Shafaqna (Shia International News Association)-- Part 2Chapter 1 -A Brief Historyزَهَرَ نُورُها لاَهْلِ السَّماءِ كَما يَزْهَرُ نُورُ الْكَواكِبِ لاَهْلِ الاَرْضِ

The Birth of Siddiqa I- The inhabitants of the heavens perceive her brilliance in the manner that the inhabitants of the earth perceive the brilliance of the stars.

[Imam al-Sadiq C]

According to Shaykh al-Kulayni, Fatima Zahra I was born 5 years after the appointment of the Prophet - to his mission (bi’that) [1]. Shaykh al-Mufid places her birth at 2 years after the bi’that [2], and Shaykh al-Tusi [3] has mentioned both dates. Accordingly, she lived for 8 or 11 years in Makka before she migrated to Madina, and according to Ya’qubi, two months after the hijra [4], and according to Mas’udi, in the second year of hijra, the Prophet - married her to Ali b. Abu Talib. [5]Sunni scholars usually mention that she was born 5 years before the bi’that, in the year that the Quraysh rebuilt the Ka’ba. Some of them, like Hakim Nishaburi, have also mentioned that she was born a year after the bi’that, when the Prophet - was 41 years old. [6]About the conception of Fatima I, it has been narrated that the Prophet - said:

[ When I was carried to the heavens during my ascension (mi’raj), Jibrail took my hand and led me into Paradise. Then he gave me some dates of paradise and I ate them and they became assimilated into my blood. When I returned back to the earth, I approached Khadija and later she became pregnant with Fatima I. Therefore, Fatima is Hawriyatu’l Insiyya - a heavenly being. And whenever I desire to smell the fragrance of paradise, I smell the fragrance of my daughter Fatima. ] [7]It has been narrated from Ayisha that:

[ I often saw the Prophet of God - kiss Fatima I. So I said, “O Messenger of God! I see you doing something that you did not do before.” He said, “O Humayra! The night that I was carried to the heavens, and taken to paradise, I stood next to a tree, more beautiful than any other tree of paradise. Its leaves were more brilliant and its fruits more delightful than any of the other trees. Then, I took a fruit from that tree and ate it; it became part of my blood. When I returned to the earth, I approached Khadijah, and she became pregnant with Fatima I. And whenever I desire to smell the fragrance of paradise, I smell the fragrance of Fatima I. ] [8]Similar traditions, with some variations, have been narrated by Ali b. Ibrahim al-Qummi in his commentary and, from amongst the Sunni scholars, by Hakim Nishaburi in Mustadrak al-Sahihain [9], Suyuti in al-Durr al-Manthur [10], and Khatib Baghdadi in his Tarikh. In all, 34 traditions have been narrated in this regard in the Sunni sources, through ibn ‘Abbas, Sa’id b. Malik, ‘Umar b. Khattab, ‘Ayisha and other companions. [11]There are two points worthy of mention about these traditions:

Firstly, that they support the view of the Shi’ite scholars that Fatima Zahra I was born after the bi’that, because the Prophet’s - ascension to the heavens occurred after the bi’that.

Secondly, the fruit of paradise that the Prophet - ate has been variously described, sometimes as a pomegranate, other times as an apple or quince. It may well be that the heavenly fruit that he ate had some properties of all these fruits, and at separate times the Prophet - had a particular property of this unique fruit in mind and may have described it differently; or he may have ate all these fruits, because we have a tradition from Muhib al-Din Tabari in Dhakayir al-’Aqabi [12] that the Prophet - said, “I was given to eat from all the fruits of paradise.”

A famous narration about the birth of Fatima I is also mentioned below. It is frequently cited as a reliable narration, when, in fact, it is not so:

[ When Khadija married the Prophet -, the women of Madina boycotted her. They did not visit her or greet her, and stopped other women from going to see her. Khadija was grieved by their conduct, until she became pregnant with Fatima I, who even while in the womb, would converse with her and console her.

Khadija kept this matter hidden from the Prophet - until one day, when he entered the house and heard her talking to Fatima I. He asked, “Khadija, who are you talking to?” She said, “I am speaking to the baby in my womb.” He replied, “O Khadija! Jibra’il has just come and informed me that the baby is a girl, and is a pure and blessed child, and God, Most High, will establish my progeny through her. He will bring forth manifest guides (Imams) through her, and after the termination of revelation (wahy), he will make them His representatives on the earth.

