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    [[File:Fatima Al-Zahra (SA) 2.jpg|thumb|Lady Fatimah Al-Zahra (SA)]]
    Fatimah (SA) (Arabic: فاطِمَة), commonly referred to as Fatimah al-Zahrā (فاطِمَة الزهراء) (d. 11/632), was the daughter of Prophet Muhammad (s) and Lady Khadija (a), as well as the wife of Imam Ali (AS). She is recognized as one of the People of the Cloak and, according to Twelver Shia beliefs, one of the Fourteen Infallibles. Fatimah was the mother of the second and third Imams and Lady Zaynab (SA). Among her many titles are Al-Zahra', Al-Batul, Sayyidat Nisa' al-'Alamin, and Umm Abiha. She was the only woman chosen by the Prophet (s) to participate in the Mubahala with the Christians of Najran.
    Fatimah (SA) (Arabic: فاطِمَة), commonly referred to as Fatimah al-Zahrā (فاطِمَة الزهراء) (d. 11/632), was the daughter of Prophet Muhammad (s) and Lady Khadija (a), as well as the wife of Imam Ali (AS). She is recognized as one of the People of the Cloak and, according to Twelver Shia beliefs, one of the Fourteen Infallibles. Fatimah was the mother of the second and third Imams and Lady Zaynab (SA). Among her many titles are Al-Zahra', Al-Batul, Sayyidat Nisa' al-'Alamin, and Umm Abiha. She was the only woman chosen by the Prophet (s) to participate in the Mubahala with the Christians of Najran.


    Revision as of 14:53, 21 December 2024

    Lady Fatimah Al-Zahra (SA)

    Fatimah (SA) (Arabic: فاطِمَة), commonly referred to as Fatimah al-Zahrā (فاطِمَة الزهراء) (d. 11/632), was the daughter of Prophet Muhammad (s) and Lady Khadija (a), as well as the wife of Imam Ali (AS). She is recognized as one of the People of the Cloak and, according to Twelver Shia beliefs, one of the Fourteen Infallibles. Fatimah was the mother of the second and third Imams and Lady Zaynab (SA). Among her many titles are Al-Zahra', Al-Batul, Sayyidat Nisa' al-'Alamin, and Umm Abiha. She was the only woman chosen by the Prophet (s) to participate in the Mubahala with the Christians of Najran.

    Her Status

    Numerous Qur'anic verses, such as the al-Tathir Verse (the Purification Verse), al-Mawadda Verse (the Love Verse), and al-It'am Verse (the Feeding Verse), along with many traditions, highlight Lady Fatima's (a) virtues. Some traditions describe the Prophet (s) as stating that Fatimah (SA) is the most excellent of all women and equate her anger with that of Allah. The Prophet (s) also taught her the dhikr (litany) known as the Tasbih of Lady Fatimah (SA).

    After the Prophet's (s) passing, an angel would visit Fatimah (SA) and converse with her. Imam Ali (AS) documented the angel's messages in a book known as the Mushaf of Fatimah (SA), which is currently held by the last Imam, Imam al-Mahdi (AS). Shia Muslims commemorate Fatima's (a) martyrdom with mourning ceremonies leading up to the anniversary, referred to as the Fatimiyya Days. Additionally, her birthday, celebrated on the 20th of Jumada II, is recognized as Women's and Mother's Day in the Islamic Republic of Iran. The names Fatima and Zahra (SA) are among the most popular choices for newborn Shia girls.

    Name and Lineage

    Lady Fatimah (SA) was the daughter of Prophet Muhammad b. Abd Allah (s) and Lady Khadija bt. Khuwaylid (a). It is reported that she has nearly thirty epithets, each reflecting a specific aspect of her character. Some of her notable titles include Al-Zahra, Al-Siddiqa (the truthful), Al-Muhadditha (one spoken to by angels), Al-Batul, Sayyidat Nisa' al-'Alamin, Al-Mansura (the helped), Al-Tahira (the pure), Al-Mutahhara, Al-Zakiyya (the guiltless), Al-Radiyya (pleased), and Al-Mardiyya (pleasing). She is also known by several teknonyms, including Umm Abiha, Umm al-A'imma, Umm al-Hasan, Umm al-Husayn, and Umm al-Muhsin[1] [2].

