Fatimah az-Zahra
( Peace be Upon her )
Name: Fatimah.
Title: az- Zahra'.
Agnomen: Ummu 'l-A'immah.
Father's name: Muhammad ibn `Abdillah.
Mother's name: khadijah bint khuwaylid.
Birth: Born in Mecca of Friday, 20th jumada ` th-thaaniyah in the fifth year after the declaration of the prophet - hood (615 AD).
Death: Died at the age of 18 in Medina on 14th Jumada ' l-ula 11 AH ( 632 AD); buried in the graveyard called Jannatul-Baqi in Medina.
HADRAT FATIMAH, was the only daughter of the Holy Prophet and Hadrat khadijah. the circumstances of her birth are described by Hadrat khadijah as follows: At the time of the birth of Hadrat Fatimah, I sent for my neighboring qurayshite women to assist me. They flatly refused, saying that I had betrayed them by supporting Muhammad. I was perturbed for a while, when , to my great surprise, I sighted four strange tall women with halos around them , approaching me. Finding me dismayed, one of them addressed me thus, " O Khadijah! I am Sarah, the mother of Ishaq, and the other three are, Mary the mother of Christ, Asiyah the daughter of Muzahim, and Umm kulthum, the sister of Moses. We have all been commanded by God to put our nursing knowledge at your disposal." saying this, all of them sat around me and rendered the services of midwifery till my daughter Fatimah was born. The motherly blessings and affection received by Hadrat Fatimah were only for five years, after which Hadrat Khadijah left for her heavenly home . Hereafter the Holy Prophet brought her up.
* * *
Marriage:
When Fatimah come of age, there come forward a number of aspirants to ask for her hand in marriage. The Holy prophet was awaiting the Divine order in this respect, till Imam ` Ali approached him and asked for her hand in marriage. The Holy Prophet come to Hadrat Fatimah and asked, " My daughter ! Do you consent to be wedded to ` Ali, as I am so commanded by Allah ? " Hadrat Fatimah thereupon bowed her head in modesty. Umm Salamah narrates: " The face of Fatimah bloomed with joy and her silence was so suggestive and conspicuous that the Holy Prophet stood up reciting ` Allahu Akbar' ( Allah is most great ) .
Fatimah's silence is her acceptance." On Friday, l st. dhi'l - hijjah 2 A H , the marriage ceremony took place. All the Muhajirun ( Emigrants) and Ansar ( Helpers) of Medina assembled in the mosque while Imam ` Ali was seated before the Holy Prophet with all the ceremonious modesty of a bridegroom. they Holy Prophet first recited an eloquent sermon and them announced: I have been commanded by Allah to get Fatimah wedded to ` Ali, and so I do hereby solemnize the matrimony between ` Ali and Fatimah on a dower of four hundred mithqal of silver. Then he asked Imam ` Ali, " Do you consent to it, O `Ali ? " Yes, I do , O Holy Prophet of Allah! " replied Imam ` Ali. Then the Holy Prophet raised his hands to pray thus O my god ! bless both of them , sanctify their progeny and grant them the keys of The beneficence, Thy treasures of wisdom and Thy genius; and let them be a source of blessing and peace to my ummah. Her children; Imam Hasan, Imam husayn, zaynab and um kultun, are well - known for their piety , goodness and generosity. Their strength of character and action changed the course of history and fortified Islam which otherwise would have been lost to mankind.
* * *
Her Ethical Attributes
Hardrat Fatimah inherited the genius and wisdom, the determination and will - power, the piety and sanctity, the generosity and benevolence, the devotion and worship of Allah, the self - sacrifice and hospitality, the forbearance and patience, and the knowledge and nobility of disposition of her illustrious father , both in words and deeds. " I often witnessed my mother, "says Imam Husayn, " absorbed in preayer from dusk to down. "Her generosity and compassion for the poor was such that no destitute or beggar ever returned from her door unattended.
* * *
The Property of Fadak
The Holy Prophet during his lifetime gave Hadrat Fatimah a gift of very extensive from land , known as Fadak , which was documented in her name as her absolute property. The death of the Holy Prophet affected her very much and she was very sad and grief - stricken and wept her heart out crying all the time . she was confronted, after the demise of her father, with the deprivement of the rightful claim of leadership of her husband Imam ` Ali , and the usurpation of her inheritance, the Fadak. Throughout her life, she never spoke to those who had oppressed her and deprived her of her rightful claims. She requested that her oppressors should be kept away even from attending her funeral. Her ill - wishers even resorted to physical violence. Once the door of her house was pushed on her , and the child she was carrying was hurt and the baby - boy was still born. Her house was set on fire. Having been molested and strichen with grief, which crossed all limits of forbearance and endurance , she expressed her sorrows in and elegy composed by herself to mourn her father the Holy Prophet. A couplet of the elegy, with particular reference to her woeful plight, she expressed thus: O my father ! after your death I was subjected to such tortures and tyranny that if they had been inflicted on the `Day' , it would have turned into ` Night'.
* * *
Death
Hadrat Fatimah did not survive more than seventy-five day after the demise of her father. she breathed her last on the 14th jumada'l - ula 11 AH. Before her demise she bequeathed the following as her will to Imam 'Ali: 1. O ` Ali, you will personally perform my funeral rites. 2. Those who have displeased my should not be allowed to attend my funeral. 3 .My corpse should be carried to the graveyard at right. Thus Imam ` compliance with her will , performed all the funeral rites and accompanied exclusively by her relatives and sons carried her at night to Jannatu l-Baqi, where she was laid to rest and her wishes fulfilled.
The Holy Prophet said:
"whoever injures (bodily or sentimentally ) Fatimah, injures me ; and whoever injures me injures Allah; and whoever injures Allah practices unbelief. O Fatimah ! If your wrath is incurred, it incurs the wrath of Allah; and if you are happy, it makes Allah happy too."
M.H. shakir writers:
Fatimah, the only daughter of the Holy prophet of Islam, was born I Mecca on 20 Th. Jumada ' th - thaniyah 18 BH. The good and noble lady Khadijah and the apostle of Allah bestowed all their natural love, care and devotion on their lovable and only child Fatimah, who in her turn was extremely fond of her parents. The princess of the House of the Prophet, was very intelligent, accomplished and cheerful. Her sermons, poems and sayings serve, as an index to her strength of character and nobility of mind. Her virtues gained her the title " Our Lady of light. she was tall, slender and endowed with great beauty, which caused her to be called " az - Zahra' " ( the Lady of Light). she was called az - Zahra' because her light used to shine among those in Heaven. After arriving in Medina, she was married to ` Ali , in the first year hijrah, and she gave birth to three sons and two daughters. Her children, Hasan, Husayn, Zaynab and umm kul-thum. are well - known for their piety , goodness and generosity Their strength of chracter and actions changed the course of history. The Holy Prophet said, " Fatimah is a peace of my heart". He would go out to receive his doughtier whenever she come from her husband's house.
Every morning on his way to the Mosque, he would pass by Fatimah's house and say: " as-salamu ` alaykum ya ahlul-Bayti`n-nubuwwah wa ma` dani ` r - risala " ( peace be on you O the Household of prophet hood and the source of Messengership) Fatimah is famous and acknowledged as the " sayyidatu 'n-nisa'i ' l-alamin " ( Leader of all the women of the world for all times ) because the Prophethood of Muhammad would not have been everlasting without her. The Prophet is the perfect example for men, but could not be so for women. For all the verses revealed in the Holy Qur'an for women, Fatimah is the perfect model, who translated every year into action. In her lifetime, she was a complete woman, being Daughter, wife and Mother at the some time.
Muhammad during his lifetime, gave Fatimah a gift of very extensive farm lands, famous as Fadak, which were documented in her name, as her absolute personal property. An heiress to the remainder of her mother`s wealth, a princess who was the only daughter of the holy prophet who was also a ruler, a lady whose husband was the conqueror of Arab tribes and second only to her father in and position, Fatimah could have led a luxurious life. But in spite of her wealth and possessions, she worked, dressed, ate and lived very simply . she was very generous; and none who come to her door, when away empty handed. Many times she gave away her all and herself went without food. As a daughter, she loved her parents so much , that she won their love and regard to such and extent that the Holy prophet used to rise, whenever she come near him As a wife, she was very devoted.
She never asked ` Ali for anything in her whole life. As a mother , she cared for and brought up wonderful children; they have lift their marks on the face of the world , which time will not be able to eraze. The death of the Apostle, affected her very much and she was very sad and grief- striken and wept her heart out crying all the time. unfortunately, after the death of the prophet, the government confiscated her famous land of Fadak and gave it to the state. Fatimah was pushed behind her him door ( when they attacked the house of ` Ali and took him to force him accept the caliphate of Abu Baker), so that the child , she was carrying was hurt and the baby boy Muhsin was still born.
Her house was set on fire by the Government. The tragedy of her father's death and the unkindness of her fathers`s followers, were too much for the good , gently and sensitive lady and she breathed her last on 14 Th. Jumada ` l - ula 11 AH, exactly seventy - five days after the death of her father, the Holy prophet of Islam. Fatimah died in the prime of her life at the age of eighteen, and was buried in jannatu 'l-Baqi ` Medina.
Fatima's Knowledge
Fatima (a.s.) acquired her divine knowledge from the clear spring of Prophethood and received the excellence of truth from the house of revelation. So her attentive heart was embellished with wisdom and her brilliant reason together with her brightness realized to the fullest extent the real meaning of every fact.
Yet, despite the fact that Fatima heard an abundant volume of narrations from her father what has been reported on her authority is limited to certain issues. The reason for this will be explained later.
Among the narrations reported on Fatima's account are:
1. Bihar, Chapter: Knowledge.
Imam Askari (a.s.) said: "A woman came to Fatima Zahra (a.s.) and said: 'I have a weak mother who has become confused about a matter related to her prayer; she sent me to inquire from you about it.'
