Ali's Regard for Fatema
Ali's regard for Fatema was the same as was the regard of the Holy Prophet for Lady Khadija. Until the life of Lady Khadija, the Holy Prophet did not accept the hand of any other woman and likewise until the life of Fatema, Ali did not marry any other woman.
The critics of Islam, in their ignorance of the truth, betray their prejudice in their venture to criticise saying that the Holy Prophet was extremely polygamous. Such prejudiced critics should know that when the Holy Prophet was in the bloom of his youth, he was not only contented but was the happiest husband of a lady in the decline of her age and the death of the lady who was older than himself, he observed the whole of the year following the death, as Aamul-Huzn, i.e., the Year of Grief. It is an elementary truth of human life that if a man be lusty in his sensual desires, particularly matrimonial, he would be such in his youth. When the Holy Prophet was in the fullness of his youth and when he had an aged wife, and if he had only desired to have a young lady, there was already the offer from the people of Mecca to give the fairest woman of his own choice, if he only spares his condemning idolatry, but he bluntly refused. The fact is that the attachment of the Holy Prophet to Lady Khadija was so much that none dared to offer his daughter and no woman had the courage of even thinking of offering herself. It was only at the departure of Lady Khadija that Abu Bakr could offer his daughter Ayesha who was of about nine years. History is there to vouch that when Ayesha was offered to him, at Mecca, the Holy Prophet refused and it was only in Madina after the migration that the Holy Prophet could not reject the offer of Abu Bakr any longer, just to please the companion that the offer was accepted, otherwise he would not have asked for the hand of a girl of only nine, when he had already crossed the fiftieth year of his age and when there were only a few years before his departure from this world. And the alliance of Hafsa with the Holy Prophet, was only to please his other companion Omar. Similarly, came one after another, ladies, some of them far advanced in age imploring the Holy Prophet to give them the honour, privilege and the pride to be the wives of the Apostle of God. As the Mercy unto the Worlds which he was, the Holy Prophet could not deny the grace asked for, from him.
To know how happy and harmonious was the life of the Holy Prophet with -his aged wife Khadija let us hear what Carlyle reports about it:- "This young brilliant Ayesha was, one day, questioning him: "Now am not I better than Khadija? She was a widow; old, and had lost her looks: you love me better than you did her ?"- "No by Allah!" answered Mahomet: "No, by Allah I She believed in me when none else would believe. In the whole world I had but one friend, and she was that! - Seid, his Slave, also believed in him; these with his young Cousin Ali, Abu Taleb's son, were his first converts".Carlyle's Sartor Resartus.
It is unimaginable that one who did not think of any other woman besides his wife, when he was a full-grown youth, to have ever thought of any woman, in the age of about 55 years. The truth is that none of the ladies besides Lady Khadija, did the Holy Prophet desire to marry. They were either offered by their parents or the ladies themselves volunteered with prayers to accept them. The Holy Prophet, the Mercy unto the Worlds, could say no to none.
It was perhaps a providential plan to prove to man the weakness in women that even the Apostle of God who never talked or acted but by the revealed will of the Lord, having mercifully accepted the ladies in matrimony, could not escape the miseries that these ladies inflicted on him which went to the extent that for about a full month or even more, he discarded all of them and the suspension of his connection with the ladies was so long, that people even suspected him to have divorced the ladies and it was at the revelation of verse (66:I) that he resumed his connections with them. See the interpretation of this in any commentary of the Holy Qur'an by any commentator of any school of thought, be he a Muslim or a non-Muslim.
This was definitely to show to man that when even an apostle of God who is the most balanced head and the divinely conditioned personality, inspite of maintaining full justice among them, could not escape the torment of the envy of the women against each other, how can an ordinary man manage with more than one wife at a time. Even the sanction of having four wives at a time is only a sanction under emergencies and exigencies and not an order. The closing clause of the verse (4:3) clearly says that if equity could not be maintained then, man should take only one wife and the verse further clearly asserts that man will never be able to maintain equity among the women, which means that he can take only one at a time. If any one misinterprets the law to suit his own fancy, law can never be responsible nor the Law-giver.
It must also be remembered that it was not Islam that started Polygamy in the world. Most of the ancient prophets and even the great sages in India who are worshipped as gods or the incarnations of gods, were polygamous. On the other hand, Islam is the first of all the religious orders of the world, which controlled and regulated the matrimonial life of man and woman, protecting the rights of woman and restricted the unbridled and unlimited polygamy in such a logical and realistic way that it made man either naturally monogamous or got the lust in man for sexual enjoyment, fully harnessed, loaded with heavy responsibilities to his wives, safeguarding the rights of woman. The responsibilities or the restrictions imposed on polygamy are such that the Holy Qur'an clearly warns man saying it will be impossible for him to bear them. What Islam has done for woman, no other religion in the world had even thought of.
Al - Siddiqah (the honest)
Wr have already mentioned that one of Fatima's names was Siddiqah. This word means a woman with scrupulous honesty or sincerity.
Siddiqah differs from the word Sadooq, in that the first is scrupulous and precise in telling facts. Furthermore, several other meanings have been given to the word Siddiqah; among them are:
A. She who is a truth - teller.
B. She who never lies.
C. She whose deeds conform to her words.
D. She who never lied, because she is used to truthfulness.
E. A woman with scrupulous speech and beliefs, and whose deeds conform to her words.
F. She who believes in the commands of Allah and His Prophet's, without doubting any of them.
This last opinion is supported by the following Qur`anic verse:
"And those who believe in Allah and His apostles, they are the sincere (Siddiqin)." LVII.19.
Although these various meanings have been given to "Siddiqah," it is unanimously agreed upon that the various verses and traditions, counted "Siddiquon" among the apostles and martyrs, who will enjoy special treatment. This becomes apparent When looking at the following Quranic verses:
"All who obey God and the Apostle, are in the company of those on whom is the Grace of God, - of the Prophets (who teach) the Sincere (lovers of Truth), the Witnesses (who testify), and the righteous (who do good): Ah! What a beautiful fellowship!" IV: 69
"(Also) mention in the Book (the story of) Ibrahim. He was a man of truth, a prophet." XIX: 41
"Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet." XIX: 56
"Christ the son of Mary was no more than an apostle; many were the apostles that passed away before him. His mother was a woman of truth." V: 78
When interpreting "His mother was a woman of truth," it was said that Mariam was called "Siddiqah" because she believed in the signs of the Lord, her son's position, and that which he preached to her. This point is supported by the verse:
"And she believed in the words of her Lord."
