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In the Name of God بسم الله

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 صلى الله عليه وآله وسلم

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

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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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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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^ Bait al-Ahzan has the English translation House of Sorrows.


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On 12/19/2014 at 11:07 AM, Khaybar said:

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!

On 12/19/2014 at 11:42 PM, hameedeh said:

^ Bait al-Ahzan has the English translation House of Sorrows.


Thanks for posting a link :)

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Anyone who needs the Urdu version, it has an advertisement at the beginning. :blush:


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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.


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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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8. Fatimah's (as) elegy on Fadak

He said: Abu Bakr Muhammad ibn Umar al-Ji’abi reported to me from Abu Abdillah Ja'far ibn Muhammad ibn Ja'far al-Hasani, who reported from Isa ibn Mehran, from Yunus, from Abdullah ibn Muhammad ibn Sulaiman al-Hashemi, from his father, from his grandfather, from Zainab ibn ‘Ali ibn Abi Talib (as) that she said:

When the opinion of Abu Bakr and his supporters became unanimous about depriving Fatimah, peace be upon her, from Fadak, and she lost all hope about his reconsideration, she came to her father's grave, threw herself upon it, and grievously complained about the way the {people} treated her. And she wept, till the earth on the grave became wet with her tears, and then she said in her elegy:

"There have been after you news and incidents
were you to witness them, you would have disapproved them;
We have missed you, the way a parched land misses the rainfall,
your people are in total disarray, see how they have reneged.
Jibraeel used to endear us with the verses (of Qur'an),
but after you have hid from us, all good is also concealed;
You were the moon, from whose light people benefited,
and upon you was revealed the books - from the Lord Almighty.
Men have attacked us and humiliated us,
after the Prophet, and all wealth has been usurped; 
The perpetrator of injustices to us will know his fate 
on the day of Judgement, where he will finally land. 
We have come across things which no one before us,
neither from Arabs nor from the Ajam have suffered; 
So, we shall continue weeping over you as long as we live,
and as long as we have eyes which well up with flowing tears."



9. "I have not known of an assembly of people worse than you...." said Fatimah (as)

He said: Abu Bakr Muhammad ibn Umar al-Ji’abi reported to me from Abu al-Husayn al-Abbas ibn al-Mughairah, who reported from Abu Bakr Ahmad ibn Mansoor al-Ramadi, who reported from Saeed ibn Ufayr who reported from Ibn Lah'eah, from Khalid ibn Yazeed, from Ibn Abi Hilal, from Marwan ibn Uthman who said:

When people swore the allegiance on the hands of Abu Bakr, ‘Ali (as), al-Zubair and al-Miqdad entered the house of Fatimah, peace be upon her, and refused to come out. So, Umar ibn al-Khattab said: "Set the house on fire upon them." Then al-Zubair came out with his sword. So Abu Bakr said: "Catch this dog." As they advanced towards him, he (al-Zubair) slipped and fell and the sword fell off his hand.

Then Abu Bakr said: "Hit him with the stone." Zubair hit the stone till it broke.

‘Ali ibn Abi Talib (as) left the house from the direction of Aaliyah and met Thabit ibn Qays ibn Shammas. He said: "O Abul Hasan, what has happened to you?" He said: "They have resolved on burning down my house, while Abu Bakr is sitting on the pulpit, receiving allegiance, he neither prevents them for doing it nor is he condemning it."

Thabit said: "My palm will not leave your hand, till I am killed by your side." So they moved forward together till they came back towards Madinah while Fatimah (peace be upon her) stood at her door, and all of the people had left her house. She was saying: "I have not known of an assembly of people worse than you; you left the messenger of Allah unattended, when his corpse lay before us; you resolved about your affairs among yourselves, refusing to seek our leadership; and you did to us what you did, and you recognized no right for us."



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5. Fatimah (SA) after the khilafat of Abu Bakr

He said: Abul Hasan ‘Ali ibn Muhammad al-Katib reported to me from al-Hasan ibn ‘Ali al-Zafarani, who reported from Ibrahim ibn Muhammad al-Thaqafi, who reported from Abu Ismail al-Attar, from Ibn Luhaya'h, from Abul Aswad, from Urwah ibn al-Zubayr that:

When people swore allegiance to Abu Bakr,

Fatimah, the daughter of (Prophet) Muhammad, peace be upon him and his progeny, came to the door of her house and said:

"Never have I witnessed a day like this. They have indeed, set a worst record. They left their Prophet, peace be upon him and his progeny, with his corpse in our midst and preoccupied themselves with the matter (of succession) without us."