Fatima Zahra (a.s.) answered her; the woman repeatedly came with questions for Fatima, and she (a.s.) kindly answered her every time. One day the lady again approached Fatima (a.s.) with another question from her mother and said to Fatima:
'I shall not inconvenience you (any more), daughter of Allah's Messenger.'
Fatima replied:'Ask me regarding anything, which comes to your mind.Because if a man had been hired to transport a heavy load to the top of a mountain for a reward of one thousand dinars, do you think it would bother him?'
The woman said: 'No'
Fatima continued: 'My reward for (answering) every inquiry is more than that which fills (the space) between the ground and the Throne with pearls; thus, I should be more apt to answer your questions. Surely I heard my father say:
'When the scholars of our Shiite (followers) are gathered (on the Day of Resurrection), they will be bestowed with garments of honor equal in quantity to their knowledge and struggle to guide Allah's worshippers, up to the point that anyone of them will be gifted with one million garments of light.' Then the caller of our Exalted and Glorified Lord will say:
'O you guardians of the orphans of Muhammad. (You) who inspire them when they are separated from their fathers, who are their Imams; these are your pupils and the orphans whom you guarded and inspired, therefore bestow them with garments of knowledge in life. Thus, they will bestow each orphan with that which corresponds to the amount of knowledge he received from them (the scholars); up to the point that some orphans are bestowed with one million garments. Like-so, the orphans bestow those who learnt from them.' Then Allah, the Exalted said:
'Repeat upon these scholars, the guardians of the orphans, the bestowment and double and complete it for them and for those who follow them"
Fatima (a.s.) then added:
'Worshipper of Allah, surely a thread of those garments is better than that on which the sun rises. "'
2. Bihar v.10:
Yazid Ibn Abdulmalik (Nawfali) quoted his father, who quoted his grandfather as saying: "Once, I entered the house of Fatima (a.s.) who was the first to greet me; she then said:
'What brings you here?'
I said: "I have come in search of blessing."
Fatima then said: "My father (who was present) said: 'He who greets him or me for three consecutive days, will be granted Paradise by Allah.'
I said: 'While you are living?'
She answered: 'yes, and after we are dead.'"
3. Kashf al Ghumma:
Imam Ali (a.s.) quoted Fatima as saying:
"The Messenger of Allah (P.B.U.H.) said: 'Fatima, he who praises you, will be forgiven by Allah; Who will make him my companion where ever in Paradise I may be."
4. Da'awat Ar Rawandi:
Swaid Ibn Ghafla said:
"Once, Ali (a.s.) was inflicted with hardship; so Fatima (a.s.) knocked on the Messenger of Allah's door, who said:
'I hear the movement of my beloved one near the door, Umme Ayman get up and see!'
Umme Ayman opened the door and Fatima entered the house.
The Prophet then said: 'You have come to us at a time that you have not previously come!'
Fatima said: 'Messenger of Allah, what is the angels food near our Lord?'
The Messenger of Allah said: 'By Him Who holds my soul in His hand, fire has not been lit (in our house) for a whole month; yet, I will teach you five statements which Gabriel taught me.'
She (a.s.) said: 'Messenger of Allah, what are these five statements?'
The Prophet (P.B.U.H.) said:
'O Lord of the First and Last;
O You Possessor of Might, and Strength;
O You Who is Merciful with the poor;
O You most Beneficent, most Merciful. "'
(Note: It appears as if the fifth statement has been mistakenly erased.)
Thereafter Fatima returned and Ali (a.s.) saw her and exclaimed:
"May my father and mother be your sacrifice, Fatima; what have you to tell me?"
She said: "I went seeking worldly things, but have returned (with the goodness of) the hereafter."
Ali (a.s.) then said: "Expect goodness, expect goodness!"
5. Bihar v.10: It is reported in Al-Kafi that Imam Sadiq (a.s.) said:
'Once, Fatima approached Allah's Messenger with a problem. The Prophet listened to her problem and gave her a wrapped piece of material and said: 'Learn that which is written in it.' (When she opened it) she found written in it:
"He who believes in Allah and the Last Day, shall not harm his neighbor."
"He who believes in Allah and the Last Day, shall honor his guest."
"He who believes in Allah and the Last Day shall say that which is useful or keep silent.'"
Lady Fatima Zahra' s Will to Imam Ali (A.S.)
Imam Ali (A.S.) was surprised to find that his dear wife had left her bed and had started doing the housework; he asked her about it and she replied:
"This is the last day of my life. I want to wash my children's hair and clothes, because they will soon be orphans, without a mother!!"
Imam Ali (A.S.) then asked her about the source of know ledge of this news (the day of her departure). She (A.S.) told him that she had seen the Messenger of Allah in her dream and he had told her that she was going to join him that night. She then asked Imam Ali (A.S.) to execute her will.
He said:
"Instruct me to do anything you wish, daughter of Allah's Messenger." Ali (A.S.) then asked everyone to leave the house and he sat next to her.
Fatima started:
"Cousin, you are not accustomed to me being a False-teller, undevoted, or have I disobeyed you since I have become your companion?"
Ali said:
"Allah forbid!! You are more knowing of Allah, more devoted, more pious, and more honorable and more fearing of Allah than (to give me a reason) to reprimand you for disobeying me. Surely it is very painful for me to be separated from you and to lose you; but it is an inevitable destination. By Allah, you have renewed the sorrow I have just encountered with the death of Allah's Messenger; surely your death and departure will be a great calamity, but 'to Allah do we belong, and to Him shall we return.'
What a painful, bitter and sad calamity. Surely this is a calamity for which there is not consolement, and a disaster for which there is no compensation."
Then they both cried and Imam Ali (A.S.) embraced her head and said:
"Instruct me to do anything you wish; you certainly will find me devoted and I will execute everything that you command me to do. I shall also put your matters over mine."
She (A.S.) said:
"May Allah reward you with the best of goodness. Cousin, firstly I ask you to marry after my death, my niece Umamah; surely she will be to my children as I was. Besides, men cannot do without women."
Fatima (A.S.) then added:
"I ask you not to let anyone who did injustice to me to witness my funeral, for they certainly are enemies of mine, and the enemy of Allah's Messenger. Also don't give them the chance to pray over me, nor to any of their followers. Burry me at night when eyes are rested and sight is put to sleep."
Commenting on Imam Ali's speech after Fatima's burial, the commentator on Nahjul Balagha-English version-published by Ansariyan Publication, p.347 - wrote:
"The treatment meted out to the daughter of the Prophet after his death has been extremely painful and sad. Although Sayyedah Fatima (A.S.) did not live in this world more than a few months after the death of the Prophet (P.B.U.H.), yet even this short period has a long tale of grief and woe (about her). In this connection, the first scene that strikes the eyes in that the arrangements for the funeral rites of the Prophet had not yet been made when the contest for power started in the Saqifa of Bani Sa'eda. Naturally, their leaving the body of the Prophet (without burial), must have injured Hadhrat Fatima's grief-stricken heart to see that those who claimed love and attachment (to the Prophet) during his life, became so engrossed in their machinations for power that instead of consoling his only daughter, they did not even know when the Prophet (P.B.U.H.) was given funeral bath and when he was buried; and the way they condoled her, was that crowded at her house with material to set fire to it and tried to secure allegiance by force with all the display of oppression, compulsion and violence. All these excesses were with a view to so obliterate the prestigious position of this house that it might not remain its lost prestige on any occasion. With this aim in view, in order to crush her economic position, her claim for (the estate of) Fadak was turned down by dubbing it as false, the effect of which was that Hadhrat Fatima (A.S.) made the dying will that none of them should attend her funeral."
Fatima Bint Muhammad was ready to meet her Lord. She bathed, than lay down in her garment... She then instructed Asma Bint Umais to wait awhile and then to call her name; if there was no answer, this would mean that she (A.S.) had departed towards her Lord.
Asma waited awhile, then called Fatima's name... but there was no answer;
Asma repeated the call:
"O daughter of the chosen Muhammad!
O daughter of the most honorable of them whom women
bore!
O daughter of the best of those who have walked on
gravel!
O daughter of him who was at 'A distance of but two
bow-lengths or (even) nearer" (a Quranic verse, (53:9))
...There is no answer... silence overwhelms the house ...Asma then proceeds towards Fatima and finds her dead.
At that point, Hassan and Hussain entered and asked:
"Where is our mother?"
Yet Asma uttered not a word!
Hassan and Hussain proceeded towards their mother and found her dead. At this, Hussain turned towards Hassan and said:
"May Allah console you for our Mother!"
Imam Ali (A.S.) was at the Mosque. Hassan and Hussain went to the Mosque and broke the news to their father. As soon as he (A.S.) heard their words, he fell unconscious. When he regained consciousness, he said:
"Who will console me now, daughter of Muhammad? You used to console me, so who will take your place now?"
The Hashimite women were then gathered to receive the news of the great calamity... Yes, the calamity befell them once more, while the blood was still flowing from the wound of losing the Prophet...
Medina shakes...
Everyone came to console Ali (A.S.) and his two children... Allah is with you, Zahra's children...
It was just yesterday that you were inflicted with the death of your great father-the Prophet of Allah-and your new calamity is not any less than that one! But take patience, for this is the will of the Mighty Lord.
The Year of Fatima's Marriage
Opinions of the historians and narrators differ from one to another regarding the year of Lady Fatima Zahra's marriage.
Sayid Ibn Tawoos wrote in Al-Iqbal on the authority of Sheikh Mufid:
"Fatima's marriage took place on the night of the 21st of Muharram, 3 A.H."