This state continued for Khadija until the time of the birth of Fatima I arrived. At this point, Khadija asked the women of Quraysh and Banu Hashim to assist her in the childbirth. However, they sent her a message saying that, since you turned down our requests and rejected our advice and married the penniless orphan of Abu Talib, we will not help you now.

Khadija was sorrowed at this rejection when suddenly, four tall women, who had the same features as the women of Banu Hashim, appeared. She was alarmed at their arrival, but one of them said, “Khadija, do not grieve, we are your sisters and have been sent here by God. I am Sarah; and this is Asiya, the daughter of Mazahim, she is your housemate in heaven; and this is Maryam, the daughter of ‘Imran; and this is Kulthum, the sister of Musa b. ‘Imran. God has sent us to be your midwives.”

Then, one of the women sat at the right side of Khadija, another in front of her and another behind her bed, until Fatima I came into this world, pure and immaculate. As soon as she was born, a brilliance emanated from her, that illuminated the houses of Makka. Not a place to the east or west remained unlit by her luminance. Then, ten ladies from heaven (hur al-’in) arrived, each bearing a basin with cleansing water from the font of Kauthar of paradise.

The lady who was seated facing Khadija washed Fatima I with the water of Kauthar, then she brought out two pieces of cloth, which were whiter than milk and more fragrant than musk and amber. With one piece, she wrapped the baby’s body, and with the other, her head, and then asked her to speak. Fatima I began to speak by reciting the two testimonies (shahadatayn) and said, “I bear witness that there is no god but Allah, and that my father - is the messenger of God and the best of His Prophets and that my husband is the best of successors and my sons are the best of descendants...” Then Fatima I matured rapidly such that in one day she grew as other children would in one month, and in one month she grew as others would in one year. ]

If one studies the text of this narration carefully, one can see many deficiencies in it:

Firstly, in the beginning of the narration it seems that the birth of Fatima I took place before the prophetic mission had begun, but later in the tradition, there is a reference to a conversation between Jibra’il and the Prophet -.

Secondly, as discussed by Dr Sayyid Ja’far Shahidi, “If we accept this narration in its present form, and also recognise the birth of the daughter of the Prophet - to have occurred five years after the bi’that, then the interval of her birth after the marriage of the Prophet - to Khadija is 20 years. In these 20 years, many of the women who had reproached her (for her marriage) would have died and others would have become old women; however, the narration paints a different picture. At this time also, Muhammad - is no longer the orphan of Abu Talib, he is a prophet, with a sizable following.... And anyway, why did Khadija need the help of the non-believing and idol-worshipping women of the Quraysh? Were there not any Muslim women who could assist her in this routine matter?... It is here that we have to admit that this narration is based on conjecture and cannot be relied upon.” [13]Thirdly, if the women of Quraysh did not accept the request of Khadija, why would the women of Banu Hashim also act in this way? Their leader, Abu Talib, was the greatest supporter of the Prophet - and their men would defend their kinsmen to their death.

Fourthly, Fatima I was the lastborn child of Khadija, who had had five children previously. How could she still be unaware whom to seek help from at the time of childbirth? Or did she seek the help of the women of Quraysh each time?

And finally, fifthly, if we are to literally interpret the words at the end of the narration, it would mean that at the end of one year, Fatima I would appear to be a child of 12 years! If this had actually occurred, it would certainly not have escaped the attention of the narrators of history, who would have unanimously reported it. However, it may be a reference to mental growth, and this is certainly more plausible. In another tradition, Imam Zain al-’Abidin reports from Ibn ‘Abbas that, “Fatima I matured every day the extent of one week, every week, the extent of one month, every month the extent of one year.” Even though Ibn ‘Abbas himself was born 3 years after Fatima Zahra I.

 

 

The Names of Siddiqa I As reported by Abu Ja’far al-Qummi, the names of Fatima Zahra I are: Fatima, Batul, Ha¥¥¡n, Hurra, Sayyida, ‘Adhra’, Zahra, Hawra’, Mubaraka, Tahira, Zakiyya, Radiya, Mardiyya, Muhadditha, Maryam al-Kubra, Siddiqatu’l Kubra [14]; and in the heavens she is called Nuriyya and Haniyya.[15]It should be noted however, that by her names, we generally mean her titles and qualities. She was not necessarily called by all these names; some of them were her titles, while others reveal her qualities, and this is why they are more or fewer found in different traditions.