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اليوم الثالث عشر من جمادي الأول؛ ذكرى استشهاد أم الأئمة، الصديقة المبارکة، الطاهرة الزکية، الراضية المرضية، المغصوبة حقها، سيدة نساء العالمين، فاطمة الزهراء سلام الله علیها.

  نتقدم بأحر التعازي بهذا المصاب الجلل إلى مقام سيدنا ومولانا رسول الله والأئمة الطاهرين صلوات الله عليهم أجمعين، وإلى مقام مولانا صاحب العصر والزمان عجل الله تعالى فرجه الشريف، وإلى الأمة الإسلامية جمعاء، وإلى جميع الموالين والمحبين لأهل البيت عليهم السلام.

 اللهم إلعن أعدائها وظالميها، وغاصبي حقها، لعنًا دائمًا، مستمرًا لاینقطع أبدًا.

 العتبة الرضوية المقدسة

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The intrusion of Lady Fatimah’s (as) home and her martyrdom:

In this regard, we will cite some documents from Sunni sources, so that it becomes clear that the intrusion of Lady Fatimah’s (as) home and what took place after, is a clear historical fact, not a myth!! And although during the reign of the khalifahs, there was great censorship and prevention regarding writing about the virtues and merits of the Ahlul-Bayt, but this historical truth was ‘cast in stone’ and preserved in historical and hadith sources. In citing these sources, we will go in chronological order, from the first centuries after hijrah onward till contemporary writers.

1- Ibn Abi Sheybah and the book Al-Musannaf

Abu Bakr Ibn Abi Sheybah (159-235 ah), the author of the book Al-Musannaf narrates through an authentic chain of narraters:

“When the people pledged their allegiance (bey’ah) to Abu Bakr, Ali and Zubeyr were speaking and consulting with each other in Lady Fatimah’s home, and Umar was informed of this. He went to Lady Fatimah’s (as) home and said: “O daughter of the messenger of Allah, the most beloved of all to us was your father and after him, you, but by God this love will in no way get in the way of me having this home put to fire if these individuals gather in it. Having said this, he left. When Ali (as) and Zubeyr returned, the noble daughter of the prophet (pbuh) said to Ali (as) and Zubeyr: “Umar came to me and swore that if you continue to gather here, he will have it put to fire. By God! He will do what he has sworn to do![1]


2- Baladheri and the book Ansab al-Ashraf


Ahmad ibn Yahya Jaber Baghdadi Baladheri (270 ah), the renowned writer and author of a great historical book, has narrated this incident in his book of Ansab al-Ashraf:

Abu Bakr sent for Ali (as) to get bey’ah from him, but Ali (as) refused to do so. Then Umar mobilized with a torch, and was confronted by Fatimah at the door of her home. Fatimah (as) said: “O son of Khattab, I can see that you want to my home to fire?!” Umar replied: “Yes, this will help what your father was sent for (meaning that this is to Islam’s benefit)!!”[2]


3- Ibn Qutaybah and the book Al-Imamah wal-Siyasah:

The famous historian, Abdullah bin Muslim bin Qutaybh Deynwari (212-276) was one of the leaders in the field of literature and a very hardworking writer in the field of Islamic history. Ta’wil Mukhtalaf al-Hadith and Adab al-Kateb are only some of his works. In his book of Al-Imamah wal-Siyasah, he writes:

Abu Bakr asked about those who had refrained from pledging their allegiance to him and had gathered in Ali’s (as) home, sending Umar after them. He came to the door of Ali’s (as) home and called everyone so they would come out, but they refused. Here, Umar ordered for wood to be brought and said: “By the God who Umar’s life lays in the hands of, come out or I will burn the house down on you. One man said to Umar: “O Aba Khafs (his surname), in this home, there is Fatimah, the daughter of the prophet!” Umar replied: “Let it be!”[3]

Ibn Qutaybah continues the narrative in a more saddening and heartbreaking manner:

Umar, along with a group, came to the door of Fatimah’s home and knocked. When Fatimah heard their voices, she said in a loud voice: “O Rasulullah! How we suffered from the son of Khattab and Abu Quhafah after you!” Upon hearing this, the people with Umar returned, but Umar and a group remained there and brought Ali out of the home, took him to Abu Bakr and said: “Do bey’ah!” Ali said: “What if I don’t?” They replied: “By the God that there is no other God but Him, we will behead you…”[4]

Clearly, this incident in history is hard and bitter on the supporters of the two khalifahs, and that is why some have questioned Ibn Qutaybah’s book; this is while Ibn Abi al-Hadid, a great historical expert, sees this book to indeed belong to him and frequently quotes from it. Unfortunately though, this book has been subject to alteration and portions of it have been omitted in its print, while those same portions have been quoted in Ibn Abi al-Hadid’s commentary on the Nahjul-Balaghah.