Al-Misbah: "Zul Hijja first or sixth."
and, Al-Amali: "Her marriage took place sixteen (16) days after the death of Ruqiyya, Uthman's wife, after he returned from Badr. This means that it took place at the beginning of Shawwal."
Ambiguous Findings
Asma Bint Umais and Umme Salama under the Spotlight
Asma was Ja'far Ibn Abu Talib's wife. It is a given fact that he had immigrated to Habashah with his wife and a group of Muslims several years before Hijra. It is also known that Ja'far returned to Medina after the Muslims conquered Khaibar in 5 A.H. These findings are unanimously agreed upon by all historians.
Nevertheless, we have seen that Asma was present when Khadija passed away in Mecca, and at Fatima's wedding ceremony according to many narrations, which state her name as Asma Bint Umais al-Khathamia.
The following historians state that she was present at Fatima's wedding ceremony: The author of Kashf Al-Ghummah, Hadhrami in Rashfat al-Sadi, p.10, Ahmad Ibn Hanbal in al-Manaqib, Al-Haithami in Majma' Az-Zawaed, Nisaee in Khasaes pg 31 and Muhib Ad-Din Tabari in Dhakhaer al-Uqbi. They depend on the narrations of: Abu Abbas Khawarazmi from Al-Hussain Ibn Ali (A.S.), Sayid Jalal al-Din Abu al-Hamid Ibn Fakhr al-Musawi, and Dulabi from Imam Baqir and his father (A.S.)
How can we comprehend the contradiction between these narrations and the fact that Fatima's marriage took place after the battle of Badr, or even Uhud in 2 A.H.?
Actually, this is a historical problem that has not yet been solved despite the various attempts made by Sheikh Majlisi in Bihar v.10.
More interesting is the following statement that was mentioned in Safinat al-Bihar on the authority of Mujahid in which Asma was said to have been present at Aisha's marriage. In the statement it was claimed that Asma said:
"I was the one who, in the company of other women, prepared Aisha and brought her to the Messenger of Allah. By Allah, he had not but a cup of buttermilk which he drank and gave to Aisha; but she was too shy to take it, so I said to her: 'Do not reject it; it is from the hand of the Prophet.'
She then took it and after drinking some, he (P.B.U.H.) said: 'Give some to your friends.' But the women did not desire any.
The Prophet then said: 'Do not gather hunger and lying together.'
I said: 'Messenger of Allah, is it considered lying if one of us says she does not like something?'
The Prophet replied: 'Surely lying is counted (against the person) up to the point that even a small lie is recorded too."
As we said, this narration shows that Asma was present at Aisha's marriage, which took place before that of Fatima's.
Moreover, it is unanimously narrated that Asma was present when Imam Hussain (A.S.) was born in 4 or 5 A.H. All these events are known to have taken place before conquering Khaibar and Ja'far Ibn Abu Talib's return to Medina.
In an attempt to clarify the issue, Muhammad Ibn Yusuf (as Sheikh Majlisi also said in Bihar v. 10) wrote in Kefayat al-Talib, concerning Asma's presence at Fatima's wedding:
"This is an authentic finding, exactly as Ibn Batta narrated. But mentioning Asma Bint Umais's name is not accurate, for this Asma is Ja'far Ibn Abu Talib's wife... Asma who attended Fatima's wedding, is Asma Bint Yazid Ibn Sakan al Ansari. As for Asma Bint Umais, she remained in the company of her husband in Habashah until he returned to Medina, the day Khaibar was conquered in 7 A.H. While Fatima's marriage took place several days after the battle of Badr."
Regardless of this, I say that the narrations clearly state Asma Bint Umais's name; therefore, this justification cannot be taken into account. Besides, Asma Bint Yazid was an Ansarian woman, hence could not have been present at Khadija's death. Her presence in Mecca at that time was not mentioned by any other historian.
In the light of these findings, I deem it necessary to clarify that Asma Bint Umais had actually immigrated with her husband to Habashah, but repeatedly returned to Mecca and Medina. This becomes clear especially when we realize that the distance between Jedda and Habashah is limited to that of the width of the Red sea, which in not so difficult for a journey. This historical confusion came about because her repeated trips were not adequately recorded, just as Abu Dhar's immigration to Habashah with Ja'far was not given enough attention.
This conclusion is supported by the following tradition which Al-Majlisi wrote in Bihar v.1, quoting Mawlid Fatima:
"Ibn Babawaih said:
'The Prophet ordered Abdul Muttalib's daughters... (until he said): The Prophet, Hamza, Aqeel, Ja'far, and Ahlul-Bayt followed the caravan."
It is clearly stated in this narration that Ja'far, Asma's husband, was present; which, as we said, supports our conclusion. In addition to this, the Prophet's immigration to Medina took place after Khadija's death, and Ja'far traveled to Habashah twice. The second journey took place before Hijra and after Khadija's death. Thus, it becomes easy to understand how Asma was present at the time of Khadija's death.
There is confusion in historical findings regarding the reason for the presence of Umme Salama's name in the events preceding Fatima's marriage; i.e., the Prophet leaving some of Fatima's dowry with her, and the women's consultation with her-despite the fact that he married her in 4 A.H., while Fatima's marriage took place in 2 A.H. Thus, the question arises as to what role she played in these events even though she was not yet married to the Prophet?
There are two probable answers that can be given to this question.
First: Perhaps there was a mistake in recording the year she was married to the Prophet (P.B.U.H.) But this is not based on any historical or scientific findings and therefore cannot be taken into account.
Second: Since Lady Umme Salama was the Prophet's cousin, it was expected of her to participate in different stages of the wedding and to keep part of Fatima's dowry in her possession according to the Prophet's wish.
I prefer the second opinion. Yet I leave it to Allah, for He is the Omniscient.
Fatima's Marital Life
Lady Fatima Zahra (A.S.) moved from the home of Prophethood to the house of Imamate, successorship and guardianship. This turn in Fatima's life, allowed her to become the companion of the Father of the Imams.
As days passed, Fatima's life became more beautiful and splendid, for she lived in an atmosphere of sanctity and chaste, surrounded by modesty and humbleness. She aided her husband in his worldly and religious affairs, and cooperated with him in achieving his exalted goals. This harmony in their life was preferred by the ideological tranquility they both enjoyed, and the respect and glorification they held for each other. Fatima realized the great rank her husband enjoyed. She respected him in the best manner as a Muslim woman should respect her Imam-for she recognized that Ali (A.S.) was:
The dearest person to Allah's Messenger; The holder of the great guardianship;
The possessor of absolute Imamate;
The Prophet's brother, successor and heir; The possessor of excellent talents;
His long-standing service to Islam was also apparent to everyone.
Likewise, Ali (A.S.) respected Fatima, not only because she was his wife, but also because she was:
The most beloved to Allah's Messenger; The mistress of all women; And her sanctity was part of the Prophet's.
Indeed, Fatima enjoyed noble traits which had any woman held even one of them, she would be worthy of respect and exaltation.
In view of such characteristics, you can imagine the great marital happiness Ali and Fatima enjoyed. We can also realize that their life was not disturbed by poverty or material deprivation.
It is written in Al-Bihar, on the authority of Manaqeb that Imam Ali (A.S.) said:
"By Allah, I never angered Fatima, or forced her to do something (she did not like), up to the day she died; nor did she ever anger or disobey me. In fact, when I looked at her, depression and sadness would be removed from my (heart)."
Al-'Ayyashi, in his Tafsir (interpretation) of the Holy Quran, reported that Imam Baqir (A.S.) said:
"Fatima vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work (such as) gathering firewood, and bringing food."
It is not exactly known how long Ali (A.S.) and Fatima (A.S.) resided in Harithah's house; but it is a given fact that Allah's Messenger constructed a house for them, which had a door to the mosque just like his own house.
Fatima in the Verse of Relationship
The verse of relationship, from the Quran, says:
"Say: 'No reward do I ask of you for this except the love of those near of kin. 'And if anyone earns any good, We shall give him an increase of good in respect there of for Allah is Oft-Forgiving, Most Ready to appreciate (service)." (42: 23)
This verse is a clear command from Allah to His noble Prophet. It is as follows:
(Say) O Muhammad, to your nation: (no reward do I ask of you for this) the message of Islam (except the love of those near of kin) to me. (i.e.) Ahlul-Bayt (A.S.).
It is unanimously agreed upon that the kin mentioned in this verse are Ahlul-Bayt (A.S.). There are many traditions narrated by both Shiite and Sunni Scholars, which not only specify the kin mentioned in this verse, but also state their names. Among the narrations mentioned in this regard by Sunni scholars, are the following:
When this verse was revealed, someone said: "Messenger of Allah, who are the kin whose love is obligatory for us?"
The Prophet (P.B.U.H.) replied: "Ali, Fatima, and her two children."
This narration has been reported by the following Sunni scholars:
1. Ibn Hajar in his al-Sawa'iq al-Muhriqah.
2. al-Thalabi.
3. Al-Suyuti in al-Durr al-Manthur.
4. Abu Nu'aym in Hilyat al-'awliya
5. al-Hamawayni al-Shafi'i in Fara'id al-Samtayn
Another narration similar to the one stated above, is reported by Tabari and Ibn Hajar; according to this narration the Messenger of Allah (P.B.U.H.) is reported to have said:
"Surely Allah made it incumbent on you to love my kin, and I will ask you about them in the hereafter."
Moreover, the following narrations mentioned on the account of Ahlul-Bayt are a few of the many saying of the Imams (A.S.) in which they recite this verse as proof of the fact that loving them is a religious duty:
A. It is written in al-Sawa'iq al-Muhriqah by Ibn Hajar that Imam Ali (A.S.) said:
"It is stated in the (Quranic chapter) Ha Mim that no one upholds our love save the faithful ones."
