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Holy Prophet's Beloved and the Infallible Lady of Islam

Written by: Allamah Sayyid Zeeshan Haider Jawadi (R.A.)

LIFE AT A GLANCE
Name: Fatemah (s.a.)
Agnomen: Ummo Abeeha (The mother of her father),
Umm al-Aimmah (The mother of Imams (a.s.)),
Umm al-Uloom (The mother of sciences),
Umm al-Fazaael (The mother of virtues),
Umm al-Hasan (a.s.), Umm al- Husain (a.s.), Umm al-Sibtain (a.s.).

Titles: Zahra, Taaherah, Sayyedah, Batul, Azra, Taqiyyah,
Zakiyyah, Raaziyah, Marziyyah, Mubaarekah.

Father: Hazrat Muhammad al-Mustafa (s.a.w.a.)
Mother: Umm al-Momineen Hazrat Khadijah al-Kubra (s.a.)
Husband: Ameerul Momineen Ali Ibn Abi Taalib (a.s.)
Children: Three sons-Imam Hasan, Imam Husain and Hazrat Mohsin and two daughters- Zainab and Umm al-Kulsoom.
Date of Birth: 20th Jamaadi al-Thaani, 5th Year of Bethat (8 years before Hijrah)
Date of Marriage: Rajab or Zilhajj, 2nd year of Hijrah.

Age at Matrimony: 9 years.
Date of Martyrdom: 14th Jamaadi al-Awwal 11 Hijri or 3rd Jamaadi al-Thaani, 11 Hijri.
Age at Martyrdom: 18 years

Place of Burial: Her Room in Masjid al-Nabi, Madina (according to a famous tradition).

INTRODUCTION
To comprehend the greatness of the infallible lady of the universe, Hazrat Fatema (s.a.), it is enough to state that Allah the Almighty has granted her such characteristics that cannot be matched by either those before her or those who followed her.
If her father was the pride of creation, the greatest divine Messenger, Hazrat Muhammad al-Mustafa (s.a.w.a.), her husband was the master of the universe, Ameerul Momineen Ali Ibn Abi Talib (a.s.). Among her children are Imam Hasan (a.s.) and Imam Husain (a.s.), the leaders of the youth of paradise, and her daughters, Zainab (a.s.) And Umm al-Kulsoom (a.s.) who can be appropriately called as the lion-hearted women of Karbala and the partners of Imam Husain (a.s.).
On the personal plane, the Almighty Lord had made her chador as the place of descent of the Verse of Tatheer, while in Mubaahelah, she was appointed as a witness of the Holy Prophet's veracity. In the Verse of Mawaddah (love of the Ahle Bait), she was the standard of the compensation for Muhammad's prophethood.
The apple from paradise was the indirect cause of her birth. Her marriage was sanctified on the Great Throne while the celebrations took place in Paradise. According to authentic traditions, she was born on the 20th Jamaadi al-Thaani, 5th year of Bethat (proclamation of Prophethood). She is the only daughter of Allah's Messenger (s.a.w.a.), a fact thoroughly researched by Allamah Ja'far Murtaza Aameli in his article and beyond the scope of this treatise.
Among the historians of the Ahle Sunnah, Tabari, vol. 2, p. 473, Maqaatel al-Taalebeen, p. 30, Musnad al-Ahmad, vol. 6, p. 163, Mataaleb al-Sol, p. 9, Al-Tanbeeh wa al-Ashraaf, p. 250, have declared her birth to be in the 5th year before Bethat which is unacceptable for numerous reasons.
Significantly, in such instances, the opinions of the lovers of the Ahle Bait (a.s.) are more reliable and authentic because the source of their views is the House of Prophethood and who can understand the matters of the house better than the owner of the house? The following among the many Shiite scholars are those who have mentioned 5th year after Bethat as the year of her birth:
Al-Kaafi, vol. 1, p. 218, Masaar al-Shiah, p. 7, A'laam al-Waraa, p. 90, Dalaael al-Imamah, p. 10, Manaaqeb, vol. 2, p. 112, Kashf al-Ghummah, vol. 1, p. 135, Behaar al-Anwaar, vol. 43, p.7, the footnotes of Mir'aat al-Uqool, vol. 1, p. 381 and Rauzah al-Waaezeen, p. 124. This narration is more authentic than the one which cites the 2nd year after Bethat as her year of birth, as hinted by Shaykh al-Mufeed (a.r.), Ya'qoobi, Misbaah of Shaykh Toosi (a.r.) And Misbaah of Kaf'ami (a.r.).
Place of Birth- She was born at a place called Zeqaaq al-Attarain in Makkah al-Mukarramah, near Marwah. There was a mosque situated at this site which has been presently shut down, just like the mosque at Khandaq, famous as Masjid-e-Fatema that was sealed by the Saudis a couple of years ago and whose remnants are still available.

