the women of the children of Adam.” Majma^ Al-Zawa’id, v. 9, p. 202.

قال النبي- ص -: (فاطِمَة لَيْسَتْ كَنِساءِ الآدَميّين)مجمع الزوائد ج 9 ص 202


38) The Prophet (s) said, Fatima is part of me – what saddens her saddens me, and what pleases her pleases me.”Al-Sunan Al-Kubra, v. 7, p. 64, the chapter on what will transpire on the Day of Judgement; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96.

قال النبي- ص -: (فاطِمَة مُضْغَةٌ مِنّي يَقْبِضُني ما قَبَضَها وَيَبْسُطُني ما بَسَطَها)السنن الكبرى ج 7 ص 64باب الأنساب كلها منقطعة يوم القيامة /منتخب كنز العمال بهامش مسند أحمد ج5 ص96


39) The Prophet (s) said, “Oh Fatima, verily God is angry when you are angry.” Al-Sawaiq Al-Muhariqa, p. 175; Mustadrak Al-Hakim, Chapter on the Virtues of Fatima; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 351.

قال النبي- ص -: (فاطِمَة إِنّ اللّهَ يَغْضِبُ لِغَضَبَكِ)الصواعق المحرقة ص 175/ مستدرك الحاكم، باب مناقب فاطمة / مناقب الإمام علي لابن المغازلي ص 351


40) The Prophet (s) said, Fatima, God will not torture you or any of your children.” Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, in the margin of Musnad Ahmad, v. 5, p. 97; Is^af Al-Raghibeen, in the margin of Nur Al-Absar, p. 118.

قال النبي- ص -: (فاطِمَة إِنّ اللّهَ غَيْرُ مُعَذِّبِكِ وَلا أَحَدٍ مِنْ وُلْدِكِ)كنز العمّال ج13 ص96/ منتخب كنز العمّال بهامش مسند أحمد ج5 ص97/إسعاف الراغبين بهامش نور الأبصار ص118

Edited by magma

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Salam Alaikom

Have you read the book: "Bait al-Ahzan" from Sheikh Abbas Qommi? the writer is the compiler of the famous book: "Mafatih al-Jinan".

in this book he talks about the good attitudes of lady Fatima(s.a.) and also about the way that her majesty was martyred, and also how Imam Ali(a.s.) burried her.

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Salam Alaikom

Have you read the book: "Bait al-Ahzan" from Sheikh Abbas Qommi? the writer is the compiler of the famous book: "Mafatih al-Jinan".

in this book he talks about the good attitudes of lady Fatima(s.a.) and also about the way that her majesty was martyred, and also how Imam Ali(a.s.) burried her.


Thanks brother  is this book also online?

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Salam Alaikom

Have you read the book: "Bait al-Ahzan" from Sheikh Abbas Qommi? the writer is the compiler of the famous book: "Mafatih al-Jinan".

in this book he talks about the good attitudes of lady Fatima(s.a.) and also about the way that her majesty was martyred, and also how Imam Ali(a.s.) burried her.


It looks like an excellent book. Thanks!

^ Bait al-Ahzan has the English translation House of Sorrows.http://islamicblessings.com/upload/House%20of%20Sorrows.pdf

Thanks for posting a link :)

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What can we even mention about this great lady? She is one of the four leaders of the women of paradise. She was described as the 'mother' of her own father, who would clean and tend to the wounds inflicted on the Messenger of Allah, Muhammed [s.a.w].  She is the one through whom the progeny of the Ahlulbayt asws have come through. There was no woman more beloved to the Prophet than his daughter Fatima a.s. She never once disobeyed her father, spoke rudely to him, or caused him to be angry. She also played a role in helping convey key islamic tenants and teachings to the women, thus helping her father, and taking a very proactive role in this manner. 

We often here about disputed accounts of how she died, many of them legitimate variants of opinions [and it is permissible and fine to differ on a historical account]. But i say, not enough has been said about this exemplary role model as to how she lived. I feel in this regard, we shia's have let Fatima a.s down, in not elucidating and elaborating on her actual day to day life and who she was in this regard.


Edited by uponthesunnah

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In his book, titled 'the Mas'um Fatima' [The infallible Fatima], Ayatullah Fadllulah [may Allah bless his soul], elaborates on how this pure lady and daughter of the apostle lived.

A link to the PDF: http://english.bayynat.org/Books/Fatimah.pdf


"The daughter of the Messenger of Allah (p), and the wife of the Commander of the Faithful, Imam Ali (a.s.), is the subject of a book written by His Eminence, Sayyed Muhammad Hussein Fadlullah. 

Based on another book by His Eminence, Az-Zahraa (a.s.) al Qudwa, compiled by Hussein Ahmad Al-Khisin, “Fatima (a.s.)”, is a compilation of speeches and lectures delivered by His Eminence.

The 80 pages of the book, a publication of Dar Al-Malak, discuss how the example of Lady Fatima (a.s.) serves as an role model for both men and women, shedding the light on the life she had led, and the reasons behind the constant revival of her memory. 