‘Abd al-’Azim al-Hasani narrates from his own chain of authorities from Imam al-Sadiq C that:

“Fatima I has nine names with God, the Most High: Fatima and Siddiqa and Mubaraka and Tahira and Zakiyya and Radiya and Mardiyya and Muhadditha and Zahra.” Then, the Imam C asked, “Do you know the meaning behind the name Fatima?” I said, “Inform me, my master.” He said, “She has been isolated from evil (futimat min al-sharr).” Then, he said, “If the Commander of the Faithful C had not married her, she would not have an equal for marriage until the day of Judgement, from Adam, and after him.” [16]It has also been narrated from Imam al-Baqir C:

[ When Fatima I was born, God revealed to an angel to inspire Muhammad - to name her Fatima. Then He declared, “I have distinguished you with knowledge and separated you from the monthly habit of women.” Then Imam al-Baqir C said, “I swear by God, God had promised to keep her with knowledge and keep away the monthly habit of women from her.” ] [17]It has been narrated from Imam al-Rida C:

[ The Prophet - said, “I named my daughter Fatima, because God has preserved her and her partisans from the fire (of Hell). ] [18]Muhammad b. ‘Ammara relates:

I asked Imam al-Sadiq C about Fatima I, as to why she was called Zahra. He replied, “Because when she stood in her place of prayer, her luminance appeared just as brilliant to the dwellers of the heavens as the stars appear to the people of the earth.[19]Imam al-Sadiq C has said:

Fatima I was called Muhadditha because the angels would descend to the earth and converse with her, in the same manner as they used to converse with Maryam. The would say to her, “O Fatima, God has chosen you and purified you and preferred you over all the women of the world. O Fatima! Obey your Lord, and prostrate to Him and pray with those who pray.”

Thus she would talk to them and they would talk to her, until one night, she asked them, “Isn’t Maryam the daughter of ‘Imran the one who has been chosen as the leader of all the women of the world?” They replied, “She was chosen as the leader of the women of her time, but God has chosen you to be the leader of the women of your own time as well as that of her time and has deemed you to be the best of women of all time. [20]Mufaddal b. ‘Umar also asked Imam al-Sadiq C:

When the Prophet - said that Fatima I is the leader of the women of the worlds, did he mean that she was the best of the women of her time? The Imam C said, “This was the distinction of Maryam, she was the best of the women of her time. As for Fatima I, she is the best amongst the women of all the world from its beginning to its end.” [21]Fatima I was called Tahira because, “she was free from pollution and preserved from impurity such as the bleeding of women every month and at childbirth.” [22]Batul has the same meaning as Fatima I, because in its original sense, it signifies detachment and separateness. In the Qur'an, the Prophet - is addressed thus:

وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً - And remember the name of your Lord and devote yourself to Him with (exclusive) devotion. (HQ 73/8).

Therefore, Batul can be understood to refer to someone who is totally absorbed by God and is detached from people, and Fatima I was called Batul because of her abundant worship and detachment from worldly matters.

The famous etymologist Ibn Athir mentions another meaning in his book, “al-Nihaya”. He says, “A woman is called Batul when she is aloof from men and has no desire for marriage, and it is for this reason that Maryam, the mother of the Messiah, was called Batul. And Fatima I was called Batul because in comparison to the women of her time, she was distinct in her qualities, religiousness and manner or because she remained aloof from the matters of the world and was attached to God.”

However, Batul has another meaning also:

The Prophet - was asked, “We have heard you refer to Maryam and Fatima I by the name Batul. What does it mean?” He replied, “Batul is one who does not see blood, that is, she does not experience the monthly habit of women, because it is not appropriate for the daughters of the prophets.” [23]And this means that in this regard also, these two great ladies were different to other women.

Fatima I is Siddiqatu’l shahida. [24]Here, shahida means being a witness to the deeds of others on the day of Judgement, which is a status close to the rank of being siddiq, as mentioned in the Qur’an. [25]One of the other names associated with Fatima I is Zahra.

