FATIMAH: THE RADIANT,
DAUGHTER OF THE APOSTLE OF ALLAH
By
Abu Ali
al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi
(c. 468/1076 - 548/1154)
This chapter deals with Fatimah az-Zahra' (the Radiant), the daughter of
the Messenger of Allah. It treats her birth, span of life and the time
of her death, as well as some of her excellences and characteristics. It
consists of three sections.
HER BIRTH, NAMES AND EPITHETS
The most predominant
view in the traditions transmitted by our traditionists is that Fatimah
az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah, in
the fifth year of the Prophet's apostolic career. It is also asserted
that when the Prophet died, Fatimah was eighteen years and seven months
old.
It is reported on the
authority of Jabir ibn Yazid that (the fifth Imam) al-Baqir was asked:
"How long did Fatimah live after the Messenger of Allah?" He answered:
"Four months; she died at the age of twenty-three." This view is close
to that reported by the traditionists of the (Sunni) majority. They have
asserted that she was born in the forty-first year of the. Messenger of
Allah's life. This means that she was born one year after the Prophet
was sent by Allah as a messenger. The scholar Abu Sa'id al-Hafiz relates
in his book Sharafu' n-Nabiyy that all the children of the Messenger of
Allah were born before Islam except Fatimah and Ibrahim, who were born
in Islam.[1]
It is reported that the
sixth Imam Ja'far as-Sadiq said: "Fatimah has nine names with Allah.
They are: Fatimah, as-Siddiqah ( the Righteous), al-Mubarakah ( the
Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished),
ar-Radiyah (the one content with Allah's pleasure), al-Mardiyyah (the
one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and
az-Zahirah (the Luminous).
In the Musnad (
collection of transmitted hadiths) of the eighth Imam ar-Rida, it is
reported that the Prophet declared: "I named my daughter Fatimah (the
Weaned One) because Allah weaned her and those who love her from the
Fire." The Prophet also called her al-Batul (pure virgin), and said to 'A'ishah:
"O Humayra' ( a redish white, a well-known epithet of 'A'ishah), Fatimah
is not like the women of human kind, nor does she suffer the illness you
( women) suffer! " This is explained in another prophetic tradition
which asserts that she never menstruated. It is likewise reported by
Sunni traditionists on the authority of Anas ibn Malik, who heard Umm
Salim, the wife of Abu Talhah al-Ansari, say: " Fatimah never
experienced the blood of menstruation or parturition, for she was
created from the waters of Paradise." This is because when the Messenger
of Allah was transported to heaven, he entered Paradise, where he ate of
its fruits and drank its water.
PROOFS OF HER 'ISMAH (SINLESSNESS),
SOME
OF THE SIGNS PROVING HER STATUS WITH
ALLAH, AND TRADITIONS INDICATING HER
EXCELLENCE AND EXALTED STATUS
One of the most
incontrovertible proofs of Fatimah's sinlessness is Allah's saying:
Surely Allah wishes to remove all abomination from you, O People of the
House, and purify you with a great purification [Qur. 33:33] . The
argument in favor of this, is that the Muslim community has unanimously
agreed that the 'People of the House' (i.e., ahlu 'l-bayt), intended in
this verse are the People of the Household of the Messenger of Allah.
Traditions (ahadith) of both the Shi'i and Sunni communities have
asserted that this verse particularly refers to Ali, Fatimah, Hasan and
Husayn. The Prophet, moreover, spread over them all one day a Khaybarite
mantle and prayed: "O Allah, these are the People of my Household,
remove all abomination from them and purify them with a great
purification!" Umm Salamah said: "I too, O Apostle of Allah, am of the
People of your House!" He answered: "Your lot shall be good!"
The Divine Will
expressed in this verse must by necessity be either an abstract will not
implemented by an action, or a will accompanied by an action. The first
option is untenable because it implies no particular applicability to
the People of the Prophet's House; such a will is shared by all
obligated ( mukallafin) human beings. Nor is abstract will by itself
cause for praise. The entire community has concurred on the view that
this verse proclaims the excellence of the People of the Prophet's House
over all others, and that the verse refers to them alone. Thus the
second option (that the Divine Will referred to in the verse is a will
accompanied by action) is true, and in it is clear proof of the
sinlessness of those who were intended in the verse. It implies further
that it is impossible for them to commit any evil action.
Moreover, any others whom we have not named here are no doubt not held
by general consensus as possessing 'ismah (protection from error). Thus
since the verse necessarily implies sinlessness it must apply to them
(the People of the Prophet' s House) , because it pertains to no other
individuals.