INITIAL YEARS
She was hardly two years old, when the unbelievers of Quraish unleashed such a wave of oppression and tyranny that Hazrat Abu Taalib (a.s.) was forced to take refuge along with his family members in a cave and pass their days in it for quite a while. The chain of these atrocities continued unabated for three years. Things reached to such a state that the Bani Hashim were forced to live on herbs and vegetation that grew in that desert.
Finally, Allah the Almighty, on account of His mercy, decreed the end of the siege, due to which the Bani Hashim could heave a sigh of relief. But the moot question is-who can gauge the pain and sorrow of that child who bore and withstood all such difficulties and trauma at the tender age of two?
Even if such a person does not possess outstanding individual characteristics, such bitter experiences offered by life are enough to lend solidity to his/her faith and stand up to any form of oppression and tyranny.
And if the person is a partner to the Holy Prophet (s.a.w.a.) in his efforts and is a part of his existence, then the extent to which these calamities and atrocities will bring her personality and perfection to the forefront, cannot even be imagined.
The greatness of her character is proved by the fact that, at such a tender age, she was the comforter of her father and absolutely did not allow him to sense the tyranny of the Quraish. When they planned to kill Allah's Messenger (s.a.w.a.), she informed him of their designs and helped in foiling the plot.
(Mustadrak of Haakim Neishapuri, vol. 3, p. 157; Dalaael al-Imamah, vol. 2, p. 23).

MIGRATION (hijrah)
When she was barely eight years old, Allah the Almighty ordered His Messenger (s.a.w.a.) to emigrate to Madina. It implied that the mission of Mecca was over and your two most trusted supporters, viz., Abu Taalib (a.s.) and Khadijah al-Kubra (s.a.) have departed from this world. Therefore, bid farewell to Mecca and proceed towards Madina. Obviously, the loss of her mother at the very tender age of five, is a great loss for any daughter.
But, Hazrat Fatema (s.a.) had borne so many difficulties in Sha'b-e-Abi Taalib that she could face a calamity of such magnitude without much of a problem. She could withstand the trials of the night of emigration too quite comfortably, although her benevolent father had left Mecca and her house was surrounded by armed polytheists.
Any other person with a weaker heart would have collapsed due to a heart failure. But such was the fortitude of Hazrat Zahra (s.a.) that despite her house being surrounded by the polytheists throughout the night and the protector of the house, on the command of the Prophet (s.a.w.a.), slept coolly on the latter's bed, nowhere has history recorded that she wailed or wept. On the contrary, she was awake the entire night with absolute calm just as her husband slept in total comfort in that frightful darkness.
At the break of dawn, when Ameerul Momineen Ali Ibn Abi Taalib (a.s.), along with his wife, his mother (Fatema binte Asad) and Fatima binte Zubair, left Mecca for Madina, he was stopped by armed infidels and a minor scuffle broke. Yet, history has not recorded any sign of despair or fear expressed by Hazrat Fatema (s.a.). This is proof enough that she had been divinely endowed with such courage and determination that was not found even in any man.

