Although the role of women in the family and her presence in it is effective and of special importance, but her presence in society to the extent necessary and to meet the needs of society to the extent necessary (medicine, teaching, etc.) and according to The principle of chastity is flawless. Here are some things to look for when selecting yours.
In Islam, in addition to the responsibility of managing the house and raising children, which is one of her most important duties, she shares many social responsibilities with men, and doing this duty will inevitably lead her from the fence of the house to social scenes, which is not the case. It does not only conflict with maintaining the hijab and chastity, which is one of his other duties, but also helps him to fulfill his social responsibilities and mental health better. Islam has not been strict in any way. And in all circumstances has considered the interests of the individual and society. "God willing, I will help you and I will help you." "God wants comfort for you, He does not want hardship." God says in the Qur'an about the quality of the presence of women in the presence of non-mahrams and the community: At the time of the Holy Prophet (peace and blessings of Allaah be upon him), women asked him to pledge allegiance.
Women and presence in society
Hazrat Zahra (peace be upon her) and after the death of her noble father (peace be upon him) had a heavy responsibility. And the Ansar were in Medina with their wives and helpers, they came to the mosque in full chastity and hijab to get their rights, and they covered themselves with men and women. And they started lecturing behind the scenes. He personally appeared before the Ansar and Muhajir women in mosques and public places and finished his argument against them and asked them for help. In their lives, their noble father (peace be upon him) divided the work between him and Ali (peace be upon him). Hazrat Fatemeh Zahra (peace be upon her) says: Only God knows how happy I am, because the Prophet freed me from accepting duties outside the home and work that is for men, but nevertheless, whenever it was his divine duty to They would enter the society with the principle of chastity and full hijab. For example, in the time of Imam Ali (pbuh), his mosque and the mosque of Imam Ali (pbuh) were separate and distinct, who preached religion and hadith, and even separate women in that mosque prayed over corpses.
Women's responsibility in society
Women are responsible for social denials, and have many responsibilities, not only to be vigilant about the positive and negative movements of their homosexuals and to consider their political movements, but also to be responsible for the self-improvement and intellectual cleansing of society. Therefore, a woman can create a healthy and spiritual social atmosphere by enjoining what is good and forbidding what is bad for women. Accept the hard and heavy, because they have been created a sensitive creature. Imam Ali (pbuh) says: "The woman is a flower from the flower of life, not a hero.

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The social status of women in Islam

By: S.N. Mohammadi
Sayedah Zaynab Al-Hauraa (peace be upon her) …. She was the granddaughter of Prophet Muhammad and Khadija, the daughter of Fatima az-Zahraa and Ali, the sister of the Youths of Paradise, Hassan and Hussein, and the beloved aunt of Imam Ali Zayn al Abideen (peace be upon them). A narration says that Zaynab’s characteristics represented each of her family member: in her seriousness and calmness she was Khadija; in her modesty and pureness her mother Fatimah; in her meaningfulness, her father Imam Ali; in her restraint and capacity to endure, her brother Imam Hassan; and in courage and lion-heart, her brother Imam Hussein (peace be upon them).
Prophet Muhammad said to Fatima (peace be upon them),
“My dear child, this child of mine, Zaynab, would be confronted with a thousand and one calamities and face serious hardships in Karbala.” A poetic tribute is paid to her on the occasion of her birth anniversary Sha'ban 1:
In you a world is born,
Messenger of resistance is born.
A diver in the flood of blood is born,
After Karbala, a new Karbala is born.
In the ocean of blood a navigator is born.
Decked are the lanes, streets, squares of Damascus,
Under the curious gaze you will have to pass.
The ignorant eye, the strayed mind will learn
From you to turn from hell to heaven.
As you will pass from the streets
Guidance to the masses greets.
The forgotten Prophet will be recalled
The truth in your words will be appalled.
Zahra; you will recall to the people,
Ali; you will remind to the people,
The discarded Message of God in a purple
You put, in the court of Yazid and present to people.
How pleasing and pleasant its appearance!
And how amazing your endurance and patience!
Every down up and every up turns down
As you will move from town to town
You are a queen, blood of the martyrs your crown,
With you moves the Message and at you it is grown.
Where you be there the winds of truth are blown.
You are Karbala’s mirror, in it the Qur’an is shown.
Your Mother behind the burning door, you witnessed;
Hasan, your brother, vomited liver, you witnessed,
Husain, your brother, in Karbala, you witnessed.
From childhood you acquainted with gloom,
Amidst the gloom your years attained bloom.
Bruited the message of blood far and wide
Brume (1) of blood vapoured, you were the guide.
You divaricated (2) the tyranny in its heart,
As the blood of martyrs to the sight you brought.
The populous Damascus sunk in the brine (3) of tears
The streets there in your words to Ali and Zahra still hears.
The Prophet you represented with pride and power,
The tyrant saddled with shame and fear.
The arid desert of unbelief distant with alarm
You turned it into vivid Islam full of charm.
The balm of breeze filled calm into the air,
You stood and stand high taking our care.
By your hands the drum of God beaten
By your permission will opened the door of heaven.
You neither a Prophet nor an Imam
But you to all stand a standard of norm.
You are the pride of Islam and Islam proud of you;
On the day of Judgement destinies depend on you.
In your custody is deposited the martyrs’ blood,
Noah forgets his Ark before its astonishing flood.
In your voice all the prophets will demand
The tyrants where will hide from your command.
The amputated heads from your lap speak;
From beyond centuries echoes the squeak.
Long live your memory, O, Lady!
Of diurnal (4) odour is your lily.
Source: www.alhassanain.com