    Biography

    Lady Fatimah (SA) was the fourth or, according to some accounts, the fifth child of the Prophet (s). Her mother, Lady Khadija (a), was the Prophet's (s) first wife. Historians agree that she was born in Mecca, in Lady Khadija's (a) house, located near the alleys of al-'Attarin and Hijr, close to the Mas'a. According to Shia sources, her birth date is recorded as the 20th of Jumada II, five years after Bi'tha/March 27, 615[3].

    Birth and Early Childhood

    According to prevalent Shia beliefs, Lady Fatimah (SA) was born in the fifth year after bi'tha (the commencement of the prophetic mission), a year often referred to as the al-Ahqafiyya Year, during which Surah 46 of the Quran was revealed (8 BH/615 CE). However, scholars like al-Shaykh al-Mufid and al-Kaf'ami suggest her birth occurred in the second year after the prophetic mission (11 BH/612 CE). In contrast, Sunni scholars generally hold that she was born in 605 CE, five years prior to the beginning of the prophetic mission. Many Shia sources cite Jumada II 20 as her birthday.

    The scarcity of detailed historical accounts regarding her childhood and youth makes it challenging to fully understand her early life. Following the Prophet's (s) declaration of Islam, Lady Fatimah (SA) witnessed the severe hardships inflicted upon him by the polytheists. Additionally, she endured three years of harsh economic and social sanctions imposed on Banu Hashim and the Prophet’s followers during their time in Shi'b Abi Talib[4].

    During her childhood, Fatimah (SA) also suffered the loss of her cherished mother, Lady Khadijah (a), and her father's uncle and close supporter, Abu Talib (a). Significant events in her early life included the Quraish's plot to assassinate the Prophet (s), his subsequent night migration from Mecca to Medina, and eventually, her migration to Medina with Imam Ali (AS) and other women[5] [6] [7].

    Marriage

    Lady Fatimah (SA) received numerous marriage proposals but ultimately chose to marry Imam Ali (AS). Some researchers indicate that after the Prophet (s) settled in Medina as the leader of the Muslim community, Fatimah (SA), as his daughter, was highly respected among Muslims. Her exceptional qualities and the evident affection the Prophet (s) had for her attracted many suitors, including notable Quraysh dignitaries, who were motivated by their early acceptance of Islam or their financial standing. Among those who sought her hand were Abu Bakr, Umar, Abd al-Rahman b. Awf, and Imam Ali (AS). However, the Prophet (s) rejected all proposals except for that of Imam Ali (AS), stating, "The marriage of Fatima is a heavenly ordainment and requires a divine verdict." At times, Fatima's (a) displeasure with other suitors has been noted[8] [9] [10].

    Imam Ali (AS) sincerely desired to marry Fatimah (SA), drawn to her connection to the Prophet (s) and her virtues. Yet, he initially hesitated to propose to the Prophet (s). Sa'd b. Mu'adh eventually informed the Prophet (s) of Imam Ali's interest, leading the Prophet (s) to accept Ali's proposal. The Prophet (s) then presented the proposal to Fatimah (SA), outlining Imam Ali's commendable qualities, and she agreed. Following the advice of the Prophet (s), Imam Ali (AS), who faced financial struggles as many early Emigrants did, financed the dowry by selling or pledging his armor. The wedding ceremony, attended by many Muslims, took place in the mosque[11].

    Different sources offer varying dates for the wedding, but most indicate it occurred in the second year after Hijra (2/624), likely in the months of Shawwal or Dhu al-Hijja following the Battle of Badr (between March and May 624)[12] [13].

    Her Life with Imam Ali (AS)

    Historical records and traditions indicate that Fatimah (SA) expressed her love for Imam Ali (AS) in various ways, and even in the presence of her father, the Prophet (s), he referred to Ali as the best of husbands. Her respect for her husband is considered one of Fatima's (a) notable qualities. It is reported that she would use affectionate terms when speaking to Imam Ali (AS) at home and addressed him as Abu l-Hasan in public. Additionally, Fatimah (SA) is said to have worn perfumes and jewelry at home, and on occasion, she would donate her necklaces and bracelets as charity.