Another meaning, which is given to this verse, is that Mariam was called "Siddiqah" for her truthfulness and the greatness of her position.
After reviewing the verse, we can easily conclude that some people say they believe in Allah, the apostles, the divine books and religious rules, but show contradictory actions. This becomes clear when some people claim they believe that Allah watches them, yet they disobey and violate His rules; while knowing of Allah's prohibition of liquor usury adultery, and that He decreed some rules and assigned certain duties to them, which if they perform, He will grant them paradise; and those who violate them will be subjected to Hell. These people have not reached the level of applying their words and claims into actions.
On the other hand, "Siddiqun" are those who believe in truth and righteousness, and practice what they believe. Their number is small at any given place or time; in fact, a survey might show that in some town there is not even one Siddiqah.
Finally, it is easily recognized that Lady Fatima (a.s) reached this level of "Siddiqun. She was given the title Siddiqah by Allah's Apostle (p.b.u.h), as was mentioned in Ryadh An-Nadherah V.2, P.202. and in Sharaf An Nubuwwah; he said to Ali:
"You have been given three things which have been given to no one else, not even me, (they are): You have been given a father - in - law like me and my father - in- law was not like me. You have been given an honest (Siddiqah) wife like my daughter, and I have not been given the like of her as a wife.
And, you have been given Hassan and Hussain from your loin and I was not given two sons like them.
But you are from me, and I am from you."
Also, Mufadhdhal Ibn Amr said:
"I asked Imam Sadiq (a.s): Who gave major ablution to Fatima (Ghusl Mayyet)?
He answered: Amir Al- Mo'mineen (a.s) (Ali).
I reacted in such a way that made it appear as if I could not believe he (a.s) would do so. Thus, Imam Sadiq (a.s )said:
It appears as if you feel uncomfortable about what I told you?
I said: May I be your sacrifice, I indeed do.
He then said: Do not be annoyed by this, for Fatima was a Siddiqah and no one save a Siddiq' can give her ablution. Don't you know that no one gave ablution to Mariam save Isa" (a.s).
AL - MUBARAKAH (THE BLESSED ONE)
Barakah means: multiplication, felicity and abundance; as Taj Al-Arous clarifies. Also, Ragheb said: Because divine goodness springs from an ever - continuous source in an unlimited manner, it is said that anything which noticeably multiplies or increases is Mubarak or blessed.
Allah Almighty gifted Fatima with abundant blessings, and made her the Mother of the Prophet's descendants on whom Allah has bestowed ever - lasting benevolence.
Upon reviewing the history of Fatima's offspring, we find that when she died, she left behind two sons and two daughters, they are:
Imam Hassan and Imam Hussain, Zainab and Um Kulthum. But when the event of Karbala occurred, Imam Hussain and his children achieved martyrdom, and Ali Ibn Al - Hussain (Irnam Zain Al-Abedeen) was the only surviving child of Imam Hussain, Also seven of Imam Hassan's children and two of Zainab's Sons achieved martyrdom. Um Kulthum had no children.
After the events of Karbala, inflictions successively befell the Prophet's descendants. Torture and massacres continued against them starting with the battle of Harra, Zaid Ibn Ali's and Fakh, and going through the agony they suffered throughout the Ummaid era. But when the Abbassides came to power, they broke the Ummaid record of eradicating and annihilating Fatima's offspring (more details about the sufferings they encountered can be found in Maqatel Al Talibeen).
The struggle continued for two centuries until Imam Al-Hassan Al-Askari died in Samera as a result of eating poison which was placed in his food. Furthermore, Salah Ad-Din Al-Ayobi was as savage as the Abbassides in massacring the Prophet's descendants and followers. He committed mass murders and brutal crimes which bring shivers to the spine.
Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima Zahra's descendants. He implemented abundant multiplicity in them.
The interpretation of the verse: "To thee have we granted Kauther."
varies according to interpreters. The most popular viewpoint of the meaning of Kauthar is a famous fountain or domain which will be given to the Apostle on the Day of Resurrection; the literal meaning of Kauthar is abundance or abundant benevolence.
Sayuti in Dur A1-Manthour, regarding the meaning of Kauthar, writes: "Buhkarlbn JarirandAl-Hakim repotred on the authority of Abu Bishr Ibn Sa id Ibn Jubair that Ibn Abbas (may Allah be pleased with him) said:
'Al-Kauthar is abundant goodness which Allah gave the Apostle.'
Abu Bishr said: 'I told sa'id Ibn Jubair that some people claim that it is a river (fountain) in Paradise, he said:
'The fountain in Paradise is part of the abundant benevolence which He (Allah) gave him (p.b.u.h)
Razi's interprerarion of the above mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima Zahra. In Majma'AlBayan, Tabarsi writes regarding this subject:
"It was said that Kauthar means abundant benevolence, it has also been said that it means the multiplicity of a given person; and the descendants of Fatima have enormously multiplied in a way that they will exist until the Day of Resurrection."
Fakhr Razi made the following comment in his Interpretation of the Quran regarding this verse:
"In reference to the third viewpoint which advocates the meaning of descendants to "kauthar," some scholars say:
Since this chapter was revealed to refute the claim of an infidel who attempted to denounce the Prophet (p.b.u.h) for not having sons, it becomes clear that the meaning given here is that Allah gave the Prophet (p.b.u.h) offspring which will be everlasting. We must keep in mind that numerous massacres have been committed against Ahlul-Bayt, yet still the world is full of them; while the Ummaids have vanished save a few who are worthless. Besides this, prominent scholars have descended from Fatima's sons, such as Al-Baqir, Al-Sadiq, Al-Kadhim, Al-Redha (a.s) Al Nafs Al-Zakyyah and others."
This explantion correlates to the following: An infidel denounced the Prophet when one of his children died and said Muhammad is now without offspring, therefore when he dies his name will die with him. It was because of this incident that Allah revealed this chapter to His Apostle assuring him; it is as if He (Glory be to Him) said:
"You have lost your son, but We have given you Fatima; although she is just one, Allah will make that one many."