MARRIAGE
After migration, the Holy Prophet (s.a.) could not get peace in Madina too. Apart from the designs of the local Jews, he also had to face regular, armed harassment from the Meccans that finally led to the battle of Badr within two years. In this battle, the Prophet (s.a.w.a.) had only 313 virtually unarmed soldiers to encounter fully equipped 950 polytheists. But for divine help, the survival of both, Islam and its patron, would have been nigh impossible.
It was Ameerul Momineen's valour in the battle-field and the kindness of Hazrat Zahra (s.a.) on the home front that protected the Holy Prophet (s.a.w.a.) from all kinds of physical and spiritual torment and prevented him from feeling any sort of weakness.
It was in the spoils of this very battle (Badr) that a chest-shield came in Ali's share which was used by him at the time of his marriage with Hazrat Zahra (s.a.). She received numerous marriage proposals from the elite of Mecca. These were politely turned down by the Prophet (s.a.w.a.) saying that the matter lied in the hands of the owner (implying Fatema (s.a.)).
{Al-Seerah al-Halabeeyah, vol. 2, p. 217; al-Sawaaeq, p. 84; Taarikh al-Khamees, p. 407; Kashf al-Ghummah,vol. 1, p. 353; al-Tabaqaat al-Kubra of Ibn Sa'd, vol. 8, p. 19; Zakhaaer al-Uqbaa, p. 30; Fazaael Fatema by Ibn Shaheen, p. 50}.
But when Ameerul Momineen (a.s.) proposed, he (s.a.w.a.) immediately accepted on divine order and Hazrat Zahra (a.s.) too expressed her consent. (Kashf al-Ghummah, vol. 1, p. 354; al-Tabaqaat al-Kubra of Ibn Sa'd, vol. 8, p. 19; Amaali of Shaykh Toosi, vol. 1, p. 38).
The dower amount of five hundred dirhams was paid by selling off the aforementioned shield (Behaar, vol. 43, p. 130). Coincidentally, the actual value of the dower was exactly similar to that received by her mother, Hazrat Khadijah (s.a.).
The marriage ceremony took place in Masjid al-Nabi and the seegha was recited by none other than Allah's Messenger (s.a.w.a.). It proves that the best place for the sanctification of a marriage is a mosque and that a father can recite the seegha of his daughter. Rather, this only is the tradition of the Holy Prophet (s.a.w.a.).Alas! Frivolous customs and the craving for vain and playthings has handed over this holy ceremony to the mandaps and wedding halls. Now, mosques are used only for mournful gatherings and not for joyous congregations. For, they cannot play music and indulge in other vanities, which have become essential ingredients of today's marriage, in a mosque.
Here, it is worth mentioning that after her marriage, Hazrat Zahra (s.a.) stayed back her in her father's house for one year, or at least one month. It proves beyond doubt that packing off one's daughter immediately after her marriage to her in-law's house is an Indian custom, and has no basis whatsoever in Islam. How we wish our society would permit us to implement Islam in at least some aspects of our lives and our sisters would tread on the path shown by Hazrat Fatema Zahra (s.a.) rather than following traditional, national customs and not render false modesty as real Islam.
In the month of Zilhajj, the Holy Prophet (s.a.) sent his beloved daughter to her husband's home with a few things necessary for her home. Importantly, these necessities were purchased from the dower money paid by Ameerul Momineen Ali (a.s.). This indeed is a whip of a lesson taught to us. For, instead of paying the dower, we have made marriage as a means for squandering wealth and the husband lives off his wife's dowry for a considerable period of time. May Allah grant our society shame and modesty and endow our men with a sense of self-recognition and honour.
On the domestic front, the Holy Prophet (s.a.), on his daughter's request, had divided the family responsibilites in no unclear terms. He stated that all responsibilities within the house belonged to Hazrat Zahra (s.a.) and those without, were the burden of Ameerul Momineen Ali (a.s.). Till her martyrdom, Hazrat Zahra (s.a.) followed this mode of life and also shared Ameerul Momineen's problems with him.