    During the early years of their marriage, Imam Ali (AS) and Fatimah (SA) faced significant financial difficulties, at times struggling to provide enough food for their children, al-Hasan (a) and al-Husayn (a). Despite these hardships, Fatimah (SA) never complained and even helped her husband by spinning wool to support their livelihood. She took on the household responsibilities while leaving the outdoor work to Imam Ali (AS). Even when the Prophet (s) sent a helper named Fidda to assist her, Fatimah (SA) did not delegate all the chores; instead, she shared the workload equally with Fidda, often alternating days to manage the tasks[14] [15] [16].

    Children

    Both Shi'i and Sunni sources agree that Fatimah (SA) and Imam Ali (AS) had four children: al-Hasan, al-Husayn, Zaynab, and Umm Kulthum. Some Shi'i and certain Sunni sources also mention a son who was miscarried due to injuries Fatimah (SA) sustained during the events following the Prophet's (S) death. This child is recorded to have been named either al-Muhsin or Muhassan.

    Events Towards the End of Her Life

    Several distressing incidents occurred in the last months of Fatima's (a) life, during which she reportedly did not smile. The death of her father, the Saqifa event, the usurpation of the caliphate, the confiscation of Fadak by Abu Bakr, and her delivery of the al-Fadakiyya sermon in front of many of her father's companions were significant events during this time.

    Alongside Imam Ali (AS), Fatimah (SA) was a key opponent of the Saqifa council and the selection of Abu Bakr as caliph. This opposition made them targets of government threats, including a warning that her house would be set on fire. When Imam Ali (AS) and other dissenters refused to pledge allegiance, they sought refuge in Fatima's (a) home, which led to an attack by the caliph's supporters. During this attack, Fatimah (SA) was severely injured while trying to protect Imam Ali (AS) from being forcibly taken to Abu Bakr for an oath of allegiance, resulting in her miscarriage. Following this incident, she fell gravely ill and soon passed away. On her deathbed, Fatimah (SA) requested her husband to ensure that those who had wronged her would not attend her funeral prayer and burial, and she asked to be buried at night. According to widely accepted accounts, Fatimah (SA) died on the 3rd of Jumada II, 11/August 29, 632, in Medina[17] [18].

    Political Stances and Positions

    Fatimah (SA) was active in various social and political roles throughout her life. Some of her notable contributions prior to the Prophet’s (s) death include: the migration to Medina, caring for the Prophet (s) during the Battle of Uhud, providing supplies at the Battle of Khandaq, and accompanying him during the Conquest of Mecca. Following the Prophet's (s) passing, Fatima's (a) political engagement intensified, and her positions became more pronounced.

    Among her significant political stances were her opposition to the Saqifa council and the appointment of Abu Bakr as caliph after the Prophet (s). Fatimah (SA) also visited the homes of key Emigrants and Helpers to seek their acknowledgment of Imam Ali’s (a) qualifications for the caliphate, attempted to reclaim her property of Fadak, delivered the al-Fadakiyya sermon to the Emigrants and Helpers, and defended Imam Ali (AS) during an attack on her home. Some scholars believe that many of Fatima's (a) speeches and actions after the Prophet’s (s) death were political responses and protests against the seizure of the caliphate by Abu Bakr and his supporters[19] [20].

    Opposition to the Decisions of Saqifa

    Following the establishment of Saqifa and the recognition of Abu Bakr as caliph by some companions, Fatimah (SA), along with Imam Ali (AS) and a few companions, including Talha and Zubayr, opposed this decision. They believed the Prophet (s) had already designated Imam Ali (AS) as his successor at Ghadir. Historical accounts indicate that Fatimah (SA) and Imam Ali (AS) approached the Prophet's companions for support, but they were told that support would have been given had she come before they pledged allegiance to Abu Bakr[21].

    Usurpation of Fadak and the al-Fadakiyya Sermon

    After Abu Bakr confiscated Fadak from Fatimah (SA) to benefit his government, she actively contested this action. She debated with Abu Bakr and initially managed to obtain the deed to Fadak after providing evidence for her claims. However, Umar b. al-Khattab later tore up the deed, and some accounts suggest that he physically harmed Fatimah (SA), resulting in her miscarriage. Frustrated by the failure to reclaim Fadak, Fatimah (SA) went to the Prophet’s (s) mosque and delivered a speech, known as the al-Fadakiyya sermon, where she fiercely criticized the takeover of Fadak and the usurpation of the caliphate. In her sermon, she warned that the consequences of Abu Bakr's and his followers’ actions would lead to the flames of Hell[22].