A survey of the world's population attests to this conclusion; for Fatima's descendants (who are also the Prophet's descendants) are spread around the globe as follows: Iraq-one million, Iran-three million, Egypt-five million, Morocco-five million, Algeria, Tunis, Lybia, Jordan, Syria, Lebanon, Sudan, the Persian Gulf countries including Saudi Arabia, Yemen, India, Pakistan, Afganistan, and Indonesia-approximately twenty million descendants of the Prophet of Islam.
An Islamic country in which descendants of Fatima Zahra do not live is hard to find. Their number is estimated to be thirty - five millions; however, if precise and accurate statistics are taken, their number could be much higher.
Included among the Prophet's descendants are kings, princes, ministers, scholars, writers, prominent characters, and geniuses. Some are honored by their lineage and others ignore it and give no importance to it. Some follow Ahlul-Bayt, while others violate their doctrine. I have even heard of some descendants of Fatima (a.s) who live in Indonesia and are enemies of Ahlul-Bayt (a.s)!
More amazing is the fact that some Muslims refuse to accept their lineage of Fatima and Ali; rather they claim that such a lineage is forged and unacceptable. These people ferociously fought this idea up to the point that they shed innocent blood to implement their ideas.
Hajjaj, Mansour Dawaniqi, Haroon Al-Rashid and others are known advocates of this idea.
It was mentioned in volume ten. of Bihar that Amr Al-Shube said:
"One night Hajjaj summoned me to his palace; this horrified me, so I performed ablution and wrote my will; then went to meet him. When I entered his room, I saw a sword and a leather mat (usually used for executios). I greeted him and he replied to me and said: Do not fear anything, for I pardon you throughout the night and until tomorrow noon., He then ordered me to sit next to him; Hajjaj said:
'This old man claims that Al-Hassan and Al-Hussain are the Prophet's children; he shall prove this from the Quran or I will cut his head off'.'
I said: 'He should be freed from his chains, because if he proves his claim, he will surely go free, and if not, then a sword can not break those chains.'
They freed the man of his shackles, but kept his hands cuffed; I was grieved when I saw that he was Sa`id Ibn Jubair and said: How can he bring proof from the Quran in this regard?
Hajjaj said: 'Bring me proof from the Quran or will be head you.'
He said: 'Wait.' He waited for awhile when Hajjaj repeated his demand and Sa`id askd for more time think When Hajjaj repeared his demand for the third time, Sa id said:
'I seek refuge in Allah from the cursed devil, in the Name of Allah the Beneficent, the Merciful.
We gave him Isaac and Jacob; all (three) We guided; and before him, We guided Noah; and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus do We reward those who do good.'
Then he stopped and said to Hajjaj: 'Read the following verse-And Zakariya and John and Isa.'
Then Sa`id said: 'How does Isa fit in here?'
Hajjaj replied: 'He is one of Ibrahim's offspring.'
Said said: 'Isa did not have a father, yet he was Ibrahim's descendant because he was his daughter's (Maryam) son, therefore Hassan and Hussain are more worthy of being called the Prophet's children especially that they are closer to him (the Prophet) than Isa was to Maryam.'
When Hajjaj heard this, he granted him ten thousands dinars and set him free.
Shube added:
"In the morning I said to myself: 'It is incumbent upou me to visit that old man and learn the meaning of the Quran, which I thought I know but really do not. I entered the Mosque and found that old man giving everyone ten dinars; I then heard him say. All this is because of the blessings of Hassan and Hussain (a.s). We were grieved once but cherished a thousand times, we also pleased Allah and His Apostle."
Another narration which shows the extent of arrogance and insistece on discrediting Ahlul-Bayt and depriving them of the honor of relationship to the Prophet (p.b.u.h) says:
Sheik Majlisi reported on the authority of Ihtijaj and Tafsir Ali Ibn Ibrahim in Bihar that Abu Al-Jaroud saide:
"Abu Jaafar Al-Baqir (a.s) said to me:
'Abu Jaroud, what do they (followers of other than Ahlul-Bayt,) say about Al-Hassan and A l-Hussain (a.s)?'
I said. 'They deny the fact that they are sons of Allah's Apostle.'
He then said. 'So with what do you debate them?'
I said: With Allah's saying about Isa Ibn Maryam:
"And among his progeny David and Solomon, Job. Joseph, Moses, and Aaron; thus, do we reward those who do good," and that Allah Almighty made Isa a descendant of Ibrahim.'
He said: 'Then what do they say?'
I said: 'They say: "A daughter's son can be called a son but he is not actually a real descendant."
He said. 'How do you argue with them?'
I said: 'We quote the following verse for them.'
'Say: Come! Let us gather together, our Sons and your sons, our women and your woman.' 49
Then he said: 'Then what do they say?'
I replied. 'They say: "It is common in Arabic for a man to call another man's children Our children while they are really others' children."
Imam Baqir (Abu Jafar a.s) then said:
'By Allah, Abu Al-Jaroud, I shall quote a verse from the Book of Allah which shows that Hassan and Hussain are his (p.b.u.h) direct children (form his loins);proof that can only be denied by infidels.'
I said: 'May I be your sacrifice, what verse are you speaking of?' He answered: When Allah said:
"Prohibitd to you (for marriage) are your mothers, daughters... until (those who have been) wives of your Sons proceeding from your loins."
Ask them, Abu Al-Jaroud, was it permitted for Allah s Messenger to marry Al-Hassan and Al-Hussain's wives (had they been divorced)?
If their response is affirmative, then they have lied and sinned; anu if their answer is negative, it is because they are his children proceeding from his (p.b.u.h) loins."
In another debate which took place between Haroun Al-Rashid and Imam Musa Ibn Jaafar (a.s), mentioned by Bihar Majlisi on the authority ofOyun Akhbar A1-Redha, Haroun said to the Imam:
"Why did you permit people to trace your ancestry back to Allah's Messenger (p.b.u.h) and call you sons of Allah's Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet (p.b.u.h) your maternal grandfather!"
The Imam (a.s) replied: "Had the Prophet been brought back to life and asked you for your daughter's hand in marriage, would you fulfill his wish?"
Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non-Arabs, and Quraish to do so."
The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage."
Rashid exclaimed: "Why not?"
The Imam said: "For he has begotten me and has not begotten you."
Rashid then said: "You are right, Musa;" and added; "but why do you claim to be the Prophet's offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima s children, she did not have offspring."
Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said: "You are obligated to bring me your arguments from the Quran, you children of Ali, and since you are their Imam of the time and chief as I was told, I will not excuse you until you bring me proof from Allah s Book, from which you know the interpretation of every letter, as has been written in this verse:
'Nothing have We left unattended from the Book.'