He then read:
"Say: 'No reward do I ask of you for this except the love of those near of kin, and if any one earns any good, We shall give him an increase of good in respect thereof; for Allah is Oft-Forgiving, most ready to appreciate (service). " (42: 23)
B. It has also been reported in the same book that Imam Hassan (A.S.) gave a speech in which he said:
"Surely we are among the Ahlul-Bayt whose love and support were made incumbent (upon the faithful) by Allah, the Exalted. He -- Glory be to Him, said:
"Say: 'No reward do I ask of you for this except the love of those near of kin, and if arty one earns any good, We shall give him an increase of good in respect thereof. For Allah is Oft-Forgiving, most ready to appreciate (service).'" (42: 23)
C. Imam Ali Ibn Al-Hussain (Zain Al-Abedeen (A.S.)) replied to the Syrian who said to him while he was a prisoner of the Umayyads in Damascus:
"Praise be to Allah Who killed you..etc. "
Then he (A.S.) said: "Haven't you read the verse:
'Say: 'No reward do I ask of you for this except the love of those near of kin, and if any-one earns any good, We shall give him an increase of good in respect thereof; For Allah is Oft-Forgiving, most ready to appreciate (service). "' (42: 23)
D. Jabir Ibn Abdullah said:
"A beduin came to the Prophet (P.B.U.H.) and said: 'Muhammad, present Islam to me.'
'The Prophet replied: 'Bear witness that there is no God but Allah, to whom an associate does not exist; and that Muhammad is the slave and Messenger of Allah. '
The beduin said: 'Do you require any reward from me (for bringing me to Islam)?'
He (P.B.U.H.) answered: 'No, save loving the nearest of kin.'
The beduin then asked: 'Mine or yours?'
The Prophet (P.B.U.H.) said: 'My kin.'
The beduin said: 'Let me pay allegiance to you, and may the curse of Allah be on those who do not love you and your kin.'
Thus he (P.B.U.H.) said: 'Amen.'"
This narration has been reported by Al-Kinji in Kefayat At-Talib p.31.
Sheikh Amini (may Allah bless his soul) listed forty-five (45) sources in v.3 of Al-Ghadeer which state that the verse was revealed regarding Ali, Fatima, Al-Hassan and Al-Hussain (A.S.). They are: Imam Ahmad, Ibn al-Mundir, Ibn Abu Hatim, Tabari, Ibn Mardawaih, Tha'labi, Abu Abdullah al-Mula, Abu Sheikh Nisaee, Wahidi, Abu Nu'aym, Bagawi, Bazaz, Ibn Maghazili, Hasakani, Muhib al-Deen, Zamakhshari, Ibn Asaker, Abu al-Faraj, Hamueeni, Nishabouri, Ibn Talhe, Razi, Abu al-Saoud, Abu Hayan, Ibn Abu al-Hadeed, Baidhawi, Nasfi, Haithami, Ibn Sabagh, Ganji, Manawi, Qastalani, Zarandi, Khazin, Zargani, Ibn Hajar, Samhoudi, Suyuti, Safuri, Saban, Shab Lanje, Handhrami, and Nabhawi.
The Prophet's Love for Fatima
It is difficult to define the extent of the Prophet's love for Fatima (A.S.) for she occupied a special place in his heart like no other person did. The Prophet's love for Fatima was mixed with respect and exaltation; and in addition to being motivated by the father/daughter relationship, this love was granted to her for the special talents and noble traits Fatima enjoyed. Perhaps we can go to the extent of saying that the Prophet was commanded to love and respect Fatima (A.S.), a matter that led him to speak openly about her greatness and talents and her nearness to Allah-and His Messenger-on every possible occasion.
This reality is supported by the fact that the Prophet (P.B.U.H.) did not pay this much attention to any of his other daughters. Thus, it can again be concluded that his love and respect for Fatima was motivated by some reason other than fatherhood. In addition to Fatima's noble traits and special talents, the Prophet (P.B.U.H.) knew what was going to happen to her after his death and the great miseries and sorrows, which she would be inflicted with by some so-called Muslims, after his departure to the Heavens. So the Prophet intended to make clear to his Ummah the greatness and excellence of Fatima so as to clarify the falsity of those who would oppose Fatima in the future.
The following are various reports that illustrate the love and respect the Prophet (P.B.U.H.) held for Lady Fatima (A.S.)
1. Bihar v. 10-Imam Sadiq (A.S.) reported that Fatima (A.S.) said:
"When the following verse was revealed:
'Deem not Summons of the Apostle among yourselves like the summons of one of you to another,' (24: 63)
'I feared to call the Messenger of Allah, 'Father'; so I began calling him Messeenger of Allah. He ignored me two or three times and finally said:
'Fatima, this verse was not revealed about you or your family, nor does it include your progeny; for you are from me and I am from you. Rather, this verse was revealed regarding the vain and crude Quraishans who are arrogant and spendthrifts. Call me Father; it surely is better for the heart and more satisfying to the Lord.'"
2. Aisha Bint Talha quoted Aisha as saying:
"I have not seen anyone more similar to the Messenger in speech and dialogue than Fatima. Whenever she entered the house, he would greet her, kiss her hands and ask her to sit near him. Likewise, when he entered the house, she would greet him, kiss his hands and etc....."
3. Bazl al-Harawi said to al-Hussain Ibn Roah:
"How many daughters did the Messenger of Allah have?"
Ibn Roah said: "Four"
Bazl then asked: "Who was the best of them?"
He said: "Fatima
Bazl said: "Why was she the best while she was the youngest and least company to the Prophet of Allah (P.B.U.H.)?"
Ibn Roah then said: "(She was the best) because she possessed two special characteristics:
1. She inherited the Messenger of Allah.
2. The Prophet's progeny are her children. Besides, Allah gifted her with these traits because He knew her sincere adherence and pure intention (to worship Him)."
4. Khawarizmi wrote in his book Maqtal al-Hussain that Huthiefa said:
"The Messenger of Allah used to kiss Fatima all over her face before he went to sleep ...."
5. Ibn Umar said:
"Once the Prophet (P.B.U.H.) kissed Fatima's head and said: 'May your father be your sacrifice; stay as you are ...."
6. According to Dhakhear al-Uqbi, Aisha said:
"Once the Messenger of Allah kissed Fatima's throat so I said, Messenger of Allah! You have done something which you have not done before!"
The Prophet answered: "Aisha, whenever I long for Paradise, I kiss Fatima's throat."
7. Qandouzi reported that Aisha said:
"Whenever the Prophet returned from a trip, he would kiss Fatima's throat and say:
"From her, I do smell the fragrance of Paradise."
Furthermore, the following narrations have been reported by both Shiite and Sunni scholars:
1. The Messenger of Allah said:
"The best of women of Paradise are: Khadija Bint Khowailid, Fatima Bint Muhammad, Asia Bint Muzahim (Pharaoh's wife) and Maryam Bint Imran."
2. He also said:
"The best of the women of the world are four: Maryam Bint Imran, Asia Bint Muzahim, Khadija Bint Khowailid, and Fatima Bint Muhammad."
(These two narrations have been reported in Musnad Ahmad v.2, p.293)
3. The Prophet (P.B.U.H.) also said:
"Among the women of world,the following are among(the best): Maryam Bint Imran, Khadija Bint Khowailid, Fatima Bint Muhammad, and Asiya-Pharaoh's wife."
(Al-Esti'ab and al-Isabah)
These three narrations name the four best women but do not specify the best of them. However, there are many authentic narrations, which clearly state that Fatima was the best of all women, including these honorable ladies. In fact, this is an undisputable fact, which both Shiite and Sunni scholars unanimously agree. Among the sayings of Sunni scholars who reported narrations to this effect are:
1. Masrouq reports that Aisha told him:
"We, the Prophet's wives, were gathered around him when Fatima walked towards us; by Allah her walk is exactly the same as that of the Messenger of Allah when he saw her, he greeted her by saying: 'Welcome my daughter.' He then asked her to sit to his right or left. He then whispered something to her that caused her to cry; when he saw her sadness, he whispered something else to her which caused her to laugh. (When I saw this) I said to her: 'The Messenger of Allah bestowed you with a special secret, yet you cry?'
When the Prophet left I exclaimed: "What did he whisper to you?"
Fatima answered: 'I would not announce the secret of the Messenger of Allah!'
After the Prophet's death, I said to her: 'I insist on you-by my right over you-to tell me (what he told you)!'
She said: 'Yes, I will tell you now. The first time he whispered to me, he told me that Gabriel used to review
the Quran with him once a year, but this year he reviewed it
twice. So, he said, I think the time of my departure is near. Therefore, fear Allah and be patient, for I will be a good (person) to proceed you.' Fatima added: 'so I cried, as you saw.
When he noticed my sadness, he once again said to me: 'Fatima, is it not satisfying to you to be theMistress of believing women (or the Mistress of the women of my Ummah)?"
1. Baghawi in his book Masabeh As-Sunna writes that the Prophet said to Fatima:
"Is it not satisfying to you to be the Mistress of the women of the world?"
2. Hakim Nishabouri reported in his book Mustadrakthat he said to Fatima:"Is it not satisfying to you to be the Mistress of the women of the world, this Ummah and believing women?"
Although there is a large number of narrations, which state that Fatima (A.S.) was the Mistress of all women. Ahmd Ibn Hanbal mentions at the end of the first narration that he also informed Fatima (A.S.) that she was the first one to follow him after his death.
3. Bukhari reported in v.5, p.21 and 29 of his Sahih that Allah's Messenger said:
"Fatima is part of me, he who harms her harms me."
This narration has been reported with a variety of words which all have the same meaning; it has been reported by more than fifty narrators. For instance, Abu al-Faraj wrote in his Al-Aghani v.8, p.307:
"When Abdullah Ibn Al-Hassan was still young, he visited Umar Ibn Abdul Aziz who sat him in an honorable place, paid much attention to him and fulfilled his wishes. Ibn Abdul Aziz then pinched the boy's stomach and said: "Remember this when it is time for intercedence."