    Her reflection to Caliphate

    After the companions disregarded the Prophet's (s) choice of Imam Ali (AS) as caliph and instead pledged allegiance to Abu Bakr, Lady Fatimah (SA), alongside Imam Ali (AS), Banu Hashim, and several other companions protested this decision. Those opposing the caliphate found refuge in Fatima's (a) home, including prominent figures such as Al-'Abbas b. 'Abd al-Muttalib, Salman al-Farsi, Abu Dhar al-Ghifari, Miqdad b. 'Amr, 'Ammar b. Yasir, and Ubay b. Ka'b[23].

    Attack on Her House; Defense of Imam Ali (AS)

    When the supporters of the caliphate assaulted Imam Ali’s (a) home, Fatimah (SA) bravely defended her husband, attempting to stop the attackers from forcibly taking him to pledge allegiance to Abu Bakr. According to the Sunni scholar Ibn Abd Rabbih, once Abu Bakr learned that his opponents were sheltering in Fatima's (a) house, he ordered an attack to disperse them, stating that if they resisted, they should be fought. Umar, along with a group of men, approached Fatima’s (a) home, demanding that the dissenters come out and threatening to set the house on fire if they did not comply[24].

    As the attackers aggressively entered, Fatimah (SA) warned them that she would complain to Allah (swt) if they did not leave her home. This caused them to retreat, taking all the opponents except Imam Ali (AS) and the Banu Hashim to the mosque for their oaths of allegiance. However, after securing the oaths from the others, the attackers returned to Fatima’s (a) house to force Imam Ali (AS) and the remaining Banu Hashim members to pledge allegiance. During this second assault, they set the door on fire. Fatimah (SA) was positioned behind the door, and the fire, along with the force of Umar and his group, caused her to be injured as she was pressed against the door, leading to the miscarriage of her child, al-Muhsin. Some accounts suggest that Qunfuz, one of the attackers, crushed Fatimah (SA) between the door and the wall, resulting in a broken rib. This traumatic event left Fatimah (SA) very ill and bedridden[25].

    Fatima's Anger Towards the Caliphs

    Following the treatment she and her husband received from the first two caliphs regarding Fadak and the coercive measures taken to secure oaths of allegiance, Fatimah (SA) became deeply angered with both men. Reports indicate that after the assault on her home, Abu Bakr and Umar sought to apologize and gain forgiveness from Fatimah (SA), but she refused to let them enter her house. They eventually gained access with Imam Ali’s (a) help. Upon their entry, Fatimah (SA) turned away from them and did not return their greeting. She reminded them of the Prophet’s (s) statement that her anger is equivalent to his anger and made it clear that they had earned her displeasure. Some accounts also mention that she vowed to curse them after every prayer[26].

    Martyrdom, Funeral, and Burial

    After enduring a period of illness attributed to the injuries she sustained following her father’s (s) death, Fatimah (SA) was martyred in 11 AH (632 CE). The date of her martyrdom is a subject of differing opinions. The most widely accepted view among Shia scholars is that she passed away on Jumada II 3 (August 26), which aligns with a hadith from Imam al-Sadiq (a). Other reported dates include Jumada I 13 (August 6), Rabi' II 8 (July 3), Rabi' II 13 (July 8), and Ramadan 3 (November 22).

    Before her death, Fatimah (SA) expressed her wish that no one who had wronged her, or caused her anger, participate in her funeral prayer or burial. Consequently, she requested to be buried in secrecy, with the location of her grave kept hidden. Historical accounts suggest that Imam Ali (AS), aided by Asma' bt. 'Umays, washed Fatima’s (a) body and conducted her funeral prayer. Aside from Imam Ali (AS), a few companions attended the funeral, with various accounts differing on their identities and numbers. Notably, figures such as Imam al-Hasan (a), Imam al-Husayn (a), al-'Abbas b. 'Abd al-Muttalib, Miqdad, Salman, Abu Dhar, 'Ammar, 'Aqil, al-Zubayr, 'Abd Allah b. Mas'ud, and Fazl b. Abbas are frequently mentioned as participants, with a consensus on Salman, Abu Dhar, Miqdad, and 'Ammar being present.