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Zaynab Al-Hauraa (p), granddaughter of Prophet Muhammad (p)

By: Seyyed Ali Shahbaz
In Islamic terminology, based on God's revelation in the holy Qur'an, Omm al-Momineen or Mother of Believers is the title used for any of the several women who had the honour of being the wife of Prophet Muhammad (SAWA).
According to the exegetes of the heavenly scripture, the Almighty by designating the wives of the Prophet as "Mothers" made them unlawful for any other man after the passing away of the Prophet, in order to preserve the dignity of their conjugal bond with the Seal of Messengers.
The exegetes add that the reason behind this Divine Revelation was the secret desire of a companion of the Prophet to marry a certain wife of the Prophet, if he passes away, since that particular lady in whom he was interested, happened to be the sister of the wife of his bosom friend.
Glory to God for thwarting the designs of the ill-wishers by promoting these ladies to the status of Mothers of Believers!
Yet, despite God's commandment for use of this honourific title, the fact is that only one of the nine women the middle-aged Prophet had taken as wives in the last ten years of his life in Medina, out of social necessity (to break the customs of the Days of Ignorance), could become the physical mother of the Prophet's offspring. She was Maria the Egyptian who gave birth to Ibrahim, who, however died in infancy.
Perhaps, for non-Muslims, unfamiliar with details about the Prophet's life, the questions might arise: Did he ever marry in youth, and if so, with whom, and was there any issue from this union?
It is here that the significance of the 11th of Ramadhan comes to the fore. It is the day on which Prophet Muhammad (SAWA) became a widower at the age of 51 years with the departure from the mortal world of the First Lady of Islam, who for 26 long years was his one and only wife, and the only one who guaranteed the continuation of his progeny.
Today is that sad day in history on which the weeping Prophet laid the Mother of all True Believers, Khadija bint Khuwailed, in grave in the gorge outside Mecca where his uncle Abu Taleb had taken the persecuted neo-Muslim community under his protection during those three tortuous years of the socio-economic siege imposed by the Arab pagans.
It is the day, when his only surviving child, daughter Fatema Zahra (SA) became an orphan. It is thus the day of bereavement for all Saadaat (plural of Seyyed) or the descendants of Fatema (SA) and Imam Ali ibn Abu Taleb (AS), who have multiplied and spread today all over the world.
The Prophet was a picture of grief at the passing away of the mother of his progeny who had spent all her proverbial wealth for the food, clothing and shelter of the persecuted Muslims to the extent that except for a few meagre household items, nothing remained as inheritance for Fatema (SA).
Khadija (SA), a distant cousin of the Prophet from the Bani Asad branch of his ancestor Qussai's second son, had married him when he was 25 year old, while she had remained a spotlessly pure virgin all her forty years, earning the reputation of Tahera or the Pure in the society of Arabia.
Unlike the other marriages of the Prophet later in life, this was the only union that was sealed in the celestial heavens, for this wedlock had a purpose behind, that is, to give humanity an Infallible line of divinely-guided leaders, the last of whom is the awaited Saviour of mankind, Imam Mahdi (may God hasten his reappearance to cleanse the world of all vestiges of corruption and oppression by establishing the global government of peace, prosperity and justice).
The Prophet in this hour of grief was soothed by his loving uncle and guardian since childhood, Abu Taleb, who a quarter century earlier had solemnized the nuptials of this made-for-each-other-pair, and who like Khadija and the other members of the Hashemite-Asad clan was a monotheist untainted by the worship of idols.
No wonder, the Almighty chose the son of Abu Taleb to marry the daughter of Khadija, so that these two pure persons would be the progenitors of the Prophet's progeny, the Ahl al-Bait, whose unsullied purity God Himself vouches in ayah 33 of Surah Roum.
Thus, Islam and all true Muslims will forever remain indebted to the sacrifices of the Mother of all True Believers (Omm al-Momineen), whose memory the Prophet used to cherish all his life despite taking as wives nine women out of social necessity in the last ten years of his life.
Once, when one of his spouses tried to speak of herself as a better one, the Prophet reprimanded her, saying: "By God, the Almighty did not grant me a better wife than her. She believed in me when the people used to mock at me and she acknowledged me when the people denied me. She shared her wealth and property with me and she bore me children which I was not destined to have through other women." )Sahih Bukhari).
But how did the Muslims treat the children of the Prophet and Khadija? They showed ingratitude, and by ignoring even the divine commandment of love for the Ahl al-Bayt, they deprived them of not just their political rule of the Islamic state, but seized from Hazrat Fatema (SA), her patrimony of Fadak.
Source: www.alhassanain.com