Anas b. Malik narrates:

One day, when the Prophet - finished the morning prayer, he turned his noble countenance towards us and said, “O People! Whoever forgoes the sun must at least grasp the moon, and whoever forgoes the moon must attach himself to the brilliant one (Zahra) and whoever forgoes Zahra must hold on to the two bright stars (farqadan).” [26] Then he said, “I am the sun, Ali is the moon, Fatima is the brilliant one and Hasan and Husain are the two bright stars. They will never part from the Book until they come to me at the pond of Kauthar.” [27]Shaykh al-Saduq has narrated a similar tradition with a different chain of transmitters from Jabir b. ‘Abdullah al-Ansari.[28]Another of her names that appears in the traditions is Mansura.

The Holy Prophet - has also called her “an angel in human form”, (Hawrau’l insiyyah). It is narrated from Ibn ‘Abbas that the Prophet - said:

Fatima is a part of me. She is the light of my eyes and is like the heart that beats in my chest. She is Hawrau’l insiyyah.” [29]This appellation means that the deeds, worship, priorities and manners of Fatima I were more heavenly in nature than earthly. Therefore, in one sense, she can be considered to be more akin to a heavenly being who has been given a human form.

In his book, “Al-Manaqib”, Ibn Shahr al-Ashub has listed her designations (kuniyya) as Umm al-Hasan, Umm al-Husain, Umm al-Muhsin, Umm al-Aimma and Umm Abiha.

Aside from the names and titles of Fatima I that have appeared in the traditions, there are several other appellations and titles that befit her due to her status, manner and distinctions. Marhum Haj Sayyid Muhammad Husain Mirjahani has encapsulated these in poetic form.

(Arabic Text – Translation??)

 

The Character of Siddiqa I Fatima I was a radiant lady who resembled her father, the messenger of God -, in her features, gait and manner. The mother of Anas b. Malik narrates that, “Her features were as radiant as the full moon or like the sun that parts the clouds and shines forth.”

It is narrated from the mother of the believers, Umm Salma, that:

Fatima I, the daughter of the Prophet -, resembled him most closely in features and manner. [30]Jabir b. ‘Abdallah al-Ansari used to say:

Whenever we saw Fatima’s I manner of walking, we were reminded of the manner of walking of the Prophet -. [31]It has also been reported from ‘Ayisha:

The manner of walking of Fatima I was exactly as that of the Prophet -. [32]And she has said:

I have not seen anyone resemble the Prophet - more closely in his features, conduct, movement and manner than his daughter Fatima I.

And she said:

Whenever she came into his presence, the Prophet - would kiss her and make her sit in his own place. [33]And she also said:

I have not seen anyone resemble the Prophet - in his speech and conversation more than Fatima I. [34]It has also been reported from Anas b. Malik:

I asked my mother about Fatima I, the daughter of the Prophet -. She said, “She was as (radiant) as the full moon or like the sun half visible from behind clouds. She had a fair, reddish complexion. I swear by God, there was no one who resembled the Prophet - more than her.” [35]Al-Kulayni narrates from Imam al-Sadiq C:

Fatima I was the most beautiful of women and she had rosy cheeks. May God send his blessings on her, her father, her husband and her immaculate sons. [36]

MigrationWhen the Prophet - left Makka, he entrusted Fatima I and a group of other believing women to the care of Ali b. Abu Talib C, with instructions to bring them to Madina. Ali C purchased several camels to transport the ladies, who were the four Fatimas; Fatima I daughter of the Prophet -, Fatima bint Asad, who was the his mother, Fatima daughter of Zubair and Fatima daughter of Hamza. With the assistance of Ayman and Abu Waqid al-Laithi, they set off for Madina.

They were pursued by eighty horseman of the Quraish, who caught up with them near Dajnan. They wanted to force them to return, but Ali b. Abu Talib C stood against them alone, and after he had severely wounded one of them, the rest were forced to return. They remained for a night and a day at Dajnan, so that some of the weaker Muslims, amongst them Umm Ayman, could join up with them. They spent that night in prayer and worship and this was their practice at all their resting places throughout their journey. The following verses of the Qur'an was revealed in their honour:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ {} الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ {} رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ {} رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأبْرَارِ {} رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ {} فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَى بَعْضُكُم مِّن بَعْضٍ فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ثَوَابًا مِّن عِندِ اللّهِ وَاللّهُ عِندَهُ حُسْنُ الثَّوَابِ {}

[3:190] Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. [3:191] Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! You have not created this in vain! Glory be to You; save us then from the chastisement of the fire: [3:192] Our Lord! surely whomsoever You make enter the fire, him You have indeed brought to disgrace, and there shall be no helpers for the unjust: [3:193] Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with the righteous. [3:194] Our Lord! and grant us what You hast promised us by Your messengers; and disgrace us not on the day of resurrection; surely You do not fail to perform the promise. [3:195] So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other; they, therefore, who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will most certainly cover their evil deeds, and I will most certainly make them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet better reward.

