by Muhammad Saeed BahmanpourPart 1ForewordTo remember and to remind the virtues of the Prophet - and his family is in itself regarded to be a type of worship. This is amply proved by the fact that we have been recommended to send salutations and greetings (salawat) to Prophet Muhammad - and his family during the best hours of the day and the best days of the year, and this act carries with it immense reward.
The reason for this recommendation is clear; we have acquired our religion from Prophet Muhammad - and his family, we have recognised our Creator through them, and we have learned how to worship Him from them. If they had not taught us, we would not have known how to call to our Lord, how to beseech and supplicate at His door, by what worship to earn His pleasure, at what times to engage in intimate dialogue with Him, and how to avoid incurring His anger and wrath.
How many generations before us, who, due to their ignorance of these matters, strayed into error and engaged in the worshipping of djinns and angels, or wooden and stone idols. How many others began to worship the prophets of God and considered them to be the source of their sustenance. And how many others recognised One God, but did not know how to attribute him or how to worship Him and attain His proximity. Thus, Imam Ali C says in Nahj al-Balagha:
No one in the Muslim community can be considered at par with the progeny of Muhammad - (Al-i Muhammad). How can those who were under their obligation be compared to them. They are the foundation of the religion, and the pillar of conviction. The one who has run forward has to return to them, and the one who has lagged behind has to catch up with them.[1]However, he task of those who write and talk about Al-i Muhammad E, while being a noble and important one, is not without some risk. The one who undertakes this assignment walks a road which has precipices on either side. On the one side, the steep precipice of falling short of appreciating the true worth and status of these close servants (awliya) of God, and on the other side, the even steeper precipice of the blasphemous elevation of their status to Godhood. Each of these two extremes has its own causes and consequences.
The first is due to misplaced sentimentality and baseless ascriptions that cannot be applied to the true servants of God. It arises when one misunderstands their expressions of fear and hope, happiness and sorrow and expectation and desire; as a result, one tries to understand these matters in a manner that equates them to the normal pious ones (ashab al-yamin), not understanding their true status, which is of those who are intimate with God (al-muqarrabun). The fact is that the sadness and gladness, and the fear and hope of the pious are not the same as that of the intimate ones. The latter have drunk from the those fountains of spiritual reality that the pious ones are not even aware of.
The second extreme is when they are attributed with qualities that are reserved for the Divine Lord alone. Amongst these are:
The ability to do whatever He desires. [2]The One whose actions cannot be questioned.[3]
The forgiving of sins. [4]The granting of sustenance. [5]Having absolute knowledge of the unseen. [6]These and similar matters, when ascribed to anyone except God, become blasphemy. However, if these special Divine qualities are excluded, every other virtue that can be attributed to man is first deserved by them, because Al-i Muhammad E are the foremost of all the close servants of God, and they are His noblest servants (‘ibadun mukramun). God has granted them a special proximity to Himself (al-muqarrabun), and they have a singular honour before Him (wajih). [7] They are the ones whom God has chosen for Himself (al-mukhlasun), the ones whose hearts He has purified from every trace of polytheism, doubt and hypocrisy (al-mutahharun) and the ones whom He has protected from error and sin in carrying out His commands (al-ma’sumun). Their hearts tremble with awe in the remembrance of God (al-mukhbitun), and God has selected them as exemplars for His religion (al-mustafun). [They are the repositories of God’s secrets. They are the protectors of His affair, the bearers of His wisdom and the authorities on His decree. They are the guardians of the Divine scriptures and the firm pillars of His religion. God strengthened and stabilised the religion through them.] [8]By considering the matters discussed above, it is appropriate, even necessary, for an individual who wishes to mention these great personalities to make an effort to avoid the serious pitfalls of falling short in appreciating their true status or, conversely, to exaggerate and overstate their eminence. Their only choice is to study what is mentioned about these noble personalities in the Qur’an and the reliable traditions. They should avoid exaggerating the truth or to propagate information about them that is dubious or questionable, whether it is to make the people weep or to delight them, so that they do not run the risk of pleasing men while earning God’s displeasure. [9]The purpose of this book is to collect all the details that are suitable and useful for one who wishes to extol the virtues of the Ahl al-Bait E, when they are addressing an audience about the status and life of Fatima Zahra I. In this book, an attempt has been made to bring together those traditions about her that are contained in the reliable books of traditions. Additionally, those accounts that do not possess sound chains of transmission, and mentioning of which would be tantamount to slandering the holy personality of Siddiqatu’l Tahira I - and which appear occasionally in this book - have been clearly identified and isolated.
Most of the traditions quoted in this book have been taken from the book, Musnad Fatima Zahra, written by the great scholar, Shaykh ‘Azizullah ‘Atarodi. Thanks be to God, due to the existence of this valuable work, the author was spared an exhaustive research into Shi’i and Sunni sources. Therefore, in the footnotes, the first reference is to the aforementioned book; and where the original sources are also mentioned, these too, have been quoted from the same book.