FAMILY LIFE
On the basis of the division of responsibilities chalked out by Allah's Messenger (s.a.w.a.), all the works within the house were executed by Hazrat Zahra (s.a.) and those outside were performed by Ali (a.s.). But it is an accepted fact that both shared each other's responsibilities and reciprocated each other beautifully. Unlike the false pretensions of this world, neither of them felt it as beneath their dignity in helping the other and even did not allow such a thought to enter their minds. 'Let the responsible person perform his own task and why should I help him in any way' was never their line of thought.
Therefore, one can find in traditions that whenever Hazrat Zahra (s.a.) was preparing to cook, in order to lighten her burden, Ali (a.s.) cleaned the grains. Similarly, when Ali (a.s.) ventured out of the house for executing the responsibilities of Jehaad, the infallible lady performed the outside tasks herself.
On seeing the magnitude of her responsibilities, Ali (a.s.) had suggested that she should ask her dad for a maid as domestic help. When the Holy Prophet (s.a.) received this request from his beloved, he taught her a method of glorifying Allah (tasbeeh) that was useful for her in this world as well as the hereafter.
This incident is ample evidence is that divine remembrance is not only a source of ensuring one's safe passage in the hereafter but even worldly problems can be solved with it's help. Anybody who is engrossed in divine remembrance, Allah the Almighty will bestow him with such strength and courage that he does not feel tired at all in his struggles or appoints angels who help him fulfil the responsibilities and hence, his works are never left incomplete.
This is the truth that is beyond the comprehension of worldly creatures, and those wrapped in dry piety are void of it too. For, they believe (wrongly, of course) that divine remembrance and worship are modes of renunciation and worldly acts cannot be performed through them. Although, time and again Islam has emphasised that piety solves all the important problems of this world prior to the solution of those of the hereafter. "And whoever is afraid of Allah (i.e. observes piety), He will provide him an exit (from his problems) and sustain him from where he cannot imagine." (The Holy Quran).
Finally, the Holy Prophet (s.a.w.a.) did provide his daughter with a maid-servant. Yet, the infallible lady made it a rule that she performed the household chores on one day and asked Fizzah, the maid, to rest. The next day, she became engrossed in Allah's worship and Fizza worked. Who on earth can expect such lofty ethics from a rich person in today's world where the lady of the house works and the servant rests.
Moreover, this tradition does not imply, by any means, that the lady of the house works and the servant, on getting a holiday, goes off to her house to rest. Rather, it clear suggests that Fizzah stays put in that very house for rest and Hazrat Zahra (s.a.) would cook her meals as well. Perhaps, these were the moments of opportunity used by Fizzah for learning Quranic sciences and consequently, became the first person in the history of Islam who was adorned by the title, 'Lady who speaks with Quran'(al-Mutakallimah bi al-Quran).
Undoubtedly, this was the effect of the spiritual environment prevalent in the house of Hazrat Zahra (s.a.) that is calling out to the entire Islamic nation in general, and her children (the Saadaat), in particular, that had you developed your homely environment with Quran, there was no reason for your children to be deprived of its knowledge. Even the maids of your house were not bereft of this honour. Alas! The children of Hazrat Zahra (s.a.) cannot match even her maid and yet, expect and demand respect from the world.
Notwithstanding the co-operation that existed between Ali (a.s.) and Fatema (a.s.), the sense of responsibility was so great that when she was breathing her last, they both sought apologies from each other for any lacking on their part, although, one cannot imagine any shortcoming in their duties. This was only a method of imparting training to the Islamic Ummah and to show us that our homes should not be in a state in which most homes usually are today.
That is, all of us do claim love and attachment towards the Ahle Bait (a.s.) but, in regards with imitating their character and ideals, we are as distant from them as possible. Hazrat Fatema Zahra (s.a.) lived with Ameerul Momineen Ali (a.s.) for nine years but not even once did she demand anything from him. For, the Holy Prophet (s.a.) had said that the greatest honour for a woman is that she must not burden her husband with demands. (Tafseer al-Ayyaashi, vol. 1, p. 171; Awaalem al-Uloom, vol. 11, p. 97).