Meanwhile, the Prophet - had stopped at Quba, where he awaited the arrival of Ali and Fatima I so that he could enter Madina in their company. He declared, “I will not enter Madina until my cousin and my daughter arrive.” [37]Ibn ‘Abbas narrates:

Fatima I, accompanied by the women of the emigrants (muhajirun), amongst whom ‘Ayisha was also present, came with the Commander of the Faithful (to Madina). Here, the Prophet - entrusted her to the care of Umm Ayyub al-Ansari. After coming to Madina, the Prophet - first married Sawda, and Fatima I came to live with her. Then he married Umm Salma, daughter of Abu Amiyya. Umm Salma said, “The Prophet - married me and then entrusted the matter of his daughter to me, so that I may teach her etiquettes and guide her; but I swear by God, she was more well-mannered and knowledgeable than I.” [38]Ya’qubi mentions in his Tarikh:

[ Before his marriage to Fatima I, Ali b. Abu Talib brought her to Madina. They would travel by night and keep cover in the day, until they reached the Messenger of God -. Then, two months after Ali’s arrival in Madina, the Prophet - married him to Fatima I. ] [39]

Her MarriageAccording to Ya’qubi, Fatima I was married to the Commander of the faithful two months after the hijra and according to Mas’udi, she was married in the second year of hijra. Kulayni in al-Kafi, dates their marriage one year after hijra, which agrees with the view of Mas’udi. This view is preferred to that of Ya’qubi. Shaykh Tusi in his book, Misbah al-Mutahajjid, mentions that, “on the 1st of Dhu’l Hijja the Prophet - married Fatima I to Ali and it has (also) been narrated that it was the 6th, which is the birthday of Prophet Ibrahim.” [40]It has been narrated from Ibn ‘Abbas:

[ A number of elders and nobles sent proposals of marriage to Fatima I. However, none mentioned it to the Messenger of God - except that he would turn his face away and say, “I await the command from the heavens, because her matter is in the hands of God, the Most High.” ]

Until he declared:

[ God has commanded me to marry Fatima to Ali. ]

Buraida narrates that:

[ Abu Bakr and ‘Umar asked the Prophet - for the hand of Fatima I in marriage, but he said that she was still young. However, when Ali C asked for her hand, the Prophet - married Fatima I to him. ] [41]It has been narrated from Imam al-Sadiq C that:

[ If God had not created the Commander of the Faithful , there would have been no spouse worthy of Fatima I on the face of the earth, from Adam to any others. ] [42]Shaykh Tusi narrates from Ali b. Abu Talib C:

[ Abu Bakr and ‘Umar came to me and said, “Why do you not go to the Messenger of God - and ask him about Fatima?” So I came to the Messenger of God -. When he saw me, he smiled, and asked, “O Abu’l Hasan, what have you come to me for?” I mentioned to him my kinship to him and my precedence in accepting Islam and my striving for the religion. He said, “Ali! You are right, in fact you are even more worthy than you have described.” I said, “O Messenger of God! Will you allow me to marry Fatima?” He said, “O Ali! Before you, others have asked for her hand, but when I mentioned it to her, I saw signs of displeasure on her face. However, for now, wait here until I return.”

Then the Prophet - went to Fatima I. She took his cloak and removed his shoes and brought water for him. She washed his hands and feet and then sat next to him. The Prophet - said to her, “O Fatima! Ali b. Abu Talib is someone whose kinship and eminence in Islam is known to you. I asked God to make the best and most beloved of his creation your husband, and Ali has asked for your hand in marriage. What is your opinion?” Fatima I kept silent, but did not turn her face away and the Prophet - saw no sign of displeasure on her face. He rose up declaring, “God is great! Her silence is her assent.” Then Jibra’il came and said, “O Muhammad! Give her in marriage to Ali b. Abu Talib, for God has chosen her for Ali and has chosen Ali for her.”