When Abdullah Ibn Al-Hassan left, Umar's family blamed him for doing so with a young boy. But Umar said:
'A trustworthy man informed me that the Messenger of Allah said: "Surely Fatima is part of me, pleases me that which pleases her. "
Umar then added: 'and I know that had Fatima been alive, what I did with her descendant (Abdullah), would have pleased her.'
His Family then said: "But why did you pinch his stomach and say what you said to him?"
Umar Ibn Abdul Aziz then said: "There is not a man from Bani Hashim who does not have the right of intercedence; and I hope to be included among those through this boy."
Samhoudi comments on this narration by saying:
"This proves that anyone who hates or harms a descendant of Fatima, makes himself subject to harming the Prophet On the contrary, if someone pleases them, he also pleases the Prophet."
Moreover, Sahaili added: "This narration leads us to the conclusion that he who curses her (Fatima), becomes an infidel; and he who praises her, praises her father."
4. Bihar v.10: Imam Ja'far Ibn Muhammad (A.S.) and Jabir Ibn Abdullah al-Ansari said:
"Once the Prophet saw Fatima wearing a cloak of camel skin while grinding (grain) with her hands; and holding her child. Tears came from the Prophet's eyes and he said:
'Daughter! bear with the hardships of this world and later you will enjoy the blessings of the Hereafter.'
Fatima replied: 'Messenger of Allah, praise be to Allah for His benefactions and thanks be to Him for his gifts.' (It was then that) Allah revealed:
"And soon will the Guardian-Lord give thee (that wherewith) thou shalt be well pleased."
In conclusion, it can be derived from the above narrations that Fatima Zahra (A.S.) was the nearest of all to Allah's Messenger The love, affection and harmony that they shared was unique. Thus, we realize that it was not strange that he taught Fatima the best deeds and guided her to the noblest traits and best conduct.
Allah's Messenger Reveals Fatima's Future to Her
It was natural for the Prophet (P.B.U.H.) who knew and foretold the future events, to reveal to his family, especially his beloved daughter Fatima (A.S.), the events which they would face in the future. He (P.B.U.H.) undoubtedly informed Fatima (A.S.) that she was going to suffer from the harsh treatment of some so called Muslims after his death and that she would be the first to follow him to the blessings of Paradise after his departure.
There are many traditions reported to this effect; the following are just a few samples:
1. Bihar v.10: Sheikh Mufeed is quoted as writing in his book Al-Amali that Abdullah Ibn Abbas said:
"When Allah's Messenger was on his deathbed, he cried until tears overtook his beard.
So was asked:
'What makes you cry, Messenger of Allah?'
The Prophet answered: 'I am crying for my progeny, for the crimes that will be committed against them by the evildoers of my nation after my death. It is as if I (can see) my daughter, Fatima, being oppressed and crying: "O Father!" But no one will come to help her among my Ummah.'
Fatima (A.S.) began weeping when she heard this, so the Prophet said to her:
'Do not cry my daughter'
She said: 'I am not crying because of that which will be done to me after you; rather, I am crying because I will be separated from you, Messenger of Allah'
He then said: 'Rejoice, O daughter of Muhammad, at the close succession to me, for you will be the first one to follow me from among my Ahlul-Bayt.'
2. Bihar v.10, quoting the previous source wrote:
"The Prophet said: 'When I saw her (Fatima), I remembered what would happen to her after my death. It is as if I (could see) humiliation entering her house, her sanctity violated, her right seized, her inheritance usurped, her side broken, and her unborn child being caused to be aborted, all while she is crying:
"Mohammad!"
'But she will not be answered, she asks for help but she will not be helped. Surely she will remain afflicted, sad and crying after me, remembering the cease of revelation from her father's house at one time, and remembering being separated from me another time. She will become estranged at night, when she used to spend listening to me reciting the Quran. She then will see herself humiliated after she was honored during the days of her father...'"
3. Bihar v.6:
According to The Interpretation of The Quran written by Furat Ibn Ibrahim, Jabir Ibn Abdullah Ansari reported that Allah's Messenger (P.B.U.H.) said to Fatima (A.S.) during the illness, which caused him to pass away:
"May my father and mother be your sacrifice! Call your husband for me."
Fatima then told Al-Hassan and Al-Hussain:
"Go tell your father to come, and that your grandfather summons him."
Thus, Al-Hussain went and called him to come. When Ali Ibn Abu Talib (A.S.) entered the house, he found Fatima sitting near Allah's Messenger (P.B.U.H.) and saying:
'How distressed I am for your agony, Father!!'
The Prophet said:
'There is no agony for your father after this day, Fatima. Yet, do as your father did when (his son) Ibrahim passed away:
Then I said:
'Eyes spill tears, and the heart may be affected, but we shall not say that which angers the Lord. Yet, surely we are saddened by (your death) Ibrahim!!'
4. Bihar v.6:
'Once, the Prophet (P.B.U.H.) summoned Ali, Fatima, Al-Hassan and Al-Hussain (A.S.) and ordered everyone present in the house to leave. He then ordered Umme Salama to stand at the door so no one could come near it.
The Prophet (P.B.U.H.) then said to Ali:
"Come near me."
Ali came near as the Prophet asked; he then held Fatima's hand and put it on his chest for a long time, and held Ali's hand in his other hand. When the Prophet tried to speak, he was overtaken by tears and was unable to do so. Therefore, Ali, Fatima, Al-Hassan and Al-Hussain cried when they saw him (P.B.U.H.) crying.
Fatima then said:
"Messenger of Allah! You have broken my heart and brought sorrow to me with your crying. You are the Master of all Prophets and the trusted Prophet of your Lord; you are the beloved Prophet of Allah! Who do I have for my children after you? Who do I have to protect me from the humiliation, which will inflict me after you? Who does Ali, your brother and the helper of your religion, have after you?
Who is to (attend to) Allah's revelation and affair?"
Fatima then broke down crying and embraced him together with Ali, Hassan and Hussain (A.S.). The Prophet raised his head, and while holding Fatima's hand, he placed it in Ali's hand and said:
'Abu Al-Hassan, she is Allah's and His Messenger's, Muhammad, trust to you. Therefore, keep Allah's and His Messenger's trust by protecting her. Surely I know you will.'
'Ali, this (Fatima) by Allah, is the Mistress of all women of Paradise; this, by Allah, is (like) Maryam al-Kubra.'
'By Allah, before I reached this state, I asked Allah (certain things) for you and I, and He surely has given me what I asked.'
'Ali, Execute that which Fatima commands you to do, for I have commanded her to (perform certain affairs) which Gabriel ordered me to do. Be informed, Ali that I am satisfied with him who my daughter is satisfied with, so is my Lord and the angels.
'Ali, Cursed is he who oppresses her;
Cursed is he who usurps her right;
Cursed is he who violates her sanctity..."
The Prophet then embraced Fatima (A.S.), kissed her hand and said:
"May your father be your sacrifice, Fatima."
At that moment, the Messenger of Allah was putting his head on Ali's chest; but his love for Fatima kept driving him to embrace and kiss her repeatedly. He cried until his tears made his beard and shirt wet.
Imam Hassan and Imam Hussain (A.S.) began crying and kissing his feet; when Imam Ali (A.S.) tried to separate them, the Prophet said:
"Let them smell me and let me smell them;
Let them be near me, surely they will be afflicted with sorrows and difficult problems after me. May Allah curse him whabuses them.'
O Allah!! I commend them to your protection and to the protection of the righteous believers."
Meanwhile, Fatima (A.S.) was speaking to her father with a crying voice and saying:
"May my soul be your sacrifice!
May my face prevent harm from your face!
Father, can you not speak a word to me?!
Surely I see the knights of death attacking you fiercely!!"
Allah's Messenger then said:
"Daughter, I am leaving you;
thus, peace be upon you from me".
Fatima's Protest Against Abu Bakr's Actions
Fatima (A.S.) felt grieved by Abu Bakr's actions, and was so displeased with him that when she knew of his attempt to seize Fadak, she accompanied a group of women to the mosque. There she sat down and delivered the following speech:
'Praise be to Allah for that
which He bestowed (upon us);
And thanks be to Him for all that
which He inspired; and
commended in His Name for
that which He Provide:
Form prevalent favors which
He created,
And abundant benefactions
which He offered and perfect
grants which He presented;
(such benefactions) that
their number is much too
plentiful to compute;
Bounties too vast to
measure;
Their limit was too distant
to realize;
He recommended to them (His
creatures) to gain more (of
His benefaction) by being
grateful for their continuity;
He ordained Himself praiseworthy
by giving generously to His
creatures;
I bear witness that there
is no God but Allah Who is
One without partner, a
statement which sincere
devotion is made to be its
interpretation;
hearts guarantee its cn-
tinuation, and illuminated
in the minds is its sensibilit.
He Who can not be perceived
with vision; neither be
described with tongues; nor can
imagination surround His state.
He originated things but not
from anything that existed be-
foe them, and created them with-
out examples to follow. Rather,
He created them with His might
and dispersed them according to
His will; not for a need did He
create them; nor for a benefit
(for Him) did He shape them,
But to establish His wisdom,
Bring attention to His obedi-
ence, manifest His might, lead
His creatures to humbly vene-
rate Him, and to exalt His
decrees. He then made the
reward for His obedience,
and punishment for his dis-
obedience, so as to protect
His creatures from His
Wrath and amass them into His
Paradise.
I too bear witness that my
Father, Muhammad, is His
Slave and Messenger, Whom
He chose prior to sending
him, named him before
sending him; when creatures
were still concealed in that
which was transcendental,
guarded from that which was
appalling, and associated with the
termination and nonexistence.