Furthermore, you dispensed with the opinions of other scholars and qiyas' (inference)."
The Imam then said: "Am I permitted to give you the answer?"
Rashid said: "indeed you are."
The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:
'And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good;
And Zakariya and John, and Jesus (Isa)."
The Imam continued, "Who is Isa's Father?
The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (p.b.u.h) through our Mother, Fatima (a.s)…"
These were some of the verses which Ahlul-Bayt (a.s) used as proof of their lineage to Allah's Apostle through Fatima Zahra.
There are a great number of narrations which declare the same thing; among them are:
1. Al-Khateeb Al-Baghdadi V.1, P.316, in Tarikh Baghdad reported that Ibn Abbas said:
"I was in the company of my father, Al-Abbas Ibn Abdul Muttalib, sitting in the presence of Allah's Messenger (p.b.u.h) when Ali Ibn Abu Talib entered and greeted us. The Prophet (p.b.u.h) returned his Salam, stood up and while smiling, embraced him and kissed his forehead. The Prophet then asked him to sit near to him."
Al-Abass asked: "Messenger of Allah, do you love him?"
The Prophet replied: "Uncle of Allah's Messenger! By Allah, Allah loves him more than I do. Surely Allah made every Prophet's progeny proceed from him, and made my progeny proceed from this one."
Also, Kharazmi in Manaqib P.229, narrates the following:
Allah's Apostle declared: "Surely Allah made every Prophet's progeny proceed from his own loins, and made my progeny proceed from Ali's loins."
This narration was reported by the following writers:
Muhib Ad-Din-Tabari in DhakhaerAl-Uqbi, Hamueeni in Faraed As-Semtain, Dhahabi in Mizan A1-Etedal, Ibn Hijr in Sawaiq Al-Muhriqa P.74, Mirza Hindi in Muntakhab Kanz A1-Umal, Zarqani in Sharh Mawahib Ladonyyah, and Qandouzi in Yanabi' A1-Mawaddah P.138.
Nisaee also mentioned in Khasaes Amir A1-Mo'mineen on the authority of Muhammad Ibn Usama Ibn Zaid, that his Father said:
Allah's Messenger said: 'As for you Ali, you are my son-in-law and the fat her of my offspring; you are from me and I am from you.'
The same narrator reported that Usma said:
"I went to visit the Prophet of Allah one night; he (p.b.u.h) came out carrying something that I didn't recognize under his cloak When I finished my work with him (p.b.u.h), I said: "What do you have under your cloak?' When he opened his cloak, I saw Al-Hassan and Al-Hussain on his lap. The Prophet then said:
'These are my children and my daughrer's sons; O Allah, you surely know that I love them, therefore love them."
Despite the large number of traditions which declare that Al-Hassan and Al-Hussain are the Prophet of Allah's (p.b.u.h) children, some ignorant writers try to deny this fact.
These writers quote the Quranic verse: "Muhammad is not the Father of any of your men,"
to prove that he (p.b.u.h) was not anyone's Father. These writers use this verse even though it is an uncontested fact that it was revealed to prove that Zaid, the Prophet's adopted son, is not related to the Prophet (p.b.u.h). The Apostle (p.b.u.h) gave him (Zaid) in marriage to his cousin Zainab; but when Zaid divorced her, he (p.b.u.h) married her in obedience to Allah's command, and to prove that he (p.b.u.h) was not Zaid's Father, which would make Zainab prohibited to him.
"Then when Zaid had dissolved (his marriage) with her, with the necessary formalities, We joined her in marriage to thee: In order that (in the future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the later have dissolved with necessary formalities (their marriage) with them. And Allah's command must be fulfilled." XXXII: 39
Thus, prohibiting marriage with the previous wives of a son depends on proving their actual lineage to the father; if such a lineage cannot be proved, then marrying the previous wives is not prohibited. It is for this reason that Allah Almighty said:
"Of any of your men."
If this was not the case, then what about Ibrahim, Al-Qasim, Al-Taeeb and Al-Mutahhar who were all his (p.b.u.h) sons.
Furthermore, it has already been verified that the Prophet (p.b.u.h) said to Imam Hassan (a.s): "This son of mine is a Master."
He also said: "Al-Hassan and Al-Hussain, these two sons of mine, are Imams whether they rise or forebear."
and: "Every daughter's children are called to their Father, save Fatima's children; for I am their Father."
In another interpretation of "of any of your children," some scholars say: "What He meant by "Men," was the mature ones; and none of his (p.b.u.h) children were mature at that time."
In conclusion, whatever has been said about the Apostle's sons, can be said to include Al-Hassan and Al-Hussain. They were the Prophet of Allah's sons.
AT- TAHERAH (THE VIRTUOUS)
As we have already mentioned, one of Fatima Zahra's (a.s) names was "At Taherah" (the virtuous or pure). This meaning is related to the verse:"And Allah only wished to remove all abomination from you, ye member of the Family, and to make you pure and spotless." XXXIII:33
The above mentioned is of great importance because of its subtle meaning and significance.
This verse is considered the main source of virtues granted to Ahlul-Bayt (a.s); around it various debates and many writings took place. It might be more appropriate to say that this verse was the field of debates, contradicting viewpoints and inconsistent opinions. This is especially true when it comes to who was meant by "the Family," or Ahlul-Bayt.
Nevertheless, it is indisputable that this verse, known as "The verse of purification," concerns Fatima At-Taherah (a.s) both Shiite and Sunni scholars agree on this, save a very small number. This established fact has been reached in light of the traditions which unanimously state that the said verse includes Ali, Fatima, Al-Hassan and Al-Hussain (a.s). Yet some hold the viewpoint that the verse includes the Prophet's wives-because of the word Family and the sequence of the surrounding verses which include a speech to them; however, he (p.b.u.h) prohibited even his wife, Um Salama, from joining them under the cloak prior to the revelation of this verse.
Although the number of narrators who report that the "verse of purification" was revealed regarding Ali, Fatima, Al-Hassan and Al-Hussain (a.s) reach several hundreds, it will be useful to include narrations and sources which are reported by prominent sunni Scholars about this subject. I would like to point out that this list should be satisfying for any clear conscience.