The Messenger of God - married her to me. After a while, he came close to me and took my hand and said, “Rise in the name of God and say: By the blessings of God. (I acknowledge that) whatever God wills (will happen). There is no power except that of God and I rely on Him.” [43] Then, when he made me sit next to her, he said, “My God! These two are the most beloved of your creatures to me. Love them and bless their offspring and grant them from You a protection. I seek refuge in you for the two of them and their offspring from Shaitan, the accursed.” ] [44]He also narrates from Imam al-Sadiq C:

[ When the Prophet - married Fatima I to Ali C, he happened to visit her and found her with tears in her eyes.[45] He asked her, “Why do you weep? By God! If amongst my kin there had been anyone better than he, I would have married you to him. I did not get you married, rather, God got you married and made the wealth tax (khums) your dowry as long as the sky and earth remain.”

Ali C said, “Then the Prophet - said to me, “Ali, go and sell your armour.” So I went and sold it and brought the money back and handed it to him. He did not ask me how much it was, nor did I inform him about it. He took a handful of the coins and handed them to Bilal, requesting him to purchase perfume for Fatima I. He took two more handfuls and gave them to Abu Bakr, directing him to buy clothing for Fatima I and essential household items, and sent ‘Ammar b. Yasir and a group of companions with him. They all went to the market and pointed out what they considered suitable, to Abu Bakr, and if he found it appropriate, he purchased it. They bought a shirt for 8 dirhams, a cloak for 4 dirhams, a black Khaybari towel, a bed that had been weaved out of date-palm leaves, two mattresses made of Egyptian cotton, one of which was filled with date fibres and the other with wool, four leather pillows which had been filled by a fragrant grass called “adhkhar”, one curtain made of wool, a Hajari straw mat, one hand-mill, one copper tub for washing clothes, one leather waterskin, one large saucepan for milking and a wooden dish for water, one glazed clay pitcher, one green clay pot and two earthenware mugs.

As soon as the purchases were complete, Abu Bakr carried some of them and the companions brought the rest and they came back to the Prophet -, who inspected them and then said, “May God bless the Ahl al-Bait.”

Ali C said, “I waited for one month; I used to attend the prayers with the Messenger of God - and then return to my home, without mentioning anything about Fatima I to him. Then his wives asked me, “Do you want us to talk to the Messenger of God about bringing your bride Fatima home?” I said, “Yes.” The wives of the Prophet - went to him and said, “O Messenger of God! If Khadija were alive, she would have been delighted at the wedding of Fatima. Ali wishes to see his bride, why don’t you delight Fatima by sending her to her husband and let us rejoice also.” He said, “Why did Ali himself not ask (sooner) for his bride, I have been waiting for him to ask.” Ali continues, “I said that shyness had prevented me (from mentioning it), O Messenger of God.” Then the Prophet - turned to his wives and asked who was present. Umm Salma said, “Myself, and Zainab and such and such.” The Messenger of God said, “Prepare a room for my daughter in one of my chambers.” Umm Salma asked, “In which chamber, O Messenger of God?” He said, “In your own chamber.” Then he instructed his wives to adorn themselves in suitable fashion. Umm Salma says, “I told Fatima I, “Have you any perfume?” She said, “Yes.” Then she brought a vial of perfume and poured a little of it on my hand; it contained a fragrance the kind I had never smelt before. I asked her in surprise, “What is this?” She said, “When Dahy al-Kalbi [46] used to visit my father, he would say to me, “Fatima! Lay out a cushion for your uncle.” He would sit on the cushion and when he rose, something would drip from his clothing, and my father would instruct me to collect it.” Ali - asked the Prophet - about it and he said, “It is a fluid that comes from the wings of Jibra’il.”

Ali - said, “At that time the Prophet - instructed me to prepare some good food. He would provide the meat and bread, I was to provide the dates and oil. As instructed, I bought some dates and oil. The Messenger of God - rolled up his sleeves and began to mix the dates and oil, until he had prepared some his. [47] Then he sent for a plump sheep, which we slaughtered. Lots of bread was also prepared for us.