Khadija (S.A.), the Mother of All True Believers

Whenever mention is made of Muslim ibn Aqeel (a), one is immediately reminded of loyalty, courage and sacrifice. Integrity, valour and steadfastness still shine upon the pages of time with pride at the achievements of this great personality. Indeed, he stands as an eternal symbol of fortitude, faith and virtue for millions across the world.

Meanwhile, when mention is made of Kufan society one thinks of treachery, deceit and cowardice. Worldly covetousness, wavering belief and compromise in the face of oppression are seen as hallmarks of a community which through word and deed betrayed their Imam, and ultimately their own souls.

From this simple preface, one can begin to appreciate the true extent of the alienation and solitude experienced by Muslim in his final hours. It was not merely physical solitude as he wandered through the alleys of Kufa in search of an aid or a helper, but rather, his alienation was a restatement of the fundamental divergence in two contradictory understandings of life and living
that existed within the Ummah.

Due to their separation from the values of the Islamic message, Kufan society — by way of their treatment of Muslim ibn Aqeel — gave testament to the famous prophecy of the Holy Prophet (s):

“Islam will again be a stranger among men, as it was in the beginning, but blessed is the state of the stranger.”

—————

After sending thousands of letters to Imam Husain (a), the heads of tribes and noble men of Kufa — each of whom represented thousands — sent a message urging the Imam to make haste in coming to Kufa. One of their final communications read:

“Come to us and make haste in it as people are waiting for you and they do not want anyone else. So please hurry up. Hurry up!”

A critical decision had to be made. For decades, the Imam had intimately followed the affairs of Kufan society. At first during the caliphate of Imam Ali (a) who set the headquarters of the Islamic state in Kufa, and later during the brief rule of his elder brother Imam Hasan (a). In both instances, the ending was tragic as the Kufans turned on their backs, and made empty words of their pledges of allegiance.

On the other hand, tensions were high even in the safety of the holy sanctuary in Makkah. Times had changed. Yazid had responded with a firm hand to news of the Imam’s safe departure from Medina to Makkah by instating a repressive, brutal governor. On his way to Makkah, the Imam encountered Abdallah bin Muti’ who pleaded with the Imam:

“be wary of proceeding to Kufa for it is an unlucky city where your father was killed and your brother abandoned and struck by a blow that almost killed him”

The Kufans however had declared their rejection of Yazid’s claim to the caliphate. Some one hundred thousand individuals had signed letters urging the Imam to come to Kufah to lead the community on the path of the Messenger of Allah (s) from which they had diverted. As noted by Shaheed Mutahhari, the Imam had no choice but to accede to the calls of the Kufans due to:

“his sense of responsibility [that] made it incumbent on him to respond to their call … [for] had he chosen to ignore the plea of the Kufans, we would have stood today criticising him for “not doing so””

—————

With the weight of history bearing down on the mission of the Imam to reform the community of his grandfather (s), the Imam had to resort to a capable individual for the sensitive task of surveying the affairs of Kufa. An individual who could command the respect of the masses was the need of the moment. Further, the task required an individual with clarity of vision; one who could penetrate the mere surface in order to uncover where the loyalties of the Kufans truly stood — simply, one who was able to accurately study and evaluate the political situation in Kufa. But perhaps even more importantly, the task required an individual with the character and strength to remain firm in the face of adversity; one who would continue to act with principle and integrity should the expected treachery of the Kufans come to pass.

This was the foremost concern of the Imam. For at stake here was nothing less than the very objective behind the Imam’s uprising against Yazid. A representative to Kufa who lost his bearings in the heat of the moment was tantamount to failure of the entire mission.