1. Baghdadi in his history book, V. 10, mentioned that Abu Sa'id A1-Khudare remarked regarding the verse:
"And Allah only wished to remove all abomination from you, ye members of the Family and to make you pure and spotless,"
that the Messenger of Allah (p.b.u.h) gathered Ali, Fatima, A1-Hassan and Al-Hussain under a cloak and said:
"These are my Ahlul-Bayt (i.e., Family), O Allah; remove all abominations from them and make them pure and spotless."
Um Salama, who was standing near the door, said:
"Am I not one of them, O Messenger of Allah?"
He said: "You are (up to a) good ending."
2. Zamakhshari in A1-Kashaf, V.1, p. 193 narrated on the account of Aisha, that Allah's Messenger came out wearing an embroidered, ornamented cloak of woven black hair, when AJ-Hassan Ibn Ali came to him and went under it; then Al-Hussain followed him, then Fatima, then Ali. At that moment (p.b.u.h) quoted the verse:
"And Allah only wished to remove all abominations from you, ye Members of the Family, and to make you pure and spotless."
3. Razi in his interpretation of the Quran V. 2, P. 700, (printed) in Istanbul, writes:
When he (the Prophet (p.b.u.h)) came out wearing the black cloak and Al-Hassan came under it and Al-Hussain, and Fatima and A1i the Prophet said: "And Allah only wishes…"
4. Ibn Al-Athir Al-Jazari reported in his book Usd Al-Ghaba Fi Maarefat As-Sahabah V. 2, P. 12, that Omar Ibn Abu Salamah, the Prophet's stepson, said:
"When the verse And Allah only wishes...' was revealed to the Prophet (p.b.u.h) he had gathered Fatima, Hassan and Hussain under his cloak, while Ali was behind him, and said:
'This is my family, therefore, remove all abomination from them, and make them pure and spotless.'
Um Salama said: 'Am l one of them, Messenger of Allah?' He said You will be in good condition."
5. Sebt Ibn A1-Jawzi reported in Tathkerah Al-Aemah, P.244, that Wathelah Ibn Asqa' said:
"I went to ask Fatima (a.s) about Ali, she told me to go to the Messenger of Allah (p.b.u.h) and ask him, so I went and sat down to wait for him; I then saw the Prophet coming in the company of A1i A1-Hassan and Al-Hussain. He held their hands until they entered the room. He then sat Al-Hassan on his right leg and Al-Hussain on his left leg and ordered Ali and Fatima to sit near him. The Prophet covered them with his cloak (or garment) and read:
'And Allah only wishes... then he (p.b.u.h) supplicated to Allah and said.
'O Allah, truly these are my Ahlul-Bayt (Family)."
6. Imam Wahedi reported in his book Asbab An-Nozul that Um Salama, the Prophet's wife, narrated that Allah's Messenger (p.b.u.h) was present in her house when Fatima brought him an earthenware pot filled with wheat cooked with milk. He (p.b.u.h) said: "Call in your husband and two sons for me." Thus, Ali, Al-Hassan and Al-Hussain came and joined him in eating the food. Meanwhile, he (p.b.u.h) sat on a bench, covered with a Khairban cloak.
Um Salama added:
"I was in my room performing prayers when the Arch-Angel Gabriel revealed:
'O Allah, these are my Family and Kin; therefore, remove all abomination from them and make them pure and spotless.'
At hearing that, I looked in the house and said: 'Am I one of them, O Apostle of Allah?'
Moreover, Tirmadhi reported in his "Sahih" that Allah's Messenger (p.b.u.h), since the time this verse was revealed and for six months thereafter, stood by Fatima's house (door) and said:
"(Time for) prayers Ahlul-Bayt; Allah only wished to remove all abomination from you and make you pure and spotless."
7. Ibn Sabagh Al-Maliki in his book A1-Fosoul Al-Muhemah P.7, narrated a tradition similar to the one already mentioned by Wahidi; but he added: Some poets said the following in this regard:
Surely Muhammad and his successor and Their two sons, and his virtuous and pure daughter; are the people of the cloak who in adhering to them, I long for peace and success on the Last Day.
8. Abu Bakr Sayuti narrated this tradition on the authority of Um Salama, Aisha, Abu Sa'id Al-Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak Ibn Muzahim, Abu Al-Hamra, Omar Ibn Salama and others in his books: A1-Dur Al-Manthour V. 5, P. 198, AI-Khasaes AI-Kubra V.2, P. 264, and A1-Itqan V.2, P. 200.
They all reported that the Prophet (p.b.u.h) gathered Fatima, Ali, Al-Hassan and Al-Hussain, when the verse "And Allah only wishes to remove..."and covered them with a cloak. He then said: "By Allah, these are my Ahlul-Bayt, therefore remove all abomination from them pure and spotless."
9. Tabari in Dhakhaer Al-Uqbi p. 21, declared that this verse was revealed in regard to the purified five (the Prophet, Ali, Fatima, Hassan, Hussain), relying on Omar Ibn Abu Salama s narration.
He also reported that Um Salama said:
"Allah s Messenger ( p.b.u.h) covered Fatima, All, Al-Hassan and Al-Hussain, including himself with a garment and read this verse:
'And Allah only wished to remove all abomination from you, ye Members of the Family, and to make you pure and spotless."
She then added: "So I came to join them when the Prophet Said: Stay where you are, you will have a good conclusion."
In another narration, she was quoted as saying:
"Allah's Messenger (p.b.u.h) said to Fatima: 'Bring your bright cloak; and put his hands on them and said:
'O Allah, these are the progeny of Muhammad, thus bless and praise them for surely you are praiseworthy and Exalted."
Um Salama added: "I then lifted the cloak to join them, but he (p.b.u.h) pulled it away and said: 'You are alright."
10. Muhammad Ibn Ahmad Al-Ghoutroubi reported that this verse was revealed in regard to Ahlul-Bayt (a.s) in his book AI-Jame' Li Ahkam A1-Quran V. 14, P. 182.
11. Ibn Al-Arabi in his book Ahkam AI-Quran V.2, P. 166.
12. Ibn Abd Al-Bir Al-Ondolosi in his book AI-Esti'ab V. 2, P. 460.
13. Al-Bihaqi in his book As Sunan A1-Kubra V. P. 149.
14. Al-Hakim Al-Nishaburi in his book A1-Mustadrak Al- Sahihain V.2, P.416.
He narrated a tradition on the authority of Um Salama similar to what has already been mentioned and adds:
He (p.b.u.h) said: "O Allah, this is my Family (Ahlul-Bayt).