For Allah the Exalted knew that
which was to follow, comprehended
that which will come to pass,
And realized the place of every
event.
Allah has sent him (Muhammad)
as perfection for
His commands, a resolution to
accomplish His rule, and an
implementation of the decrees
of His Mercy. So he found the
nations to vary in their faiths;
Obsessed by their fires,
Worshipping their idols,
And denying Allah despite
their knowledge of Him.
Therefore, Allah illuminated
their darkness with my
Father, Muhammad,
uncovered obscurity from their
hearts, and cleared the clous
from their insights. He
revealed guidance among the people;
So he delivered them from
being led astray, led them
away from misguidance, guided
them to the proper religion, and
called them to the straight
path.
Allah then chose to recall hm
back in mercy, love and pre-
ference. So, Muhammad
is in comfort from the burden of
this world, he is surrounded with
devoted angels, the satisfaction
of the Merciful Lord, and the
nearness of the powerful King.
So may the praise of Allah be
upon my Father, His Prophet,
Trusted one, the chosen one
from among His creatures,
and His sincere friend, and
may peace and blessings of
Allah be upon him.'
Fatima (A.S.) then turned to the crowd and said:
"Surely you are Allah's slaves
at His command Prohibition;
You are the bearers of His
religion and revelation;
You are Allah's trusted ones
with yourselves;
and His messengers to the
nations.
Amongst you does He have
righteous authority;
A covenant He brought unto
you, and an heir He left to
guard you; That is
The eloquent book of Allah;
The truthful Qran;
The brilliant light;
The shining beam;
Its insights are indis-
putable; Its secrets are
revealed; Its indications
are manifest; and its fol-
lowers are blessed by it.
(The Quran) leads its
adherents to goodwill; and
Hearing it leads to salvation;
with it are the bright divine
authorities achieved, His
manifest determination
acquired,
His prohibited decrees
avoided; His manifest evidence
recognized; His satisfying proofs
made apparent, His permissions
granted, and His laws written.
So Allah made belief to be
purification for you from poly-
theism.
He made Prayer,
An exaltation for you
from conceit.
Alms -A purification for the
soul and a (cause of) growth
in subsistence.
Fasting an implantation of
devotion.
Pilgrimage -A construction
of religion.
Justice -A harmony of the hearts;
obeying us (Ahlul-Bayt)-
Management of the nation.
Our leadership (Ahlul-Bayt),
Safeguard from disunity.
Jihad (struggle)-
a strengthening of Islam.
Patience -A helping course
for deserving (divine) reward.
Ordering goodness (Amr Bil Maruf)-
Public welfare.
Kindness to the paents-
A safeguard from wrath.
Maintaining close relations with
one's kin -A cause for a longer life and
multiplying the number of descend-
ants.
Retaliation (Qesas)-For
sparing blood (souls).
Fulfillment of vows-subjecting
oneself to mercy.
Completion of weights and
measures -A cause for preventing
the neglect of others' rights.
Forbiddance of drinking wines
an exaltation from atrocity.
Avoiding slander -A veil from curse.
Abandoning theft-a reason
for deserving chastity.
Allah has also prohibited polytheism
so that one can devote himself to
His Lordship.
Therefore;
Fear Allah as He should be
feared, and die not except in a
state of Islam;
Obey Allah in that which He
has commanded you to do and
that which He has forbidden,
for surely those truly fear
among His servants, who have knowledge.'
Lady Fatima Zahra (A.S.) then added:
'O People!
Be informed that I am Fatima,
and my father is Muhammad
I say that repeatedly and initiate
it continually; I say no wat
I say mistakenly, nor do I do
what I do aimlessly.
Now hath come unto you an
Apostle from amongst yourselves;
It grieves him that you should
perish;
Ardently anxious is he over you;
To the believers he is most
kind and merciful.
Thus, if you identify and recog-
nize him, you shall realize
that he is my father and not
the father of any of your women;
the brother of my cousin (Ali
(A.S.)) rather than any of your men.
What an excellent identity he was,
may the peace and blessings of
Allah be upon him and his descendants.
Thus, he propagated the Message,
by coming out openly with the
warning, and while inclined away
from the path of the polytheists,
(whom he) struck their strength and
seized their throats, while he
invited (all) to the way of hi
Lord with wisdom and beautiful
preaching
He destroyed idols, and
defeated heroes, until their
group fled and turned their
baks.
So night revealed its dawn;
righteousness uncovered its
genuineness; the voice of the
religious authority spoke ut
loud; the evil discords were
silenced; The crown of hypo-
crisy was diminished; the
tightening of infidelity
and desertion were untied,
So you spoke the statement
of devotion amongst a band
of starved ones; and you were
on the edge of a hole of fire;
(you were) the drink of the
thirsty one; the opportunity
of the desiring one; the fire
brand of him who passes in haste;
the step for feet; you used to
drink from the water gathered
on roads; eat jerked meat.
(Lady Fatima (A.S.) was stating their lowly situation
before Islam)
You were despised outcasts
always in fear of abduction
from those around you.
my father, Muhammad
after much ado, and after h
was confronted by mighty men,
the Arab beasts, and the demons
of the people of the Book
Who, whenever they ignited the
fire of war, Allah extinguished it;
and whenever the thorn of the
devil appeared, or a mouth of
the polytheists opened wide i
defiance, he would
strike its discords with his
brother (Ali, (A.S.)), who comes
not back until he treads its
wing with the sole of his feet,
and extinguishes its flames
with his sword.
(Ali is) diligent in Allah's
affair, near to the Messenger
of Allah, A master among Allah's
worshippers, setting to wr
briskly, sincere in his advice,
earnest and exerting himself
(in service to Islam);
While you were calm, gay, and
feeling safe in your comfort-
able lives, waiting for us to
meet disasters, awaiting the
spread of news, you fell back
during every battle, and took
to your heels at times of
fighting. Yet, When Allah
chose His Prophet from the
dwell of His prophets, and
the abode of His sincere
(servants); The thorns of
hypocrisy appeared on you,
the garment of faith becae
worn out, The misguide
ignorant(P.B.U.H.) spoke out,
the sluggish ignorant came
to the front and brayed.
The he camel of the vain
wiggled his tail in your
courtyards and the your
courtyards and the Devil
stuck his head from its
place of hiding and called
upon you, he found you respon-
sive to his invitation,
and observing his deceits.
He then aroused you and
found you quick (to answer
him), and invited you to wrath, therefore; you branded
other than your camels and
proceeded to other than your
drinking places. Then while
the era of the Prophet was
still near, the gash was still
wide, the scar had not yet healed,
and the Messenger was not yet
buried.
A (quick) undertaking as you
claimed, aimed at preventing
discord (trial),
Surely, they have fallen into
trial already! And indeed Hell
surrounds the unbelievers.
How preposterous! What an idea!
What a falsehood!
For Allah's Book is still
amongst you, its affairs
are apparent; its rules
are manifest; its signs
are dazzling; its restrictions
are visible, and its commands
are evident. Yet, indeed you have
casted it behind your backs!
What!
Do you detest it?
Or according to something
else you wish to rule?
Evil would be the exchange for
the wrongdoers! And if anyone
desires a religion other than
Islam (submission to Allah), it
never will it be accepted from him;
And in the hereafter, he will be in
the ranks of those who have lost.
Surely you have not waited until
its stampede seized, and it became
obedient. You then started
arousing its flames,
instigating its coal,
complying with the call of
the misled devil, quenching
the light of the manifest reli-
gion, and extinguished the
light of the sincere Prophet.
You concealed sips on froth and
proceeded towards his (the Prophet)
kin and children in swamps and
forests (meaning you plot against
them in deceitful ways), but we
are patient with you as if we are
being notched with knives and
stung by spearheads in our
abdomens, Yet-now you claim-
that there is not inheritance
for us!
What!
"Do they then seek after a
judgment of (the Days of)
ignorance?
But How, for a people whose
faith is assured, can give
better judgment than Allah?
Don't you know?
Yes, indeed it is obvious to
you that I am his daughter.
O Muslims!
Will my inheritance be usurped?
O son of Abu Quhafa!
Where is it in the Book of
Allah that you inherit your
father and I do not inherit
mine?
Surely you have come up with
an unprecedented thing.
Do you intentionally abandon
the Book of Allah and cast it
behind your back? Do you no
read where it says:
And Sulaiman inherited Dawood'?
And when it narrates the story of
Zakariya and sys:
'So give me an heir as from
thyself (One that) will inherit
me, and inherit the posterity of
Yaqoob'
And:
'But kindred by hood have prior
rights against each other in the
Book of Allah'
And:
Allah (thus) directs you as
regards your children's (inheritance)
to the male, a portion equal to
that of two females'
And,
If he leaves any goods, that
he make a bequest to parents
and next of kin, according to
reasonable usage; this is due
from the pious ones.'
You claim that I have no
share! And that I do not
inherit my father! What!
Did Allah reveal a (Quranic)
verse regarding you,
from which He excluded my father?
Or do you say:
'These (Fatima and her
father) are the people of two
faiths, they do not inherit
each other?!' Are we not, me
and my father, a peope
adhering to one faith?
Or is it that you have more
knowledge about the specifi-
cations and generalizations
of the Quran than my father
and my cousin (Imam Ali)?
So, here you are! Take it!
(Ready with) its nose rope
and saddled! But if shall
encounter you on the Day o
Gathering;(thus) what a wonder-
ful judge is Allah, a claimant
is Muhammad, and a day is the
Day of Rising.
At the time of the Hour shall
the wrongdoers lose; and
it shall not benefit you to
regret (your actions) then!
For every Message, there is
a time limit; and soon shall
ye know who will be inflicted
with torture that will humiliate
him, and who will be confronted
by an everlasting punishment.