Zerekli, in the book of A’lam considers this book to be of the works of Ibn Qutaybah and adds that some of the ulema have a different view in this regard, in other words, he attributes doubt to scholars other than himself. Ilyas Sirkis[5] also considers this book to belong to Ibn Qutaybah.

4- Tabari and his history book:

Muhammad ibn Jarir Tabari (310 ah) narrates the story of the intrusion of Lady Fatimah’s (as) home in his history book as such:

Umar ibn Khattab came to Ali’s home, while some of the Muhajerin were gathered therein. He faced them saying: “By God I will set the house to fire unless you come out for bey’ah. Zubayr exited the home with a drawn sword, but he tripped and the sword fell from his hand and the others rushed to him and seized the sword.[6]

This part of history shows us that getting bey’ah for the khalifah was through threatening and fear; is such bey’ah really worth anything? The reader must judge for himself.

5- Ibn Abd Rabbih and the book Al-Aqd al-Farid:

Shahab al-Din Ahmad, known by the name ‘Ibn Abd Rabbihi Andulusi, author of Al-Aqd al-Farid (463 ah), has written in detail about the history of Saqifah, and writes about ‘those who refused to do bey’ah with Abu Bakr’ in such manner:

Ali and Abbas and Zubayr were sitting in the home of Fatimah (as), it was then that Abu Bakr sent Umar to get them out of Fatimah’s home and said to him: “If they refuse to come out, attack them! At this moment, Umar ibn Khattab left for Fatimah’s home with some fire so that he could set it on fire, but was confronted by Fatimah. The daughter of the prophet said: “O son of Khattab! Have you come to set my house on fire?! He answered: “Yes! Unless you also do as the rest of the nation has done (and do bey’ah)!”[7]

Till this part of our article, we tried mentioning passages from different books about how there was a decision on intruding and violating the home of Lady Fatimah (as). In the second part of the article, we will speak about what actually happened after that.

Did an attack on the home of Lady Fatimah actually take place?

Until now, we spoke of the dishonorable intentions of the khalifah and his followers. Some historians leave it at that and either didn’t or couldn’t speak of what happened afterwards, while others have engaged in the tragedy that took place after that, meaning the attack on the home of Lady Fatimah (as), and have to some extent unveiled the truth of what happened. Here we will cite these sources and as we did in the first section, we will list the sources in chronological order:

6- Abu Ubayd and the book Al-Amwal:

Abu Ubayd Qasem bin Salam (224 ah) in his book of Al-Amwal which is relied on by Islamic faqihs narrates:

Abul-Rahman ibn Awf says: “I went into Abu Bakr’s home when he was ill to visit him, after speaking for a long time, he said to me: “There are three things I have done in my lifetime that I wish I hadn’t, the same way there are three things that I never did that I wish I had. Also, there are three things I wish I had asked the prophet.

As for the three things I have done that I wish I hadn’t:

I wish I had never violated the respect of Fatimah’s home and left it as it was, even though they had closed it (to plot for) an assault.[8] When Abu Ubeyd is narrating this part of the narration, instead of mentioning the phrase: لم أکشف بیت فاطمه و ترکته... (I wish I hadn’t violated the respect of Fatimah’s home), he just says “and so on”, adding that he doesn’t like to narrate that part!


But whenever Abu Ubeyd, because of his religious bias or any other reason, refuses to narrate the truth, researchers and commentators of Al-Amwal write it in its footnote; the omitted sentences have been mentioned in the book Mizan al-I’tidal. In addition to that, Tabarani in his Mu’jam, and Ibn Abd Rabbih in Aqd al-Farid and others have mentioned the omitted sentences.