I am hopeful that this book will be the forerunner of similar works about the rest of the infallibles (al-ma’sumun), in the form of authentic narrations taken from reliable books. This will help individuals who want to speak about these noble personalities, and also help to eradicate the falsehoods and misconceptions that are spoken and heard about them.
And from God is all success, and to Him is all recourse.
Introduction
فاطِمَةُ صِدِّيقَةُFatima I is The Veracious One – (Siddiqa) : Holy Prophet -[10]
The Veracious One - Siddiqa - of IslamIn the Qur'an and the traditions, the veracious ones (al-siddiqun) have been mentioned as having exalted and elevated ranks. In chapter Nisa’, the believers have been promised that, if they obey God and the messenger, then on the day of Judgement they will be in the company of the prophets (al-anbiya), the veracious (al-siddiqun), the martyrs (al-shuhada) and the righteous (al-salihun) [11], and this is one of the great rewards promised by God to those who act righteously.
The siddiqun have a rank close to that of the prophets, and in fact, the ranks of some of them are even higher and more exalted, because in a tradition narrated from Imam Mahdi C, who himself is counted amongst the greatest of the siddiqun, we learn that Prophet ‘Isa C will pray behind him in congregation. In fact, every prophet is siddiq, although every siddiq is not a prophet. However, it is possible for a siddiq to be closer in proximity to God than some of the prophets, despite the fact that he has not reached the level of prophet-hood due to some necessary or special circumstance.
Siddiq is the superlative form of sadiq, and sadiq denotes one who speaks the truth. However, truthfulness has different aspects and manifestations. Sometimes it is seen in speech, other times it is evident in conduct also, and occasionally it is present in intention as well. Siddiq refers to an individual who is not only truthful in speech, but his actions reveal his inner sincerity as well, and in every action his intent is pure and unsullied, and his character reflects all this. His speech and actions are not based on caprice or conjecture, rather, he always acts with conviction. If an individual displays all the qualities of truthfulness within himself, he is known as sadiq, and if he progresses to a state where even the smallest dishonesty is not found in him, as in the stages described above, then he becomes siddiq.
In a tradition we read, “If a person is always truthful, and if he strives for honesty in all matters, he will be counted as siddiq before God.” [12] Of course, this is a difficult state to achieve, and requires a lot of vigilance. In the Qur’an, God describes the basis of truthfulness thus:
It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the forbearing in distress and affliction and in time of conflicts; These are they who are truthful and these are they who guard (against evil).[HQ 2/177]
Even though all the prophets were siddiq, God has singled out some of them for this special title. For instance, in chapter Maryam, He states:
And mention Idris in the Book; surely he was a siddiq, a prophet. [19:56]
Similarly, the Qur’an refers to some noble personalities who are regarded according to traditions to have been siddiq, and who possessed honourable ranks, even though they were not prophets; for example, the believer from the kinsmen of Fir’awn (Mu’min Al-Fir’awn); or Habib Najjar, who corroborated the mission of the envoys of Prophet ‘Isa C to Antioch; or Dhu’l Qarnayn. If one studies the arguments put forth by Mu’min Al-Fir’awn in the chapter Mu’min, which describes his defence of Prophet Musa C in the presence of Fir’awn and his courtiers, one can begin to appreciate the exalted rank of the siddiqin. Of course, in the course of history, the siddiqin are not confined to a few only, rather, a large number of siddiqin have worshipped their Creator in this world and have sincerely pursued His cause. However, just as there are different statuses and ranks amongst the prophets, and some prophets are exalted over others,[13] siddiqin too, have different ranks. One of the titles of the Commander of the Faithful C is siddiq al-akbar (the foremost veracious one), which was rightfully awarded to him by the Prophet -, because no siddiq had reached his level of honesty; not Dhu’l Qarnayn or Mu’min Al-Fir’awn or anybody else.
It must be noted, however, that this status is not reserved for men only; in the course of history women have also reached the level of siddiqa. From amongst them, one is Asiya (the wife of Fir’awn) whom God has praised in the Qur’an. Another is Khadija, the wife of the Prophet -, whom he never forgot; whenever her name was mentioned, his blessed eyes would fill with tears. And more exalted then them was Maryam, the daughter of ‘Imran, whose birth and life is mentioned by God in some detail in two chapters of the Qur’an [14], and who has been praised in several other verses. Certainly, the siddiqat were not just confined to these ladies and in the course of history, many women have worshipped their Creator at the level of sidq. However, the leader of all of them in veracity was Fatima Zahra I, who had the title Siddiqatu’l kubra (the most veracious woman). Just as her husband was the greatest siddiq, she too had no peer amongst women in this regard.
To understand what rank the siddiqin and siddiqat can reach, it will be helpful to mention some of the details of the life of Maryam, the siddiqa, which have been recounted in the Qur’an. In this way, we can better appreciate the elevated status of Fatima Zahra I.