Um Salama then said: "Messenger of Allah, am I not from Ablul-Bayt?"
The Prophet answered: "You are alright, but these are my Ahlul-Bayt..."
15. Ahmad Ibn Hanbal in Musrad V. 1, P. 331.
16. Nisaee in Khasaes p. 4.
17. Muhammad Ibn Jarir At-Tabari in his interpretation of the Quran, V. 22, P. 5.
18.Al-Kharazmi in kitab Al-Manaqib p. 35.
19. Al-Haithami in Majma' A1-Zawaed V. 9, P. 166.
20. Ibn Hijr Al-Haithami in Sawaiq Al-Muhriqa P.85.
It is necessary to further elaborate on this subject, since the verse of purification declares, beyond doubt, that Fatima is pure. Nevertheless, it may be beneficial to explain the meaning of the word "Rijs" or abomination mentioned in the verse.
"Rijs" means that Allah purified her from the monthly menstruation in addition to all abomination and depravities. "Rijs" is all that is deemed impure by human nature, conforms with evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature or mars any of the knightly virtues.
Ibn Al-Arabi also said in A1-Futouhat A1-Makkiah, Chapter 29, that Rijs is "anything which detracts from one's character."
The definition that Al-Arabi gave for the word Rijs, is the definition for the word "infallible" which the Shiites believe is an inseparable character of all prophets, Imams, and Lady Fatima Zahra (a.s). It is indeed an excellent virtue and a great honor that Allah has bestowed upon some of his servants.
It is worthy to mention that infallibility is an inseparable trait of those who propagate divine laws; yet, because infallibility is a prerequisite for prophets and Imams in their roles of propagating divine rules, it does not mean that others, who also propagate, are safeguarded from sins.
Imam Ali (a.s) proved Fatima's infallibility using the verse of purification in his argument with Abu Bakr.
The Imam (a.s) said: "Abu Bakr, do you read Allah's book?"
He answered: "yes."
Imam Ali then said: "Then tell me about whom was the following verse revealed?:
'And Allah only wishes to remove all abomination from you, ye Members of the Family, and make you pure and spotless.'
Was it not revealed in regard to us, Ahlul-Bayt?"
Abu Bakr said: "Yes, it was revealed regarding you."
He (a.s) said: "If some men testify that Fatima, the Messenger's daughter, committed an abomination what would you do?"
He answered: "I would administer the legal punishment to her, just like any other Muslim woman!"
He (a.s) then said: "If you did so, you would be an infidel in the eyes of Allah."
Abu Bakr said: "Why?"
Imam replied: "Because you would have rejected Allah's testimony of her purity and virtue (infallibility), and surpassed people's testimony over it ···"
A manifestation of this purity, is safeguarding the person from impurity upon death, regardless of the fact that any human being-no matter how pious and obedient to Allah he is-becomes intensely impure upon passing away, making it obligatory to perform ablution (Ghusl) when touching his body. The dead person, himself, only becomes pure after being washed by others.
Contrarily, the infallibles are purified before and after death. Al-Hassan Ibn Ubaid said in A1-Wasa`el:
I wrote to Imam Sadiq (a.s) and asked him:
"Did the Commander of the Faithful perform ablution (Ghusl) after abluting the Messenger of Allah (p.b.u.h) upon his death?"
His answer was:
"The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (a.s) did so and this became a customary practice (Sunnah)."
We will elaborate on Fatima's ablution at the end of the book if Allah wills.
Imam Hassan is born
When Fatima (a.s) was twelve, she became pregnant with Imam Hassan. Thus, the light of Imamate was carried on from Ali unto Fatima (a.s). The day the child was to be born was approaching; the Prophet (p.b.u.h) had to go out of town, but before leaving, he (p.b.u.h) made several requests about the would be born child-including the order not to wrap the new baby in a yellow cloth.
On Ramadhan 15, 3 A.H., Fatima gave birth to her first son. On that great day, Asma Bint Umais was present with Fatima. The women who attended the event, unintentionally wrapped A1-Hassan in a yellow cloth; they were not aware of the Prophet's request.
When the Prophet returned, he said: "Bring me my son; what have you named him?" After AI-Hassan was born Fatima asked Ali (a.s) to name the baby, but Ali said: "I would not name him before Allah's Prophet (p.b.u.h)"
When the Prophet (p.b.u.h) saw that Al-Hassan was wrapped in a yellow cloth, he said: "Didn't I tell you not to wrap him in a yellow cloth?" He then threw the yellow cloth away and wrapped the baby in a white one. When the Prophet inquired about the name of the child, Ali (a.s) answered: "I would not name him before you." The Prophet replied: "I too, would not name him before my Lord, Glory be to Him." At that moment Allah revealed to Gabriel: "A son was born to Muhammad, therefore descend and give him My blessings and congratulate him and say: Surely Ali is to you as Haroun was to Musa, so give him (the newborn baby) the name of Haroun's son." When Gabriel had revealed the message to the
Prophet, he (p.b.u.h) asked: "What was Haroun's son s name?"
Gabriel said: "Shubbar."
The Prophet then said: "My tongue is Arabic."
Gabrial said: "Name him Al-Hassan."
Hence, the Prophet gave him the name Al-Hassan, and made Adhan in his right ear, and Eqamah in his left ear. On the seventh (7) day, he (p.b.u.h) sacrificed two rams from which he gave the midwife a thigh and a dinar; he then shaved the baby's head and gave as charity the weight of his hair in silver. Finally, the Prophet (p.b.u.h) wiped the baby's head with "Khalou" which is a special perfume made of saffron and other substances.
At that time in history, it was customary to cover newbron babies' heads with blood; with this in mind, the Prophet (p.b.u.h) told Asma: "Asma, using blood is an act performed by the ignorant."
He (p.b.u.h) would embrace Al-Hassan and put his tongue in the baby's mouth, who would suckle it.
The birth of Imam Hussain (a.s)
Six months after Al-Hassan was born, Fatima (a.s) became pregnant with her second child.
Lady Fatima started noticing the signs that childbearing was near, but the Prophet (p.b.u.h) had already foretold of Imam Hussain's birth.
Imam Sadiq (a.s) said:
Once, Um Ayman's neighbors came to the Prophet and said: "Messenger of Allah, Um Ayman did not sleep last night because of crying; she surely cried until morning."