Sayyed Fadlullah explains how the infatuation for the character of Fatima (a.s.) is not an inflation of the past, but rather a revival of her virtues and exquisite morality. When we mention Fatima (a.s.) we cannot but remember her father (p), her message, and her role. We also remember Fatima (a.s.) in our own predicaments; and we feel as if she is living with us in our hopes, concerns, and joys as well. 

The book constitutes of a brief account of her life including her birth and childhood. It is explained how, at a very young age, she was aware of the responsibilities attached to her role. She was the Messenger (p)’s own mother, taking care of him and baring his pain and grief.

She was the first female student in the school of the Prophet (p). She was a spectacular lady in every single detail in her life, especially when it comes to her marriage. 

The issues of her status in the Holy Quran, in the Hadith and among Muslims, the example of a role model and her role as a teacher, write, and an orator. She is the considered the Doyenne of the women of the world, as mentioned by her father (p). The Prophet (p) also narrated that: “Fatima is a part of me…” which further indicates her sanctimony and virtue which we regard very highly.

The fourth and final chapter of the book is dedicated to questions and answers. They cover interesting topics including the difference between her and all other women in Islam, including Virgin Mary (a.s.), why did Fatima (a.s.) demand Fadak, and the controversial issue of Fatima (a.s.)’s rib. The final chapter also explains the concept of infallibility that was given to her by Allah Who wanted her to be a role model for all people, men and women.

Fatima (a.s.), as mentioned by the translator, is a multidimensional personality whose life and trials must be examined, analyzed, and appreciated."

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The following narration is graded Muwathaq in mirat al uqul, and is contained in Kitab Al Kafi, Volume 8

H 15011  Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Al-Kindy, from Ahmad Bin Al- Hassan Al-Maysami, from Aban Bin Usman, from Muhammad Bin Al-Mufazzal who said:

‘I heard Abu Abdullah a.s saying: ‘Fatima a.s went to a pillar in the Masjid, and she was addressing the Holy Prophet. Events have occurred after you, and differences. Had you witnessed them, they would not have increased so much. We have missed you like the missing of the earth of its downpour of rain. And your people are in disturbance, so witness them and do not be absent’.

الحديث الرابع والستون والخمسمائة : موثق.



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Syeda Fatima (sa)

1. Allah made all the beings without previous matter & samples & shapes & pattern. And made them wear the dress of life by His main & might & created them according to His divine will & Intention, short of it that He might have needed their creation, or have wished any benefit for Himself from their shaping & sketching, except this that he wanted to give a proof of His wisdom & make the people (creation) aware about His obedience & submission, & invited them to his servitude & worship & make His invitation grand & ostentatious.

2. Allah fixed the reward for His obedience & torment for His insubordination & disobedience, so that He may restrain His servants from His wrath & fury & lead them to His paradise.

3. I testify that there is no Deity (LORD) except the sole & matchless Allah. And the testification of the singleness of Allah is a word that Allah has declared sincerity (as) it's reality, & made the hearts the centre of it's contact & union. And has made the specifications & research of the oneness of Allah's station obvious & evident in the light of meditation. The Allah who can not be seen by the eyes & tongues are unable & baffled to describe His virtues & attributes. And the intelligence & apprehension of man is helpless & destitute from the imagination of his howness.

4. Allah saw nations & groups had various different sects in their religion & scattered & staying on on the verge of the fires of differences, busy with their idol worshipping. They denied God with all the signs & symbols of HIM. So Allah illuminated the darkness through my father Mohammad (SAW) and removed the darkness from their hearts, removed (cured) the blindness of the eyes.

5. The Prophet (P.B.U.H) said to Fatima (SA), "what is the thing which is a blessing for a women?"
She said that, "she must not see a man (stranger & not intimate) & a man must not see her".

6. Allah made the faith for you as a purity from polytheism (& infidelity).

7. And (made) service the cause of your getting distant (purification) from pride (egoism).

8. And rendered fasting for the maintenance & firmness of your sincerity.

9. And Allah set Hajj for the consolidation & reinforcement of the religion.

10. Allah executed & rendered justice for the sake of putting together & harmonization of the hearts.

11. And Allah set the subordination & obedience of us (the household of the Prophet (P.B.U.H) for the security of society's system & our Imamate as a safety from segregation & disunity.

12. And (Allah made) Jihad (holy war), the honor & glory for Islam & abjectness & humbleness for the infidels & hypocrites.

13. And (Allah rendered) patience as a help for getting reward.

14. And (Allah caused) commanding goodness & forbidding to do evil for the amendment & correction of society & the common folks (public).

15. And (Allah made) the kindness to parents as a protection (shield) to His wrath & displeasure.

16. And Allah made joining & connecting with the kinship & cognation, the cause of lengthening of life.

17. And Allah made law of retaliation (revenge for homicide) as the security of blood (from being shed).

18. And Allah executed the vow performing as a medium for forgiveness.

19. And (Allah rendered) prohibition from drinking wine the cause of taking distance from contaminations (evils).

20. And Allah prohibited polytheism for the sake of (bringing about) sincerity in (His) adoration & worship.

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