The Prophet - said to me, “Invite whomever you wish.” I went to the mosque, and found it full of companions. I was embarrassed to invite some and not the rest, so I stood at a height and said, “Please come to the wedding meal (walima) of Fatima.” People began to come, group by group, and I became embarrassed at the multitude of the people and the meagreness of the food. The Prophet - understood my concern and said, “Ali, I will pray to God for His blessing (barakat). After that, it transpired that all the people, who were more than 4000 individuals, ate and drank and prayed for blessings for us, and yet the food was not diminished.

Then, the Prophet - filled a vessel and sent it to the houses of his wives. He filled another vessel and said, “This is for Fatima and her husband.”

As the sun set, the Prophet - said to Umm Salma, “Bring Fatima.” Umm Salma brought Fatima I, who walked in gracefully and out of bashfulness at the presence of the Prophet -, she was perspiring slightly. As she approached, her foot slipped. The Prophet - said, “May God forgive your slips in this world and the next.” When she stood in front of the Prophet -, he removed the veil from her face so that Ali could see her. Then he took her hand and placed it in the hand of Ali -, and said, “May (this union with) the daughter of the Messenger of God be blessed for you. O Ali! Fatima is a noble wife, and O Fatima! Ali is the best husband. ] [48]Khatib al-Baghdadi narrates from Ibn ‘Abbas:

[ When Fatima I was taken to the house of Ali -, she was escorted by the Prophet -, who was at her front, Jibra’il was at her right side, Mika’il was on her left, and 70,000 angels, who had been glorifying and sanctifying God all night, were behind her. [49]On the morning following the marriage of Fatimah, The Messenger of God - came to their house with a bowl of milk and said to her, “May your father be sacrificed for you! Drink.” Then, he said to Ali , “May your cousin be sacrificed for you! Drink.” ] [50]About the dowry (mahr) of Fatima Zahra I, there are various traditions. Some of these mention 400 mithqal of silver, some mention 480 dirhams and some mention 500 dirhams. Ibn Shahr al-Ashub considers the tradition that mentions 500 dirhams as the most authentic one. [51]A tradition narrated from the Imams al-Baqir - and al-Sadiq - mentions that her dowry comprised of a cotton dress, one armour and one sheepskin, on which they would sleep everyday. [52] However, this tradition does not agree with those mentioned previously.

 

[1] Shaykh al-Kulayni; ‘Usul al-Kafi, 2/355.

[2] Iqbal al-A‘mal, p. 623.

[3] Misbah al-Mutahajjid, p. 554.

[4] Shaykh ‘Azizallah Atardi; Musnad Fatima Zahra I, hereafter called Musnad, quoting from al-Tarikh of Ya’qubi.

[5] Musnad, p. 219 quoting from Muruj al-Dhahab.

[6] Musnad, p. 14, quoting from Mustadrak al-Sahihain.

[7] Musnad, p. 321, trad. 1, quoting from Al-Amali and ‘Uyun Akhbar al-Rida of Shaykh al-Saduq.

[8] Musnad, p. 133, trad. 61; quoting from Majma’ al-Zawa’id of Hafiz Haithami.

[9] Musnad, p. 156.

[10] v 4, p 153.

[11] , p 8.JSayyid Hashim Rasuli Mahallati; Zindagani-ye Hadrat Fa}imah Zahra

[12] Dhakayir al-’Arabi; p 36.

[13] Sayyid Ja’far Shahidi; Zindagani-ye Fatima Zahra I, p 31.

[14] Ha¥¥¡n means devout and chaste; Hurra means a free woman; Sayyida means a leader of other women; ‘Adhra means pure; Radiya means a woman who has reached the state of contentment; Mardiyya means a woman who God is pleased with; Haniya means abundantly kind-hearted and forgiving.

[15] Musnad, p 28, quoting from Manaqib of ibn Shahr al-Ashub.

[16] Musnad, p 17, trad. 2, quoting from al-Amali of Shaykh al-Saduq.

[17] Musnad, p 17, trad. 1, quoting from al-Kafi.

[18] Musnad, p 24, trad. 14.

[19] Musnad, p 18, trad. 4, quoting from Ma’ani al-akhbar of Shaykh al-Saduq.

[20] Musnad, p 23, trad. 12, quoting from ‘Ilal al-Sharaya‘ of Shaykh al-Saduq.

[21] Musnad, p 150, trad. 10, quoting from Ma‘ani al-akhbar of Shaykh al-Saduq.

[22] Bihar al-Anwar, 43/93.