PROGENY
According to the consensus available in history, Allah the Almighty had bestowed Hazrat Zahra (s.a.) with five children. Imam Hasan (a.s.) who was born on the 15th Ramazan, 3 A.H. and was martyred on 28th Safar, 50 A.H. Imam Husain (a.s.) who was born on the 3rd Sha'baan, 4 A.H. and was martyred on 10th Muharram, 61 A.H. Janab Zainab who was born in the 5th or 6th year after hijri and expired on 14th Rajab, 73 A.H. Janab Umm al-Kulsoom who was born in the 8th year after hijri and according to a narration, she expired after four months and ten days on her return from Karbala- (Bahr al-Masaaeb).
Muhsin who was martyred due to the oppression of the merciless tyrants while he was still in the womb of his holy mother. He was named by the Holy Prophet (s.a.). (Wafaah al-Siddiqah, p. 62; Talkhees al-Shaafi, p. 415).

KNOWLEDGE AND PRACTICE
It is indeed sorrowful and unfortunate that history has neither recorded the deeds of such luminous personalities nor allowed the lovers of the Ahle Bait (a.s.) to do so, thereby depriving the Islamic nation of a treasure chest of knowledge and practice.
Yet, whatever information saw the light of the day is sufficient for highlighting the significance of the personality. To get a faint idea of her knowledge, the book in your hands is good enough as it contains her sayings on every facet of life. Moreover, in Musnad-e-Fatema and other similar books, one can find the exegesis of Quran and traditions quoted on her authority- a mine of information that she has passed on to the Islamic Ummah. If one analyses the history of the Ahle Bait (a.s.), he will realise that the first book concerning the occurrences and incidents of the universe is her book. Allah's Messenger (s.a.w.a.) dictated it to her and Ali (a.s.) had written it down for her with his blessed pen.
This book was the Mus'haf-e-Fatema and is remembered by this name even today. Due to the name Mus'haf, some evil-minded mischief-makers insinuate that this is the second Quran of the Shias, although in its introduction, it is always said that this book is not Quran by any means. It is a compilation of the traditions of the Holy Prophet (s.a.w.a.) that he arranged for his daughter.
It can also be argued that neither the Holy Quran has called itself as Mus'haf , nor the Holy Prophet (s.a.w.a.). It is an innovation of the Ummah, aimed at denigrating the Mus'haf-e-Fatema and to accuse a sect of apostasy, thereby rendering the shedding of its blood as permissible. Among her knowledge miracles, apart from her children, is her maid, Fizza, who as stated above, conversed with Quran, a quality yet unparalleled by any home in the world. If one can find such similar instances anywhere, it is only in the household of Hazrat Zahra (a.s.) and from her progeny. They kept the character of their grandmother in consideration and developed the environment of their homes and consequently, achieved such fantastic results.
We hope that such understanding is fostered in every Muslim home so that the voice of Quran's recitation is raised from every dwelling and the Islamic nation once again treads the path of Quranic understanding. In her practical life, apart from domestic work, training of children and helping the Prophet (s.a.w.a.) in his mission, she was so attracted to Allah's worship that her feet were swollen due to incessant standing throughout the night for prayers.
And it should not be forgotten that she achieved all this while she lived for only eighteen years. (Hayaah al-Sayyadah al-Zahra(s.a.), vol. 1, p. 60).
Hasan Basri has even gone to the extent of opining that the entire Islamic nation there was nobody who could match the worship, abstinence and piety of Hazrat Zahra (s.a.).
(Manaaqeb of Ibn Shahr Aashob, vol. 3, p. 341; Rabee' al-Abraar, vol. 2, p. 104).