(Fatima then turned towards the Ansars and said:)
O you people of intellect!
The strong supporters of the
nation! And those who embraced
Islam; What is this short-coming
in defending my right? And
what is this slumber (while you
see) injustice (being done
toward me)?
Did not the Messenger of Allah,
my father, used to
say:
A man is upheld (remembered)
by his children'?
O how quick have you violated
(his orders)?!
How soon have you plotted
against us? But you stil
are capable (of helping me in)
my attempt, and powerful (to help
me) in that which I request and
(in) my pursuit (of it).
Or do you say:
"Muhammad has perished;"
Surely this is a great calamity;
Its damage is excessve
its injury is great,
Its wound (is much too deep)
to heal
The Earth became darkened
with his departure; the stars
eclipsed for his calamity;
hopes were seized;
mountains submitted;
sanctity was violated, and
holiness was encroached upon
after his death. Therefore,
this, by Allah, is the great
affliction, and the grand
calamity; there is not an
affliction-which is the like
of it; nor will there be a
sudden misfortune (as surprising
as this).
The Book of Allah-excellent in
praising him-announced in the
courtyards (of your houses) in
the place where you spend your
evenings and mornings;
A call,
A cry,
A recitation, and (verses)
in order:
It had previously came upon
His (Allah's) Prophets
and Messengers; (for it is)
A decree final, and a pr-
destination fulfilled:
"Muhammad is not but an Apostle:
Many were the apostles that passed
away before him. If he
died or was slain, will ye
then turn back on your heels?
If any did turn back on his
heels, not the least harm will
he do to Allah; but Allah (on
the other hand) will swiftly
reward those who (serve Him)
with gratitude."
O you people of reflection;
will I be usurped the inheritance
of my father while you hear and
see me?! (And while) You are sitting
and gathered around me? You hear
my call, and are included in the
(news of the) affair?
(But) You are numerous and well
equipped! (You have) the means and the
power, and the weapons and
the shields. Yet, the call
reaches you but you do not answer;
the cry comes to yo
but you do not come to help?
(This) While you are characterized
y struggle, known for goodess
and welfare, the selected group
(which was chosen), and the
best ones chosen by the Messenger
for us, Ahlul-Bayt.
You fought the Arabs,
bore with pain and exhaustion,
struggled against the nations, and
resisted their heroes.
We were still, so were you in
ordering you, and you in obeying
us. So that Islam became triumphant,
the accomplishment of the days
came near, the fort of polytheism
was subjected, the outburst of
was subjected, the outburst
of infidelity calmed down, and the
system of religion was well-ordered.
Thus, (why have you) become con-
fused after clearness? Conceal
matters after announcing them?
Turned on your heels after daring?
Associated (others with Allah) after
believing?
Will you not fight people who
violated their oaths? Plotted
to expel the Apostle and became
aggressive by being the first (to
assault) you?
Do ye fear them?
Nay, it is Allah Whom ye should
more justly fear, if you believe!
Nevertheless,
I see that you are inclined
to easy living; dismissed he
who is more worthy of guardianship
(Ali (A.S.)); You secluded yourselves
with meekness and dismissed that
which you accepted. Yet, if you show
ingratitude, ye and all on earth
together, yet, Allah free of all
wants, worthy of all praise.
Surely I have said all that I
have said with full knowledge
that you intent to forsake me,
and knowing the betrayal that
your hearts sensed. But
it is the state of soul,
the effusion of fury,
the dissemination of (what is)
the chest and the presentation
of the proof. Hence,
Here it is!
Bag it (leadership and) put
it on the back of an ill she- camel, which has a thin hump,
with everlasting grace, marked
with the wrath of Allah, and the
blame of ever (which leads to)
the Fire of (the wrath of Allah
kindled (to a blaze), that which
doth mount (right) to the hearts;
For,
Allah witnesses what you do,
and soon will the unjust assailants
know what vicissitudes their affairs
will take! And I am the daughter
of a warner (the Prophet)
to you against a severe punsh-
ment. So, act and so will we,
and wait, and we shall wait.'
(The end of Lady Fatima's speech.)
It appears from recorded historical events, that Lady Fatima (A.S.) was successful at the beginning in persuading Abu Bakr to hand back Fadak to her; listen to part of a speech he (according to some historians) delivered after hearing Fatima's speech. He said:
"O daughter of the Messenger of Allah... Surely the Prophet is your father, not anyone else's, the brother of your husband, not any other man's; he surely preferred him over all his friends and (Ali) supported him in every important matter, no one loves you save the lucky and no one hates you save the wretched. You are the blessed progeny of Allah's Messenger, the chosen ones, our guides to goodness our path to Paradise, and you-the best of women-and the daughter of the best of prophets, truthful is your sayings, excelling in reason. You shall not be driven back from your right... But I surely heard your father saying: 'We the, group of prophets do not inherit, nor are we inherited.' Yet, this is my situation and property, it is yours (if you wish); it shall not be concealed from you, nor will it be stored away from you. You are the Mistress of your father's nation, and the blessed tree of your descendants. Your property shall not be usurped against your will nor can your name be defamed. Your judgment shall be executed in all that which I possess. This, do you think that I violate your father's (will)?"
Fatima then refuted Abu Bakr's claim that the Prophet had stated that prophets cannot be inherited, and said:
"Glory be to Allah!! Surely Allah's Messenger did not abandon Allah's Book nor did he violate His commands. Rather, he followed its decrees and adhered to its chapters. So do you unite with treachery justifying your acts with fabrications? Indeed this-after his departure-is similar to the disasters which were plotted against him during his lifetime. But behold! This is Allah's Book, a just judge and a decisive speaker, saying:
'One that will (truly) inherit Me, and inherit the posterity of Yaqub,' (19:6)
and
'And Sulaiman inherited Dawood.' (27: 16)
Thus, He (Glory be to Him) made clear that which He made share of all heirs, decreed from the amounts of inheritance, allowed for males and females, and eradicated all doubts and ambiguities (pertaining to this issue which existed with the) bygones.
Nay!
But your minds have made up a tale (that may pass) with you, but (for me) patience is most fitting against that which ye assert; it is Allah (alone) whose help can be sought."
It is apparent that Abu Bakr chanced the mode with which he addressed Lady Fatima (A.S.) after delivering her speech. Listen to his following speech; which is his reply to Fatima's just reported speech.
Abu Bakr said:
"Surely Allah and His Apostle are truthful, and so has his (the Prophet's) daughter told the truth. Surely you are the source of wisdom, the element of faith, and the sole authority. May Allah not refute your righteous argument, nor invalidate your decisive speech. But these are the Muslims between us-who have entrusted me with leadership, and it was according to their satisfaction that 1 received what 1 have. I am not being arrogant, autocratic, or selfish, and they are my witnesses."
Upon hearing Abu Bakr speak of the people's support for him, Lady Fatima Zahra (A.S.)
turned towards them and said:
"O people, who rush towards uttering falsehood and are indifferent to disgraceful and losing actions!
Do you not earnestly seek to reflect upon the Quran, or are your hearts isolated with locks? But on your hearts is the stain of the evil, which you committed; it has seized your hearing and your sight, evil is that which you justified cursed is that which you reckoned, and wicked is what you have taken for an exchange! You shall, by Allah, find bearing it (to be a great) burden, and its consequence disastrous. (That is) on the day when the cover is removed and appears to you what is behind it of wrath. When you will be confronted by Allah with that which you could never have expected, there will perish, there and then, those who stood on falsehoods." (the end).
Although parts of Abu Bakr's speeches cannot be verified with authentic evidence, and despite the fact that we have already mentioned part of the actual speech, which Abu Bakr delivered after Lady Fatima's arguments, it appears certain that Abu Bakr was finally persuaded to submit Fadak to her.
Nevertheless, when Fatima was leaving Abu Bakr's house, Umar suddenly appeared and exclaimed:
"What is it that you hold in your hand?"
Abu Bakr replied: 'A decree I have written for Fatima in which I assigned Fadak and her father's inheritance to her."
Umar then said: "With what will you spend on the Muslims if the Arabs decide to fight you?!"
Umar then seized the decree and tore it up!!!
THE STORY OF FADAK
A developed and fertile territory which was situated near Khayber and at a distance of 140 kilometres from Madina and was considered to be the stronghold of the Jews of the Hijaz after the forts of Khayber was called the village of Fadak. After destroying the strength of the Jews of Khayber Wadi'ul Qura' and Tayma' and filling up with the military force of Islam the vacuum which was felt in the north of Madina the Prophet thought of destroying the strength of the Jews of this area who were considered to be a danger to Islam and the Muslims. He therefore sent an envoy named Muhit to the elders of Fadak. Yush'a bin Noon who was the chief of the village preferred peace and surrender to fighting and the residents of that place agreed to place at the disposal of the Prophet half of the produce every year and to live under the protection of Islam and not to conspire against the Muslims. The Government of Islam in its turn guaranteed the security of their territory.
According to Islam the areas which are conquered through war and military power are the property of all the Muslims and their administration rests with the ruler of Islam. However lands which fall into the hands of the Muslims without any military operations pertain to the person of the Prophet and after he to the Imam. He (i.e. the Prophet or Imam) exercises full authority over such lands and is entitled to gift them away or give them to lease. And one of the purposes for which he can utilize this property is that he may meet the lawful needs of his near ones out of this property in a respectable maner.[1]
On this basis the Prophet made a gift of Fadak to his dear daughter Lady Fatimah Zahrah. As the later circumstances go to show the Prophet had two things in view while making a gift of this property:
1. As expressly mentioned by the Prophet time and again the rulership of the Muslims was to rest after his death with Ali the Commander of the Faithful and occupation of such a position necessitated incurring of heavy expenditure. Ali could therefore make maximum use of the income from Fadak to safeguard this position. It would appear that the organization of the caliphate had become aware of this precautionary measure and they therefore divested the Prophet's family of Fadak during the very early days of their assumption of authority.