7- Tabarani and the Mu’jam Kabir:


Abul-Qasem Suleyman bin Ahmad Tabarani (260-360), whom Dhahabi in Mizan al-I’tidal describes as a reliable individual[9], says in his Al-Mu’jam al-Kabir (which has been printed many times) when speaking of Abu Bakr and his sermons and death: “Upon death, Abu Bakr wished several things. (He said) I wish I had not done three things (that I did) in my life, had done three things (that I never did) in my life, and had asked the prophet three things (that I never did). Regarding the three things he had done and wished he hadn’t, he said: “The three things I wish I had never done; I wish I had never violated the respect of Fatimah’s home and had left it as it was![10] This shows that Umar’s threats had actually taken place and had been carried out.


8- Ibn Abd Rabbih and Aqd al-Farid:


Ibn Abd Rabbihi Andulusi, writer of the book Aqd al-Farid (463 ah) in his book narrates from Abdul-Rahman ibn Awf that: “I visited Abu Bakr in his home during his sickness and he said: “There are three things I wish I had never done, one of those three things was that I wish I had never opened the home of Fatimah although they had closed its doors (to plot) for an assault.[11] We will list the names and the words of those figures who have narrated these words of the khalifah.


9- Nadham’s words in the book Al-Wafi bil-Wafayat:


Ibrahim ibn Sayar Nadham Mu’tazili (160-231 ah), who is renowned for his proficiency in literature and writing, thus earning him the title ‘Nadham’, has, in multiple books, narrated what happened in the home of Lady Fatimah (as). He says: “On the day when bey’ah was being done for Abu Bakr, he struck a blow at Fatimah’s stomach, causing her to miscarry the baby named Muhsin that she bore in her womb!!”[12] (Please pay attention here)


10- Mubarrad in the book of Kamel:


Muhammad ibn Yazid bin Abdul-Akbar Baghdadi (210-285 ah) a famous writer and compiler of great works, in his book of Al-Kamel, recounts the story of the wishes of the khalifah, narrating from Abdul-Rahman ibn Awf: “I wish I had never opened the home of Fatimah and I had left it even if they had closed it for battle.”[13]


11- Mas’udi in Muruj al-Dhahab:


Mas’udi (325 ah) writes in his Muruj al-Dhahab:


When Abu Bakr was on the verge of death, he said: “I have done three things I wish I had never done, one of those three things is that I wish I had never violated the respect of Fatimah’s home” and he said many things in this respect!”[14]


Although Mas’udi is positively inclined towards and likes the Ahlul-Bayt, but here he doesn’t finish narrating the khalifah’s words and only allusively finishes it. But Allah سُبْحَانَهُ وَ تَعَالَى knows the truth and His servants also have a general idea!


12- Ibn Abi Darem in the book Mizan al-I’tidal:


Ahmad ibn Muhammad, known as Ibn Abi Darem, a Kufi narrator of hadith (357 ah), is one whom Muhammad ibn Ahmad ibn Hammad Kufi describes as: “کان مستقیم الأمر، عامة دهره” which translates as: He was on the right path all his life.


Keeping this status in mind, he recounts that in his presence, this news was given that Umar kicked Lady Fatimah and she miscarried the child she bore, whom they had named Muhsin![15] (Please pay attention)


13- Abdul-Fattah Abdul-Maqsud and the book Al-Imam Ali:


He has narrated the attack on the home of Fatimah (as) in two places of his book; we will only cite one here:


“By the God who Umar’s life lays in the hands of, either you come out or I burn the house down on those in it. A group who feared Allah سُبْحَانَهُ وَ تَعَالَى and kept the respect of the household of the prophet (pbuh) after him said: “O Aba Hafs, Fatimah is in this home.” He brazenly yelled: “Let it be!” He went close and knocked, then kicked and hit at it with his fist so that it would open by force. Ali (as) came…Fatimah’s scream rose from close to the entrance of the home…this was her scream for help…!”[16](we chose not to quote all the details for this is very tragic)


We will close with another hadith by Muqatil bin Atiyyah in the book Al-Imamah wal-Siyasah (although many things are still left unsaid!)


In this book he writes:


“When Abu Bakr got bey’ah from the people by threat and the sword and force, Umar sent Qunfudh along with a group to Ali and Fatimah’s home, and Umar gathered wood and set the home on fire…[17] In continuation of this, other incidents that took place have been mentioned by him that we are ashamed and devastated to mention.