SERVICES TO RELIGION
Included in the services rendered to Allah's religion by Hazrat Zahra (s.a.) are all those relations due to which Islam was initiated or even survived. If one analyses Islamic history, he will realise that the respected father of Hazrat Zahra (s.a.) was the cause of Islam's advent in this world. It spread on account of the struggles of her husband Ali (a.s.) and survived only and only because of the sacrifices of her two sons, Hasan and Husain (a.s.). This is amply evidence that whenever she served her father, husband or sons in any manner, she was actually serving her relations, rather she was serving the religion of Allah the Almighty.
The most evident proof of this lies in the title conferred on her by Allah's Messenger (s.a.w.a.), that is, 'Mother of her father' (Umm Abeeha). 'When a son, after bearing a world of difficulties, returns to his benevolent mother, he gains a great degree of relief. The presence of Fatema (s.a.) provides me with similar comfort and relaxation.
When I return home after facing the scorching heat of calamities and passing through the travails of Jihaad, the very presence of Fatema (a.s.) provides me considerable satisfaction and becomes the cause of fresh courage and determination. The same applied for Ali (a.s.). When she cleaned his sword, it was not a service rendered to a husband, rather it was a duty to Islam.
The proof of this statement is in the fact that no woman, as a wife, would like her husband to go to a battle unequipped and apparently, the only fate that lied ahead was death, nothing else. But not once did Hazrat Zahra (s.a.) utter that let the other Muslims also go to fight or at least think about the future of the Prophet's daughter without you. This also displayed her enthusiasm for sacrifice and the zeal for the propagation of religion. Certainly, none can imagine a higher service rendered to religion than that by Hazrat Zahra (s.a.).
More than anything else was the fact that right on day one of the birth of her younger son, Imam Husain (a.s.), she was informed about his martyrdom on the day of Aashoora at Karbala. Yet, she left no stone unturned in his training nor did she request her father to pray to the Almighty to dispel this calamity and that her son be saved.
From spending the entire wealth of her mother, Janab Khadija (a.s.), till the sacrifice of her sons, Hasan and Husain (a.s.), and from Karbala till Syria, the family of Hazrat Zahra (a.s.) is the symbol of the reality that none in the universe, male or female, has rendered more service to Islam than her.
Alas! The achievements of those who spread a few gold and silver coins in the way of Islam being drummed in the whole world. But the traditionalist becomes dumb and the pen of the historian dries up when the discussion is about the lady who sacrificed her entire household in the way of Allah. One can also find instances of her direct participation in wars.
For example, she treated the Holy Prophet (s.a.) in the battle of Uhud when he was injured. (Musnad of Ahmad ibn Hanbal, p. 330, 334; Seerah of Ibn Hisham, vol. 3, p. 206). She also served the corpse of Hazrat Hamzah (a.s.) in the same battle. (Maghaazi of Ibn Ishaaq, vol. 1, p. 290).
Mention has also been made of her providing food to the Holy Prophet (s.a.w.a.) in the battle of Khandaq. (Tabaqaat of Ibn Sa'd, vol. 1, p. 114; Zakhaaer al-Uqba, p. 46; Sharho Nahjil Balagha of Ibn Hadid Mu'tazeli, vol. 11, p. 129). Maghaazi has also mentioned her presence during the Meccan conquest (vol. 1, p. 850, 1830) and also during the Hajjah al-Widaa' (vol. 3, p. 1087 and 1090).
In his last moments, the head of Allah's Messenger (s.a.w.a.) was in the lap of his daughter and he also breathed his last in front of his benevolent daughter. This also shows the strong bondage existent between father and daughter. Just as Hazrat Zahra (s.a.) had opened her eyes in this material world in the arms of her father, he too departed in her lap.

TRAGEDY
On 28th Safar, 11 A.H., Monday, the Holy Prophet (s.a.) expired, a tragedy that led to immense joy in the camp of hypocrites. Hectic lobbying, to acquire power, became the order of the day. The majority of Muslims conveniently forgot that here lied the Apostle who had obliged them. The least they could do was to give him a decent funeral.
On the contrary, this tragedy was converted into an excellent excuse to announce that Islam is in danger and saving it is our top priority. And the only way to dispel this peril is to appoint a leader among ourselves and to keep away the master appointed by the Holy Prophet (s.a.w.a.) himself at Ghadeer. In a few hours even in this problem was solved. So, the imaginary danger that was created to acquire power, was alleviated. But the household of the Holy Prophet (s.a.w.a.) appeared to be in real danger at the hands of these so-called Muslims.
Those who had managed to lay their hands on the seat of Caliphate reached the house of Hazrat Zahra (s.a.) with fire and brimstone to burn it down. All this exercise was undertaken in order to draw Ali (a.s.) out from his house and force him to pay allegiance, thereby burying the discussion of his mastership forever. This oppression afflicted on Hazrat Zahra (s.a.) can be found in the following books:
Al-Imamah wa al-Siyaasah, vol. 1, p. 19; Al-Melal wa al-Nehal, vol. 1, p. 57; Taarikh al-Tabari, vol. 2, p. 443; Ansaab al-Ashraaf, p. 586; Al-Eqd al-Fareed, vol. 5, p. 12; Kitaab al-Sulaym, p. 249; Dalaael al-Imaamah, p. 45.