    Some scholars posit that Fatima’s (a) request to be buried at night and in secrecy served as a final political statement against the caliphate and government at the time[27] Hilālī, Asrār-i Āl-i Muḥammad, p. 393; Ṣadūq, al-Khiṣāl, p. 361; Ṭabrisī, Iʿlām al-warā, vol. 1, p. 300;.

    Place of Her Grave

    Fatima’s (a) body was carried in a coffin she had requested be made for her, and she was buried at night in an undisclosed location. This secret burial meant that the exact site of her grave remains unknown, with no definitive grave identified as hers. However, several historical references suggest possible locations for her burial: Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 29. Mufīd, al-Ikhtiṣāṣ, p. 148; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 572.

    1. The house of Lady Fatimah (SA). 2. Between the grave and the pulpit of the Prophet (s) in al-Masjid al-Nabawi. 3. The graveyard of al-Baqi', in the house of 'Aqil, which later became the burial site for 'Abbas b. 'Abd al-Muttalib, four Imams, and other members of the Banu Hashim. These various suggestions reflect the historical uncertainty surrounding the final resting place of Lady Fatimah (SA), highlighting the significance of her life and legacy within Islamic history[28].

    1. ↑ Ṣadūq, al-Amālī, p. 74, 187, 688, 691, 692; Kulaynī, al-Kāfī, vol. 1, p. 240.
    2. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 132; Majlisī, Biḥār al-anwār, vol. 43, p. 16.
    3. ↑ Kulaynī, al-Kāfī, vol. 1, p. 458; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 132; Ṭabrisī, Iʿlām al-warā, vol. 1, p. 290.
    4. ↑ Mufīd, Masār al-sharīʿa, p. 54; Ṭūsī, Miṣbāḥ al-mutahajjid, p. 793.
    5. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 1, p. 163.
    6. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 35.
    7. ↑ Aḥmad b. Ḥanbal, Musnad, vol. 1, p. 368; Ḥākim al-Nīyshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, vol. 1, p. 163.
    8. ↑ Muttaqī al-Hindī, Kanz al-ummāl, vol. 7, p. 129.
    9. ↑ Irbilī, Kashf al-ghumma, vol. 1, p. 363; Khwarizmī, al-Manāqib, p. 343.
    10. ↑ Ḥākim al-Nīyshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, vol. 2, p. 167-168.; Nisāʾī, al-Sunan al-kubrā, vol. 5, p. 143.
    11. ↑ Khwarizmī, al-Manāqib, p. 335-338. Ṭabarī, Dalāʾil al-imāma, p. 88-90.
    12. ↑ Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, vol. 12, p. 391; Maqrizī, Imtāʿ al-asmāʾ, vol. 1, p. 73.
    13. ↑ Ṭūsī, al-Amālī, p. 43.
    14. ↑ Khwarizmī, al-Manāqib, p. 268.
    15. ↑ Ḥimyarī, Qurb al-isnād, p. 52.
    16. ↑ Ṭabarī, Dalāʾil al-imāma, p. 140-142.
    17. ↑ Ibn Abī Shayba, al-Muṣannaf, vol. 8, p. 572.
    18. ↑ Jawharī al-Baṣrī, al-Saqīfa wa l-Fadak, p. 72-73.
    19. ↑ Wāqidī, al-Maghāzī, vol. 2, p. 635.
    20. ↑ Farahmandpūr, "Sīra-yi sīyāsī-yi Fāṭima", vol. 2, p. 309-316.
    21. ↑ Ibn Qutayba al-Dīnawarī, al-Imāma wa l-sīyāsa, 1380 Sh. p. 29-30.
    22. ↑ Ṭabarī, Dalāʾil al-imāma, p. 110-121.
    23. ↑ ʿAskarī, Saqīfa, p. 99.
    24. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balagha, vol. 2, p. 21.
    25. ↑ Ṭabarī, Dalāʾil al-imāma, p. 134.
    26. ↑ Kaḥḥāla, Iʿlām al-nisāʾ, vol. 4, p. 123-124.
    27. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, p. 793.
    28. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 139; Ṭabarī, Dalāʾil al-imāma, p. 136.
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