Conclusion: Considering all the documents and records that have mentioned this incident, can one still say that Lady Fatimah’s martyrdom is only a myth?! Is this really being fair?! Any unbiased person should be moved by the facts listed above and what happened after the demise of the holy prophet (pbuh), and to what measures some were willing to go to, to consolidate their control of power. What was written here leaves no excuse for the unbiased reader, none of what was mentioned above was made up by us, all of it was from their sources.[18]



[1] Musannaf Ibn Abi Sheybah, vol. 8, pg. 572, kitab al-maghazi (the chapter on battles). “انّه حین بویع لأبی بکر بعد رسول اللّه(صلى الله علیه وآله) کان علی و الزبیر یدخلان على فاطمة بنت رسول اللّه، فیشاورونها و یرتجعون فی أمرهم. فلما بلغ ذلک عمر بن الخطاب خرج حتى دخل على فاطمة، فقال: یا بنت رسول اللّه(صلى الله علیه وآله) و اللّه ما أحد أحبَّ إلینا من أبیک و ما من أحد أحب إلینا بعد أبیک منک، و أیم اللّه ما ذاک بمانعی إن اجتمع هؤلاء النفر عندک أن امرتهم أن یحرق علیهم البیت

[2] Ansab al-Ashraf, vol. 1, pg. 586, Dar Ma’aref Publications, Qahirah. “انّ أبابکر أرسل إلى علىّ یرید البیعة فلم یبایع، فجاء عمر و معه فتیلة! فتلقته فاطمة على الباب. فقالت فاطمة: یابن الخطاب، أتراک محرقاً علىّ بابى؟ قال: نعم، و ذلک أقوى فیما جاء به أبوک...

[3] Al-Imamah wal-Siyasah:12, Maktabah Tijariyyah Kubra, Egypt. “انّ أبابکر رضی اللّه عنه تفقد قوماً تخلّقوا عن بیعته عند علی کرم اللّه وجهه فبعث إلیهم عمر فجاء فناداهم و هم فی دار على، فأبوا أن یخرجوا فدعا بالحطب و قال: والّذی نفس عمر بیده لتخرجن أو لاحرقنها على من فیها، فقیل له: یا أبا حفص انّ فیها فاطمة فقال، و إن!!”.

[4] Al-Imamah wal-Siyasah, pg. 13. “ثمّ قام عمر فمشى معه جماعة حتى أتوا فاطمة فدقّوا الباب فلمّا سمعت أصواتهم نادت بأعلى صوتها یا أبتاه رسول اللّه ماذا لقینا بعدک من ابن الخطاب، و ابن أبی قحافة فلما سمع القوم صوتها و بکائها انصرفوا. و بقی عمر و معه قوم فأخرجوا علیاً فمضوا به إلى أبی بکر فقالوا له بایع، فقال: إن أنا لم أفعل فمه؟ فقالوا: إذاً و اللّه الّذى لا إله إلاّ هو نضرب عنقک...!

[5] Mu’jam al-Matbu’at al-Arabiyyah, vol. 1, pg. 212.

[6] Tarikh Tabari, vol. 2, pg. 443, Beirut. “أتى عمر بن الخطاب منزل علی و فیه طلحة و الزبیر و رجال من المهاجرین، فقال و اللّه لاحرقن علیکم أو لتخرجنّ إلى البیعة، فخرج علیه الزّبیر مصلتاً بالسیف فعثر فسقط السیف من یده، فوثبوا علیه فأخذوه

[7] Aqd al-Farid, vol. 4, pg. 93, Maktabah Hilal Publications. “فأمّا علی و العباس و الزبیر فقعدوا فی بیت فاطمة حتى بعثت إلیهم أبوبکر، عمر بن الخطاب لیُخرجهم من بیت فاطمة و قال له: إن أبوا فقاتِلهم، فاقبل بقبس من نار أن یُضرم علیهم الدار، فلقیته فاطمة فقال: یا ابن الخطاب أجئت لتحرق دارنا؟! قال: نعم، أو تدخلوا فیما دخلت فیه الأُمّة!

[8] Al-Amwal, footnote 4, Nashr Kuliyyat Az’hariyyah, Al-Amwal, 144, Beirut, and also: Ibn Abd Rabbih, Aqd al-Farid, vol. 4, pg. 93 has narrated, as will be mentioned later on “وددت انّی لم أکشف بیت فاطمة و ترکته و ان اغلق على الحرب”.

[9] Mizan al-I’tidal, vol. 2, pg. 195.

[10] Mu’jam Kabir Tabarani, vol. 1, pg. 62, hadith 34, research of Hamdi Abdul-Majid Salafi. “أمّا الثلاث اللائی وددت أنی لم أفعلهنّ، فوددت انّی لم أکن أکشف بیت فاطمة و ترکته.