2. It was necessary that after the death of the Prophet his family consisting of his dear daughter Fatimah Zahrah and her sons Hasan and Husayn should lead a respectable life and the dignity of the Prophet should remain secure. The Prophet made a gift of Fadak to his daughter to achieve this very end.
The Shi'ah traditionalists and exegets and some Sunni scholars write: "When the verse: Give the kinsmen his due and the needy and the wayfarer........(Surah Isra 17:26) was revealed the Prophet called his daughter Fatimah and made over Fadak to her".[2] And the narrator of this incident is Abu Sa'id Khadri who was one of the distinguished companions of the Prophet.
All the Shi'ah and the Sunni exegetes are agreed that this verse was revealed for the near relatives of the Propet and the words 'the near ones' (kinsmen) are best applicable to his daughter. So much so that when a Syrian asked Imam Sajjad to introduce himself the Imam recited the aforesaid verse to make himself known to that man. And this fact was so well known to the Muslims that the Syrian while shaking his head in confirmation said to the Imam: "On account of the special relationship which you enjoy with the Prophet he was ordered by Allah to pay you your due".[3]
In short all the scholars of Islam believe that this verse was revealed with respect to Fatimah Zahrah and her childen. However as regards the fact whether at the time of revelation of this verse the Prophet made over Fadak to his daughter all the Shi'ah scholars are unanimous that he actually did so and some Sunni scholars also agree with them.
When Mamun desired to return Fadak to the descendants of Zahrah he wrote a letter to one of the famous traditionalists (Abdullah bin Musa) to enlighten him on the subject. He wrote the above-mentioned hadith (which in fact tells about the occasion of the revelation of the verse) and sent it to him and consequently he (i.e. Mamun) returned Fadak to the descendants of Fatimah[1] and wrote to his governor in Madina: "The Prophet of Islam made a gift of Fadak to his daughter Fatimah. This is an admitted fact and there is no difference about it amongst the descendants of Fatimah.[5]
When Mamun occupied a special chair to hear complaints and grievances the first application which came into his hand was one in which the writer had introduced himself as the defender of Lady Fatimah. Mamun read the application wept a little and said: "Who is her defender?" An old man stood up and introduced himself as her defender. The court of justice was then converted into a session of debate between the man and Mamun. Eventually Mamun realized that he had lost the case. He therefore ordered the chief justice to write a deed with the heading: "Return of Fadak to the descendants of Zahrah". The deed was written and received the assent of Mamun. At this moment Da'bal Khuza'i who was present at the time of debate stood up and recited some verses.[6]
In order to prove that Fadak was the absolute property of Lady Fatimah Zahrah Shi'ah do not stand in need of evidence produced above because the most truthful person of Islam Ali the Commander of the Faithful has clearly mentioned this fact in a letter written by him to Uthman bin Hunayf the Governor of Basra. He writes: "Yes! Out of that which is under the sky the only appreciable property available with us was Fadak. Some people felt jealous. Some great persons connived at this on account of some interests. And Allah is the best Judge".
Is it possible to entertain any doubt about the matter after this clear statement?
THE STORY OF FADAK AFTER THE PROPHET
After the demise of the Prophet his dear daughter was deprived of her ownership of Fadak on account of political motives and the functionaries and employees of the State expelled her from the court of the Caliph where she had gone to lay claim to Fadak. She therefore decided to take back her right from the Caliph by legal means.
In the first place the village of Fadak was in her possession and this very possession was the sign of her ownership. However in opposition to all standards of Islamic justice the Caliph asked her to produce witnesses when we know that the one who is in possession of some property is never asked to produce witnesses. She was therefore obliged to take before the Caliph as witnesses a person like Ali and a woman named Umme Ayman (about whom the Prophet had testified that she would go to Paradise) and (as quoted by Bilazari vide Futuhul Buldan page 43) Rabah a freed slave of the Prophet. However on account of some motives the Caliph did not accept their testimony and the Prophet's daughter was finally deprived of the property which her father had bestowed as gift to her. According to the verse of purification (Surah al-Ahzab 33:33) Zahrah Ali and their children are free from all kinds of impurity and if this verse is taken to cover the wives of the Prophet also its applicability to his daughter is absolutely certain. Unfortunately however this aspect of the matter was also ignored and the Caliph of the time did not accept her claim.
Nevertheless the Shi'ah scholars believe that eventually the Caliph accepted the view of the Prophet's daughter and wrote a certificate to the effect that Fadak was owned by her absolutely and gave it to her. But while she was on her way the old friend
of the Caliph chanced to meet her and came to know about the contents of the certificate. He took the certificate from her and brought it to the Caliph and said to him: "As Ali is a beneficiary in this case his evidence is not acceptable and Umme Ayman being a woman her testimony too has no value" Then he tore up the certificate in the presence of the Caliph.[7]
Halabi the well-known Sunni biographer gives another version of the incident and says: "The Caliph accepted the ownership of Fatimah. Suddenly Umar arrived and asked: "What is this certificate about? The Caliph replied: "I have confirmed Fatimah's ownership (of Fadak) in this deed". Umar said "You stand in need of income derived from Fadak. If tomorrow the idolaters of Arabia rise against the Muslims from where will you meet the expenses of war?" Then he held the certificate in his hand and tore it up".[8]
It is here that one acknowledges the reality mentioned by a Shi'ah theologian who narrates that Ibn Abil Hadid said: "I said to a Shi'ah theologian named Ali bin Naqi: The village of fadak was not very extensive and such a small place which did not contain more than a few date-palm trees was not so important that the opponents of Fatimah should have coveted it". He said in reply: "You are mistaken here. The number of the date-palm trees of that place was not lesser than that of trees available in Kufa at present. Admittedly the family of the Prophet was deprived of this fertile land lest Ali the Commander of the Faithful should have utilized its income to campaign against the Caliph. Hence they not only deprived Fatimah of Fadak but also deprived the entire family of Bani Hashim and the descendants of Abdul Muttalib of their legal rights (khums i.e. 1/5th of war booty) because people who have to lead their lives in difficult financial circumstances do not think of changing the prevailing conditions".[9]
And then the same writer quotes the sentence mentioned below from one of the distinguished teachers of Madressa-i Gharbi Baghdad named Ali bin Faruqi. He says: "I said to him:
'Was the daughter of the Prophet truthful in making the claim?' He said: 'Yes'. I said: 'Did the Caliph know that she was a truthful woman?' He said: 'Yes'. I said: 'Why did the Caliph not give her that to which she was admittedly entitled?' At this moment the teacher smiled and said with great dignity: 'if he had accepted her word on that day and had returned Fadak to her on account of her being a truthful woman and without asking for any witnesses she could very well avail of this position for the benefit of her husband on the following day and say: 'My husband Ali is entitled to the caliphate' and then the Caliph would have been obliged to surrender the caliphate to Ali on account of his having acknowledged her to be a truthful woman. However in order to obviate any such claim or dispute he deprived her of her admitted right".[10]
The foundation of the deprivation of the descendants of Fatimah's claim of Fadak was laid in the time of the First Caliph. After the martyrdom of Ali Mu'awiyah assumed the reins of government and divided Fadak amongst three persons (Marwan 'Amr bin Uthman and his own son Yazid). During the period of the Caliphate of Marwan all the three shares were assumed by him and he gifted them to his son Abdul Aziz. He in turn gave the same to his son Umar. On account of the fact that Umar bin Abdul Aziz was an upright person from amongst Bani Umayyah the first heresy which he removed was that he returned Fadak to the descendants of Fatimah. After his death however the succeeding Umayyad Caliphs again took away Fadak from Bani Hashim and it continued to remain in their possession till their rule came to an end.
During the Caliphate of Bani Abbas the question of Fadak vacillated in a strange manner. For example Saffah gave it to Abdullah bin Hasan and after him Mansur Dawaniqi took it back but his son Mahdi returned it to the descendants of Zahrah. After him Musa and Harun took it away from them on account of some political considerations. When Mamun assumed the office of caliph he handed it over formally to its owner. After his death the conditions of Fadak vacillated once again and it was returned at one time to the descendants of Fatimah and then taken away again from them.
During the periods of the Caliphate of Bani Umayyah and Bani Abbas Fadak assumed largely a political aspect as compared with its pecuniary aspect. And even if the First Caliphs were in need of income from Fadak the later caliphs and nobles were so rich that they did not stand in any need of income from it. Hence when Umar bin Abdul Aziz handed over Fadak to the descendants of Fatimah Bani. Umayyah reproached him and said: "By this act of yours you have found fault with the two venerable men" (viz. Abu Bakr and Umar)". They therefore persuaded him to distribute the income from Fadak among the descendants of Fatimah but to keep its ownership with himself.[11]
[1] Surah al-Hashr 59:6 8; and in the books of jurisprudence (Fiqh) this matter has been discussed in the chapter on jihad under the heading Fay.
[2] Majma'ul Bayan vol.III p. 411; Sharh-i Ibn Abil Hadid vol. XVI p.248.
[3] Durr-i Manthur vol.IV page 176.
[4] Majma'ul Bayan vol. II page 211; Futuhul Buldan page 45.
[5] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XV page 217.
[6] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XVI.
[7] Sharh-i Ibn Abil Hadid vol. XVI page 274.
[8] Seerah-i Halabi vol. III page 400.
[9] Sharh-i Ibn Abil Hadid vol. XVI page 236.
[10] Sharh-i Nahjul Balaghah by Ibn Abil Hadid page 284.
[11] Sharh-i Ibn Abil Hadid vol. XVI page 278.
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