The Prophet summoned her and said:
"Um Ayman, your neighbors say that you spent the night crying may Allah not cause your eyes to cry!! What made you cry?"
She answered: "Messenger of Allah, I had a fearful dream which caused me to cry all night long."
The Prophet (p.b.u.h) said: "Tell me your dream, for surely Allah and His Messenger are most knowledgeable."
She said: "Last night I saw a dream as if one of your limbs was thrown in my house!!"
The Messenger of Allah (a.s) said: "Your eyes have slept, but you visioned a good thing. Um Ayman, Fatima will give birth to Al-Hussain, and you will bring him to me. So one of my limbs will be in your house"
When AI-Hussain was born, Um Ayman brought him to the Prophet (p.b.u.h) who said: "Both the carrier and he who is being carried are welcome. Urn Ayman, this is the interpretation of your dream."
Urn Al-Fadhl, Al-Abbas's wife, had a similar dream.
Safia Bint Abdul Muttalib, Asma Bint Umais, and Um Salama were present when Imam Hussain was born. When the Prophet asked Safia (his aunt) to bring him the newborn child, she said: "We have not cleaned him yet." When the Prophet heard this, he said: "You clean him ?! Surely Allah the Exalted has cleaned and purified him."
After Al-Hussain was born, Gabriel again descended to the Prophet (p.b.u.h) and revealed to him to give the new baby the name Al-Hussain. Al-Hussain is the Arabic version of the old Hebrew name Shabir, which was Haroun's second son's name. When Gabriel descended to the Prophet, scores of angels accompanied him to congratulate and console the Prophet for Hussain's birth and expected martyrdom.
Imam Hussain (a.s) was not nursed by any woman, including his mother (a.s); instead he suckled the Prophet's tongue until he grew old enough to eat. Because of this, his characteristics were exactly as those of the Prophet (p.b.u.h).
Seven days after the birth the, Messenger of Allah shaved Hussain's head and gave the weight of his hair as charity for him.
The birht of lady Zainab (a.s)
Lady Zainab was (accurately) the third child born to Lady Fatima Zahra (a.s). In other words, she was born directly after Imam Hussain (a.s); despite the false claim of some historians who hold the opinion that Zainab was born after the miscarriage which Lady Fatima (a.s) had and resulted in the martyrdom of Mohsen. These historians are motivated by their desire to divert the attention from the merciless attack on Lady Fatima's house which not only resulted in Mohsen s martyrdom, but also in the eventual death of Lady Fatima herself.
Among these writers is the Egyptian Bint Ash-Shati who wrote in her book Batlat Karbala:
"Zahra, the Prophet's daughter was about to give birth to a new baby after bringing happiness unto Messenger's life by giving birth to his beloved sons. Al-Hassan and Al-Hussain, and a third child, who was not destined to live and whose name was to be Mohsen Ibn Ali …"
Regardless of these unfounded claims, it has been established that Lady Zainab (a.s) was born in 5 A.H., and that she was the third child of the honorable Alawi household.
It is said that her grandfather, the Prophet (p.b.u.h), named her Zainab which is derived from two words: "Zain" and "Ab" that together means "The embellishment of her father." Yet, Muhammad Jawad Mughniah quoted the Egyptian newspaper AI-Jomhuria dated October 31, 1972, in his book Al-Hussain Batala Karbala as saying:
Zainab was born in Shaban 5 A.H. When her mother brought her to Imam Ali (may Allah be pleased with him) and said: "Name her" he replied. "I would not name her before Allah's Messenger."At this time the Prophet was on a trip and when he returned, he again refused to name her before her Lord. So Gabriel descended to inform the Prophet about Allah's blessings and said: "The name of this baby is Zainab; Allah chose this name for her."
Zainab's history itself speaks of her honorable life and noble traits, as well as the miseries she encountered during her childhood, such as the death of her great grandfather, the martyrdom of her mother (a.s), and the various inflictions which she lived through during the quarter of a century that her father, Imam Ali (a.s), was confined to his house as a result of his rights having been usurped by others.
Moreover, when Zainab emigrated from Medina to Kufa, her Father's capital then, several misfortunes were destined for her; starting with the martyrdom of Imam Ali (a.s). This was followed by fierce battles between her brother, Al-Hassan, and Mu'awia which resulted in the poisoning of the Imam (a.s). After several years, Zainab faced the greatest disaster of history when Imam Hussain along with the prominent Hashimite men were massacred at Karbala by the Ummaid's. After massacring the men, Zainab and the women were taken to Syria, but she did not panic nor did she give in to the enemy. From Syria she was sent to Medina and then exiled to Egypt to live the rest of her life.
Zainab's tomb is well known in Egypt today and is visited by believers from all over the world. (There is disagreement about the location of Zainab's tomb; it is believed by most to be located in Syria.) (Compiler's note)
Lady Um Kulthum
Lady Fatima's household welcomed their second daughter and fourth child with happiness and glorification, as with the other children.
Lady Um Kulthum, like her sister, shared the honorable relationship to the Prophet, Imam Ali, and Fatima Zahra in addition to the excellent upbringing.
She was also a victim of historical oppression and sorrowful inflictions and pains which strong men can barely put up with.
Perhaps I will be able to elaborate on the life of Lady Um Kulthum when I speak about Zainab in new book, if Allah wills.
Ali weds Lady Ummol-Baneen
The world around the Holy Prophet witnessed and history has vouched the fact that the gap in the domestic life and the happiness of the Prophet, created by the demise of Lady Khadija doubtlessly proved as irreparable for no other woman fittingly filled it up to give the Apostle of God the happiness at home or the harmony in his domestic life, and it is only about the good Lady Omme Salema that the Holy Prophet said: Ante ala! Khair,' i.e., Thou art on goodness, which the good Lady proved true by not leaving the house of the Holy Prophet even after his departure from this world, and remaining as attached to his Ahlul.-Bait as she was during his lifetime. The same was the case with Ali the First Imam, the Vicegerent of God on earth, succeeding the Holy Prophet. After the martyrdom of the Holy Lady Fatema, there was none in the world to take her holy place in the house of Ali and the good Lady Ommol-Baneen served Ali after Holy Lads' Fatema as did Omme Salema to the holy Prophet after the demise of Lady Khadija.