[11] Aqd al-Farid, vol. 4, pg. 93, Maktabah al-Hilal Publications. “وودت انّی لم أکشف بیت فاطمة عن شی و إن کانوا اغلقوه على الحرب.

[12] Al-Wafi bil-Wafayat, vol. 6, pg. 17, no. 2444; Milal wa Nihal (Shahrestani), vol. 1, pg. 57, Darul-Ma’rifah Publications, Beirut. Also, in Nadham’s report on the book Buhuthun fil-Milal wal-Nihal, see: vol. 3, pp. 248-255. “انّ عمر ضرب بطن فاطمة یوم البیعة حتى ألقت المحسن من بطنها.”.

[13] Sharh Nahjul-Balaghah, vol. 2, pp. 46 and 47, Egypt. “وددت انّی لم أکن کشفت عن بیت فاطمة و ترکته ولو أغلق على الحرب.

[14] Muruj al-Dhahab, vol. 2, pg. 301, Dar Andulus Publications, Beirut. “فوددت انّی لم أکن فتشت بیت فاطمة و ذکر فی ذلک کلاماً کثیراً!

[15] Mizan al-I’tidal, vol. 3, pg. 459. “انّ عمر رفس فاطمة حتى أسقطت بمحسن.

[16] Abdul-Fattah Abdul-Maqsud, Ali ibn Abi Taleb, vol. 4, pp. 276-277. “و الّذی نفس عمر بیده، لیَخرجنَّ أو لأحرقنّها على من فیها...! قالت له طائفة خافت اللّه، و رعت الرسول فی عقبه: یا أبا حفص، إنّ فیها فاطمة...! فصاح لایبالى: و إن..! و اقترب و قرع الباب، ثمّ ضربه و اقتحمه... و بداله علىّ... و رنّ حینذاک صوت الزهراء عند مدخل الدار... فان هى الا طنین استغاثة...

[17] Kitab al-Imamah wal-Khilafah, pp. 160 and 161. This book of Muqatil ibn Atiyyah has been published with an introduction by Dr. Hamed Dawud, a professor at Eynul-Shams University in Qahirah. “ان ابابکر بعد ما اخذ البیعة لنفسه من الناس بالارهاب و السیف و القوّة ارسل عمر، و قنفذاً و جماعة الى دار علىّ و فاطمه(علیه السلام) و جمع عمر الحطب على دار فاطمه و احرق باب الدار!..

[18] This response has been abridged and adopted from an article by Ayatullah Makarem Shirazi. Also, you can refer to the following web address: http://www.tebyan.net/index.aspx?pid=67823

Can any evidence be found in Sunni sources that speak of the martyrdom of Lady Fatimah (as)?



What al-Mufid Records in Al-Amali


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Q9 - Fatimah's rib: what is your true position regarding this matter?

A - Anyone who claims that I have said that Fatimah's rib was not broken is a liar!

Some people have been talking this nonsense for more than five years.7 Here, I have this to say to you, to clarify the matter: to start with, I reiterate that I did not say that Fatimah's rib was not broken, and everyone who claims that I did is a liar. I merely regarded it as unlikely; I raised a question mark on the basis of historical analysis. I said: 'I do not react positively with this because the Muslims' love for Fatimah (as) had been greater than their love for Ali, and greater than their love for al-Hasan and al-Husain, and greater than that their love for the Messenger of Allah (sawa). I said that it was unlikely that anyone would commit such an act, but conceded that bad intentions were plotted - not to establish the innocence of anyone, but in fear of agitating Islamic public opinion.

There were many narrations: some said that they entered the house, while others said they did not. Hence, I said: 'I see that to be unlikely and I do not react positively to the word itself'. The world roared and heavens fell on earth, and words began to be fabricated and spread in some quarters!

This reaction has still not abated in more than one place, and leaflets are being distributed around the world. It is as if the dangers confronting the Muslims and all the injustice that we live in have become nothing, and all that matters is this historical issue!

In fact, this is a symptom of the backwardness which is being practiced by many in our Islamic arena. This problem still festers among those who do not care about the dangers which confront Islam, and that the problem is still alive means that we are not addressing the major issues on the proper level of awareness.


Fatimah al-Ma`sumah (as): a role model for men and women

AUTHOR(S): Ayatullah Sayyid Muhammad Husayn Fadlullah


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