Maryam was the daughter of the prophet ‘Imran.[15] ‘Imran bid farewell to this mortal world before Maryam was born, but before his death, he informed his wife that the child that she was carrying was the promised bearer of enlightenment for the Banu Isra’il. His wife, under the assumption that she was carrying the Messiah, pledged (made nadhr) to ordain the child into the service of God, that is, to send it in childhood to serve and worship in the holy temple. However, she gave birth to a girl. She now understood that ‘Imran’s prophecy would be realised through the child of her daughter. Therefore, she asked the prophets and elders of the Banu Isra’il to accept her daughter into the service of the temple, so that she may fulfil her own pledge to God.
Maryam was accepted into the temple, where from her childhood, she engaged in the worship of God. After a while, Zakariya, who was appointed as her guardian, realised that Maryam was receiving food other than the food of the temple. When he questioned her about it, she replied that it came from God, Who gives sustenance without measure to whomever He chooses. At this time, Zakariya asked God for a son, pure like Maryam, and God granted him Yahya. After some time, angels visited Maryam at her place of worship, and informed her that God had chosen her, and purified her, and had preferred her over all women, for His purpose, and was now directing her to worship and prostrate in a prescribed manner. Maryam obeyed the command of her Lord, until a day when Jibra’il descended to her and told her that God wished to grant her a son. He would be the Messiah, and would be honoured in this world and the next, and would be one of the closest servants of God (muqarrabun). Maryam asked Jibra’il how she could bear a child, when no man had ever approached her, and Jibra’il replied that this would be achieved by God’s power, and God can do whatever He wills. Maryam became pregnant by God’s will, but fearful of the accusations of her people, she left the city and gave birth to ‘Isa in the wilderness, under the trunk of a withered date-palm. At this time she was hungry and thirsty, and Jibra’il appeared to her once more, and informed her that her Lord had created a spring of water for her and had caused freshly ripened dates to form on the withered date-palm. He told her that she should eat and drink, and rejoice at the birth of her son, and that the Lord wanted her to return to the city. Maryam was afraid to take ‘Isa back to the city, because her people were unwise and quick to level accusations. However, Jibra’il advised her not to converse with anybody, and to inform anyone that she met that she had vowed a fast of silence for her Lord. When she returned, her people surrounded her, accusing her of being guilty of immoral behaviour. In reply, she indicated that they should direct their queries to her son, by pointing to him. By the power of God, ‘Isa began to speak from his cradle, and informed them that he was the very same promised Messiah and that God has appointed him as a prophet and given him a book.
By pondering over this story, which has been beautifully narrated in the Qur’an, we realise that the siddiqun and siddiqat, and amongst them Maryam, have a great and extraordinary status. Angels conversed with Maryam, Jibra’il descended to her and relayed God’s messages to her. She received God’s special nurturing and He nourished her with food from His unseen treasures. If the status of the siddiqa of the Banu Isra’il is so high, what about the siddiqa of Islam, whom the Prophet - declared to be greater than Maryam? What will be the status of Fatima I, about whom the Prophet - said that, while Maryam had been the foremost of the women of her time, Fatima I was the foremost of the women of all times, and their leader in heaven? Therefore, it should not come as a surprise if we hear that, just as Jibra’il would come to Maryam, after the Prophet’s - death, he also visited Fatima Zahra I and consoled her with the news of the next world. Or when we hear that the Prophet - called her a part of his own body and declared that God became wrathful at one who incurred her anger and was pleased with one who earned her pleasure. Or by the hundreds of merits that she possesses, some of which will be discussed in the following chapters. How good it would be if the Muslims recognised the worth of their siddiqa, and accorded her the status that God Himself has designated for her, and not assigning her just to the level of the normal pious ones; indeed, the difference between the status of the salihun and salihat and that of the siddiqun and siddiqat is so vast that only God can know it.
[1] Subhi Salih, Nahj al-Balaghah, Sermon 2.
[2] The Qur'an addresses the Prophet - saying, ولاَ تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا - And do not say of anything: Surely I will do it
tomorrow (HQ 18/23).
[3] لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ - He cannot be questioned concerning what He does and they shall be questioned. (HQ 21/23).
[4] وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ - And who forgives the sins except God… (HQ 3/135).
[5] قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ - Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. (HQ 34/24).
[6] وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ - And with Him are the keys of the unseen treasures-- none knows them but He; HQ 6/59)
قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ - Say: No one in the heavens and the earth knows the unseen except Allah
(HQ 27/65)
[7] God says about Prophet ‘Isa C, وَجِيهًا فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ الْمُقَرَّبِينَ - worthy of regard in this world and the hereafter and of
those who are made near (HQ 3/45).
[8] (Arabic Text) Subhi Salih, Nahj al-Balagha, Sermon 3.
[9] Such people have been rebuked in many traditions.
[10] Musnad, p. 293, trad. 1.
[11] HQ 4/69. It must be remembered that those who obey will be in the company of these four groups, and not from them.
In other words, it is correct to believe that they will be in the proximity of these groups and enjoy their company and
friendship, but they will not have the same status and rank.
[12] (Arabic Text) Muhammad Muhammadi Rai Shahri, Mizan al-Hikma, vol. 5, p. 292.
[13] تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ 2:253
[14] Chapters Al-i Imran and Maryam.
[15] This event is taken from chapters Al-e Imran and Maryam.