THE USURPATION OF FADAK
Among the sorrows encountered by Hazrat Zahra (a.s.), an important episode was the misappropriation of Fadak. It was a locality approximately 140 kilometers from Madina which today is called as Haaet or Huwait. This locality was given to the Apostle of Allah (s.a.w.a.) by the Jews as compensation to avoid fighting against the Muslims.
Islamic law decreed that the Muslims had no share in it and was an exclusive possession of the Holy Prophet (s.a.w.a.). Anyhow, he (s.a.w.a.) gifted it to his beloved daughter, Hazrat Zahra (s.a.) and it continued to remain in her possession till his death.
(al-Durr al-Manthoor, vol. 4, p. 177; Majma' al-Zawaaed, vol. 7, p. 29; Meezaan al-E'tedaal, vol. 2, p. 228; Kanz al-Ummaal, vol. 2, p. 158; Yanaabee' al-Mawaddah, vol. 1, p. 35; Ma'arej al-Nabuwwah, p. 7). The act of the Prophet (s.a.w.a.) gifting something to his daughter was not a new act on his part. Rather, he had bestowed others too with such gifts in the past. He had gifted a locality of Bani Nusair to Abu Bakr that has been mentioned in Maghaazi, vol. 1, p. 279; Futuh, p. 27; al-Tabaqaat of Ibn Sa'd, vol. 2, p. 41. Umar was gifted the area of Jaram. (al-Seerah al-Halabeeyah, vol. 2, p. 284). Abdur Rehman Ibn Auf was bestowed with Sawaalah. (Wafaa al-Wafaa, vol. 4, p. 1296). Zuhair Ibn Awaam was endowed with Buwailah. (Musnad of Ahmad Ibn Hanbal, vol. 2, p. 347).
Sahl Ibn Hunaif and Abu Dajaanah Ansari were the given the land of Kharaaej. Yahya Ibn Aaram and Habeeb Ibn Sinaan were gifted the land of Zaraatah. (Taareekh al-Khamees, vol. 1, p. 463).
The annual income of Fadak was 24,000 Dinars, an amount that made many greedy mouths hang their tongues out in avarice. Everybody became busy contemplating as to how to get hold of this land. On the other hand, the ruling Caliphate also feared that such a fantastic amount can turn a number of Muslims towards Ali (a.s.). It was only the other day when thousands had converted to Islam only for the sake of Fatema's (a.s.) mother's wealth.
Hence, it was quite possible that today the same people could favour Fatema's (a.s.) husband only on account of her wealth.
Taking this apprehension into consideration, the entire locality was surrounded and used for governmental expenditures. Gradually, with the help of this wealth, the government was strengthened to such an extent that the entire area went in the grasp of Bani Marwan, thereby depriving the children of Fatema (a.s.) of their rights forever.
Besides Fadak, Hazrat Zahra (s.a.) had seven other gardens in Madina which were appropriated by the ruling Caliphs. Her wealth was plundered so mercilessly that she did not talk to her opponents- those who had usurped her property- till her death. In this very state of anger and disillusionment, she left this world.