The alliance for a Holy Cause
The prophecy from the Holy Prophet about the impending Zibhe Azeem' or the Great Martyrdom of Husain, had gained so much currency and had become a matter of such a conviction and concern to the Ahlul-Bait that after the departure of Lady Fatema, 'A1i called his brother Aqeel who was known for his knowledge about the tribal genealogies and told him to find out a respectable lady of a noble family, known for its bravery, for him to wed for he wanted to have a brave son from her to be his own representative there at Karbala to serve Husain the son of the Holy Prophet and help him in the calamitous situation against his enemies and lay his life defending Husain on his own behalf, for Hasan and Husain were hailed as the sons of the Holy Prophet and each one was addressed as Ibne Rasoolullah' (son of the Holy Prophet).
All expressly and particularly stressed when he told Aqeel for the selection of a lady, that he wanted the determined issue from the lady to be the bravest one in the world, to serve Husain at Karbala on his own behalf. Aqeel said: "Marry thou, Ommol-Baneen-e-Kalbi, the daughter of Hazm bin Khalid-e-Kalbi, for braver than her father, there was none in the tribes."
Jamal battle
Delivered in the Battle of Jamal when Amir al-mu'minin gave the standard to his son Muhammad ibn al-Hanafiyyah (1)
Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numerical majority). And keep sure that succour is but from Allah, the Glorified.
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(1). Muhammad ibn al-Hanafiyyah was Amir al-mu'minin's son but called Ibn Hanafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as Hanafiyyah after her tribe Banu Hanifah. When people of Yamamah were declared apostates for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Amir al-mu'minin and requested him to save her from the blemish of slavery and protect her family honour and prestige. Consequently, Amir al-mu'minin set her free after purchasing and married here whereafter Muhammad was born.
Most historians have written his surname as Abu'l-Qasim. Thus, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn Hafs az-Zuhri that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Muhammad and surnamed Abu'l-Qasim, namely (I) Muhammad ibn al-Hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah's name and surname was given by the Prophet. al-Waqidi writes that the name and surname of Muhammad ibn Abu Bakr was suggested by `A'ishah. Apparently the Holy Prophet's giving the name of Muhammad ibn Talhah seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Amir al-mu'minin and he was Muhammad ibn al-Hanafiyyah.
As regards his surname it is said that the Prophet had particularized it and that he had told `Ali that a son would be born to you after me and I have given him my name and surname and after that it is not permissible for anyone in my people to have this name and surname together.
With this opinion before us how can it be correct that the Prophet had given this very name and surname to anyone else since particularisation means that no one else would share it. Moreover, some people have recorded the surname of Ibn Talhah as Abu Sulayman instead of Abu'l-Qasim and this further confirms our viewpoint. Similarly, if the surname of Muhammad ibn Abu Bakr was on the ground that his son's name was Qasim, who was among the theologians of Medina, then what is the sense in `A'ishah having suggested it. If she had suggested it along with the name how could Muhammad ibn Abu Bakr tolerate it later on since having been brought up under the care of Amir al-mu'minin the Prophet's saying could not remain concealed from him. Moreover, most people have recorded his surname as Abu `Abd ar-Rahman, which weakens the view of Abu Rashid.
Let alone these people's surname being Abu'l-Qasim, even for Ibn al-Hanafiyyah this surname is not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son of Amir al-mu'minin for whom the Prophet had particularised this surname to be Muhammad ibn al-Hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes:
In applying this tradition to Muhammad ibn al-Hanafiyyah, Ibn Khallikan has got into confusion, because the son of Amir al- mu'minin whom the Prophet's name and surname together have been gifted by the Prophet, and which is not permissible to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-Hanafiyyah, nor is the surname Abu'l- Qasim established for him, rather some of the Sunnis being ignorant of the real intention of the Prophet, have taken to mean Ibn al-Hanafiyyah.
However, Muhammad ibn al-Hanafiyyah was prominent in righteousness and piety, sublime in renunciation and worship, lofty in knowledge and achievements and heir of his father in bravery. His performance in the battles of Jamal and Siffin had created such impression among the Arabs that even warriors of consequence trembled at his name. Amir al-mu'minin too was proud of his courage and valour, and always placed him forward in encounters. ash-Shaykh al-Baha'i has written in al-Kashkul that `Ali ibn Abi Talib kept him abreast in the battles and did not allow Hasan and Husayn to go ahead, and used to say, "He is my son while these two are sons of the Prophet of Allah." When a Kharijite said to Ibn al-Hanafiyyah that `Ali thrust him into the flames of war but saved away Hasan and Husayn he replied that he himself was like the right hand and Hasan and Husayn like `Ali's two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written in Tanqih al-Maqal that this was not the reply of Ibn al-Hanafiyyah but of Amir al-mu'minin himself. When during the battle of Siffin Muhammad mentioned this matter to Amir al-mu'minin in complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes."
Apparently it seems that first Amir al-mu'minin must have given this reply and thereafter someone might have mentioned it to Muhammad ibn al-Hanafiyyah and he must have repeated the same reply as there could be no more eloquent reply than this one and its eloquence confirms the view that it was originally the outcome of the eloquent tongue of Amir al-mu'minin and was later appropriated by Muhammad al-Hanafiyyah. Consequently, both these views can be held to be correct and there is no incongruity between them. However, he was born in the reign of the second Caliph and died in the reign of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death as well. Some have put it as Medina, some Aylah and some Ta'if.
(2). When in the Battle of Jamal Amir al-mu'minin sent Muhammad ibn al-Hanafiyyah to the battle-field, he told him that he should fix himself before the enemy like the mountain of determination and resoluteness so that the onslaught of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension occurs in the nerves of the skull as a result of which the stroke of the sword goes amiss, as he said at another place also viz. "Press together the teeth. It sends amiss the edge of the sword." Then he says, "My child, lend your head to Allah in order that you may be able to achieve eternal life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being heedless of your life, otherwise also if your mind clings to life you will hesitate to advance towards deathly encounters and that would tell upon your reputation of bravery. Look, don't let your steps falter because the enemy is emboldened at the faltering of steps, and faltering steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be overawed with loftiness of your intentions and you may feel ease in tearing through their lives, and their movement should also not remain concealed from you. Look, do not pay heed to their superiority in numbers, otherwise your valour and courage would suffer." This sentence can also mean that one should not wide open the eyes to be dazzled by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. "If Allah helps you no one can overpower you." Therefore, instead of relying on material means seek His support and succour.
(Remember O' ye Believers!) If Allah helpeth you, none shall overcome you...(Qur'an, 3:159)
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