Another proof of
Fatimah's sinlessness is the Prophet's saying concerning her: "Fatimah
is part of me. Whatever causes her hurt, hurts me." He also said:
"Whoever hurts Fatimah, hurts me, and whoever hurts me, hurts Allah,
exalted be His Majesty!" The Prophet said further: "Allah becomes
wrathful for Fatimah's anger, and is pleased at her pleasure." Had she
been one who was guilty of committing sins, it would not be that anyone
causing her hurt would by this cause the Prophet himself hurt in any
way. On the contrary, if anyone were to disgrace and hurt her deservedly
- even if he were to inflict upon her the severest punishment permitted
by the limits set by Allah - if her action necessitated such
retaliation, it would be pleasing to him.
Among the signs
indicating Fatimah's exalted status with Allah is an incident related by
both Shi'i and Sunni traditionists on the authority of Maymunah (the
Prophet's wife) , who reported that Fatimah was found asleep one day,
the hand-mill beside her turning of its own accord. She informed the
Apostle of Allah of this, and he said: "Allah knew the weak condition of
His handmaid; He thus inspired the hand-mill to turn by itself, and so
it did." Among the reports asserting her excellence and high distinction
over all other women is the tradition reported on the authority of 'A'ishah
who said:
"I never saw a man more
beloved of the Apostle of Allah than 'Ali, or a woman more dear to him
than Fatimah."
Sunni traditionists
also reported on the authority of the Commander of the Faithful who
said: "I asked the Messenger of Allah, 'Who is more beloved to you,
Fatimah or I?'
He answered, 'Fatimah is more beloved to me, and you are dearer to me
than she is.'" These traditionists also reported from Anas ibn Malik
that: "Fatimah is the most excellent of all the women of the world." In
another tradition it is reported that the Prophet said: "The most
excellent among the women of the world are : Maryam daughter of 'Imran
(that is, the virgin Mary), Asiyah daughter of Muzahim (wife of
Pharaoh), Khadijah daughter of Khuwaylid and Fatimah daughter of
Muhammad." It is also related on the authority of Ibn 'Abbas who said: "
The most excel lent of the women of Paradise are: Khadijah daughter of
Khuwaylid, Fatimah daughter of Muhammad, Maryam daughter of 'Imran and
Asiyah daughter of Muzahim." Traditionists report that 'Abdu 'r-Rahman
ibn 'Awf' said:
"I heard the Apostle of Allah say, 'I am a tree, Fatimah is its trunk
and Ali is its pollen. Hasan and Husayn are its fruits, and our
followers (Shi'ah) are its leaves. The roots of the tree are in the
Garden of Eden, and its trunk, fruits and leaves are in Paradise.' "
Traditionists further
report on the authority of 'A'ishah that: "Whenever Fatimah came to the
Messenger of Allah, he would rise from his seat, kiss her on the
forehead, and make her sit with him." Traditionists have also reported
on the authority of Ali ibn Ibrahim al - Qummi in his commentary of the
Qur'an, as related on the authority of the sixth Imam as-Sadiq, Ja'far
ibn Muhammad, who said:
"We were told that our forefathers said that the Messenger of Allah
often indulged in kissing the mouth of Fatimah the mistress of the women
of the world, so that 'A'ishah finally protested saying, 'O Messenger of
Allah, I see you indulge so often in kissing the mouth of Fatimah and
placing your tongue in her mouth.' He answered, 'Yes, O 'A'ishah, when I
was taken up to heaven, Gabriel took me into Paradise and brought me
near the tree of Tuba (beatitude). He gave me an apple of its fruits
which I ate, and which became a sperm in my loins. Thus when I returned
to earth, I laid with Khadijah, and she conceived Fatimah. Whenever,
therefore, I yearn for Paradise, I kiss her and place my tongue in her
mouth, for I find in her the fragrance of Paradise. I also sense in her
the fragrance of the tree of Tuba. Fatimah is thus a celestial human
being.'"
The traditions which
our Companions (that is, Shi'i hadith transmitters), may Allah be
pleased with them, have reported in proof of. Fatimah's special place
among the children of the Apostle - her honored status and distinction
over all the women of humankind - are beyond number.
We shall, therefore, limit ourselves to the reports which we have
already mentioned.
Among the things which
Allah completed the great honor of the Commander of the Faithful in this
world and the world to come was His special favor towards him in having
him unite in marriage with the noble daughter of the Messenger of Allah,
who was the most beloved of all creatures to him, the consolation of his
eyes and mistress of the women of the world. Among the many ahdith
(traditions) concerning this event is the sound hadith reported on the
authority of Anas ibn Malik, who. said: "As the Apostle of Allah was
sitting one day, Ali came to see him.