JIHAD
There is no doubt that Hazrat Zahra (s.a.) was immensely patient in the face of such tyranny and oppression. She was not in favour of any armed resistance nor did she advise Ameerul Momineen Ali (a.s.) to do so. But there was an important religious responsibility on her shoulders and that was to unmask the oppressors so that the argument is completed on the Islamic nation. Lest anybody claims on the day of judgement, 'We were unaware of the governmental oppression and injustices. Therefore, we accepted them as our rulers, otherwise we would have never done so.'
Thus, she took a few important steps which were as follows: She openly protested the usurpation of Fadak by coming to the court of Caliphate and delivering a hard-hitting sermon that established her right upon it. The oppressors were forced to take refuge in a fabricated tradition that does not stand the validity of Quran under any circumstances.
She cried morning and evening on her afflictions so that the Islamic nation may wake up to her sorrows and become aware of the realities. Initially she began crying in her house so that every visitor to the Prophet's mosque becomes informed about her grief. When the government objected to her wailing and crying, she began weeping beneath a tree in the graveyard of Baqee'.
The rulers apprehended greater danger on account of her weeping and wailing in public and hence, cut down the tree!! Thereafter, Ameerul Momineen Ali (a.s.) built a small room for her only for this purpose and it became known as "Bait al-Ahzaan"(House of grief). She sat in this room throughout the day, wept bitterly and returned to her house in the evening.
(Unfortunately, the present Saudi government has destroyed even this house completely. Only a few people are aware of its actual location while the entire Islamic world lies in the slumber of negligence).
She cut off all relations with the ruling oppressors and did not even meet them. When they came to apologise, she turned her face away from them to express her displeasure. After making them confess that they did hear from the Prophet (s.a.w.a.) "Fatema is a part of me. Whoever makes her happy has made me happy and whoever makes her sorrowful, has made me sorrowful", she turned them away. Finally, at the time of her death, she willed that the tyrants should not participate in her funeral procession so that the series of protests continues even after death. Once she said openly to Abu Bakr that I curse you after every prayers.
(Al-Imamah wa al-Siyaasah, vol. 1, p. 30; Behaar al-Anwaar, vol. 103, p. 185).

MARTYRDOM
Under the pressure of the aforementioned calamities, Hazrat Zahra (s.a.) became unwell quite often. According to Allama Majlisi (a.r.), she became constantly sick sixty days after the martyrdom of the Holy Prophet (s.a.w.a.). After fifteen days of unabated illness, she expired on the 13rd Jamaadi al-Awwal 11 A.H.
Her last will was that all her seven gardens in Madina belonged to Ali (a.s.) and after him, to her children. A coffin like the one made by the angels should be prepared for me.
(Al-Tabaqaat of Ibn Sa'd, vol. 8, p. 18; Sunan of Baihaqi, vol. 4, p. 34; Zakhaaer al-Uqba, p. 53).
The oppressors should not be permitted to participate in the funeral procession and that she should be buried at night. Ameerul Momineen Ali (a.s.) should marry Amaamah Binte Zainab so that she may take proper care of the children. After burying her, Ameerul Momineen (a.s.) should sit near the grave and recite Quran because that is the time when the dead need the acquaintance of the living ones.
(Al-Wafaah al-Siddiqah, p. 105, narrating from Kashf al-Allah).
Only Umm Salmah, Umm Aiman, Abdullah Ibn Abbas, Salman, Miqdaad, Abuzar, Ammaar and Huzaifah should be informed about her death. Hence, Ameerul Momineen (a.s.) bathed her during the night and wrapped her in seven shrouds. Hasan, Husain, Salman, Miqdaad, Abuzar, Ammaar, Huzaifah, Abdullah Ibn Mas'ood, Abdullah Ibn Abbas and Aqeel participated in the funeral rites. Abu Bakr, Umar and other tyrants were neither invited nor did they participate.
(Behaar al-Anwaar, vol. 43, p. 193).
Thereafter, Ali (a.s.) destroyed the sign of her grave and made numerous other signs of false graves so that the oppressors may remain in dark about her actual place of burial.
(Dalaael al-Imaamah, p. 46; Rauzah al-Waaezeen, p. 131). Allamah Majlisi in Miraah al-Uqool (vol. 1, p. 383) has stated that the martyrdom of Hazrat Zahra (s.a.) is an irrefutable and accepted fact of Islam. (May Allah curse all those who oppressed the Prophet's beloved and the infallible lady of Islam).

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