He addressed him
saying, 'O 'Ali, what brings you here?' 'I came only to greet you with
the salutation of peace', Ali replied. The Prophet declared: 'Here comes
Gabriel to tell me that Allah has willed to unite you in marriage with
Fatimah, peace be upon her. He has, moreover, called as witnesses to her
marriage a thousand thousand angels. Allah has revealed to the tree of
Tuba, " Scatter your pearls and rubies! " Black-eyed houris rushed to
pick the precious stones up, which they shall exchange as presents among
them till the Day of Resurrection.'"
It is related on the
authority of Ibn 'Abbas, who said:
"On the night when Fatimah was married to Ali, the Messenger of Allah
stood before her. Gabriel stood at her right hand and Michael at her
left. Seventy thousand angels stood behind her, praising and sanctifying
Allah. The Commander of the Faithful prided himself on his marriage to
her on numerous occasions." Abu Ishaq ath-Thaqaf reported on the
authority of Hakim ibn Jubayr, who reported from al-Hajari who related
from his uncle who said: "I heard Ali say one day, "I shall utter words
which no other man would utter but that he would be a liar. I am
'Abdullah (Allah's servant), and the brother of the Apostle of Allah. I
am the one whose guardian is the Prophet of mercy, for I have married .
the mistress of all the women of the community. I am the best of the
_vicegerents.' " Numerous reports expressing similar ideas have been
transmitted.
ath-Thaqafi reported on
the authority of Buraydah, who said: "On the nuptial night of Ali and
Fatimah, the Prophet said to Ali, 'Do not do anything until you see me.'
He then brought water - or the traditionist reported that he called for
water - which he used to perform his ablutions for prayers, pouring the
rest over 'Ali. The Prophet then prayed, 'O Allah, bless them! Shower
your blessings over them, and bless for them their two young lions (that
is, their two sons Hasan and Husayn).'" ath-Thaqafi also related on the
authority of Shurahil ibn Abi Sa'd, who said: "On the morning after
Fatimah's wedding, the Prophet brought a skinful of milk, and said to
Fatimah, 'Drink! May your father be a ransom for you.' He likewise said
to Ali, 'Drink! May your cousin be a ransom for you.'"
THE TIME OF FATIMAH'S DEATH
AND THE SPOT OF HER GRAVE
It is reported that
Fatimah died on the third of Jumada 'l-Akhirah in the eleventh year of
the hijrah. She survived the Prophet by only ninety-five days. It is
also reported that she survived him by four months.
The Commander of the
Faithful (Ali) himself took charge of her washing. It is reported that
Asma' daughter of 'Umays assisted him in washing her. Asma' related:
"Fatimah had stated in her will that no one should wash her corpse
except Ali and I. Thus we washed her together, and the Commander of the
Faithful prayed over her along with Hasan and Husayn, 'Ammar ibn Yasir,
Miqdad, 'Aqil' az -Zubayr, Abu Dharr, Salman, Buraydah and a few men of
Banu Hashim. They prayed over her in the night, and in accordance with
her own. will Ali the Commander of the Faithful buried her in secret."
There is much
disagreement among traditionists as to the exact spot of her grave. Our
own traditionists have asserted that she was buried in the Baqi'. Others
said that she was buried in her own chamber, and that when the Umayyad
rulers enlarged the Mosque of Medina, her grave came to be in the
sanctuary. Still others argued that she was buried between the grave and
pulpit of the Prophet. It is to this that the Prophet alluded in his
saying: " There is between my grave and pulpit a garden of the gardens
of Paradise." The first view is unlikely, while the two other views are
nearer to the truth. Thus, those who wish to apply the principle of
caution (ihtiyat) when performing ziyarah, or pilgrimage, to her grave,
should do so in all three places.
This is all that we
wished to say concerning Muhammad, the Elect Prophet (al-Mustafa) and
his daughter Fatimah, the Radiant (az-Zahra'). From Allah alone comes
success.
* * * * *
Reference:
1. That is, Abu Sa'd or Sa'id al-Kharkushi.
at-Tabrisi (or his editor) here calls him "al-Hafiz", but he seems
rather to be known as al-Wa'iz. Despite al-Kharkushi's statement as here
reported by at -Tabrisi, traditionists have generally agreed that
Fatimah (a.s.) was born early in the Prophet's career |