For this critical task, the Imam turned to his trusted cousin Muslim ibn Aqeel. Along with instructions for the people of Kufa, the Imam reminded his cousin of piety, God-consciousness and the need to adopt the path of caution and discreetness before bidding him farewell.

Muslim ibn Aqeel surged forward towards Kufa with full knowledge of the importance of the task that stood before him in this mission to reform the Ummah of Muhammad (s); to awaken it from its drunken state by returning it once again to the standard of truth and justice. Destiny followed his every step towards Kufa where one of the most luminous chapters of loyalty and sacrifice was to be written by a man driven by duty towards the Almighty.

—————

Upon his arrival in Kufa after an arduous journey, Muslim took residence at the home of Mukhtar whose wife was the daughter of the governor of Kufa. A calculated move that provides further testament of the detailed awareness that the Imam’s camp had of the socio-political circumstances of the time.

From that point onwards, Muslim began to receive the Kufans who had previously sent messenger after messenger to the Imam with, in effect, one message: ‘Come to us O our Imam, the Kufans have no leader except you. We wholly pledge our allegiance to stand by your side and turn away from the rule of tyrants and oppressors’.

Thousands streamed to Muslim during his stay in Kufa to renew their pledges of allegiance with tear-filled eyes as the message of the Imam was read out to them. Kufa had become full of incident, and with every passing day the pace of developments was leading towards a climax.

At this point, the elites of Kufa who had benefitted immensely from the reign and injustice of the Umayyads became anxious of the widespread following enjoyed by Muslim. In a last gasp attempt to keep firm the pegs of a system of exploitation that had allowed them to multiply their wealth and power at the expense of the masses, the home-grown Yazids of Kufa sent out a letter to their caliph in Damascus underlining the weakness of the presiding governor in the face of an existential threat, and urged him to immediately send in his place a man who would rule with an iron fist.

On the order of Yazid, Ubaydullah ibn Ziyad — a man renowned for his ruthlessness and blood-shedding — was dispatched to Kufa with immediate effect from the nearby Iraqi city of Basra. The orders were clear: ‘get a grip of the situation in Kufa with whatever force it takes, and send me the head of Muslim ibn Aqeel’.

—————

This was the moment of trial, in earnest, for the Kufans who had pledged allegiance to the Imam. Would they hold firm to their oaths, and refuse to submit to the sword at the expense of their consciences? Or would they pay the ultimate compromise, and succumb to a life of humiliation under rulers who silenced the spirit of Islam with their swords and lashes?

As we all now know, the Kufans failed miserably in their test. By forsaking the emissary of the Imam, they forever branded their souls with haunting shame and regret. However, it is important to pay close attention to the conduct of Muslim ibn Aqeel when all those around him turned on their heels. For this was the crucial litmus test of success and failure in his mission.

It is important to scrutinize the conduct of Kufan society on the one hand, and to identify the causes that led to their historic crime; from worldly covetousness and treachery to their shaky commitment to truth and justice. Yet on the other, it is equally necessary to monitor the conduct of Muslim ibn Aqeel in his moment of trial. Indeed, for those who aspire to join the ranks of the Final Proof, Imam Al-Mahdi (atf), one must learn from the mannerisms of Muslim ibn Aqeel and the sources of strength that he turned to for succour when he was surrounded by social conditions that betrayed the message of Islam.

—————

During Muslim ibn Aqeel’s stay in Kufa, an interesting episode occurred at the home of his close associate Hani ibn Urwah. Having received Yazid’s orders to head to Kufa with haste, Ubaydullah ibn Ziyad left Basra with a small entourage which included Shareek ibn A’war; a man with strong inclinations towards the Imam who acted as a secret channel of information to disclose the Umayyad’s vile plots.

Whilst in Kufa, Shareek had become bed-stricken with illness at Hani’s home where Muslim ibn Aqeel was also residing. In one of those strange moments of fate, the Umayyad governor Ubaydullah decided to visit Shareek. Upon receiving knowledge of the governor’s intent to visit him, Shareek urged Muslim to seize the opportunity, and thus pave the way for the Imam’s arrival in Kufa:

“Tonight the wicked man will be coming to meet me, and when he sits down you may come from behind and kill him. Then you may go to the palace and take the reins into your hands while no one will stop you from doing so.”

It was at this moment that Muslim displayed his integrity and principle. Through his actions, the trusted representative of the Imam established the true basis for the uprising against Yazid. Had he been a follower of blind worldly pragmatism, Muslim could easily have found pretext to lunge at the oppressor; after all did any doubt the ruthlessness of Ibn Ziyad?!

However, what would have been the net result had he adopted that course of action? The Imam never sought to win the hearts of the Ummah through the use of force and bloodshed, but he rather rose to awaken them to the reality of their sorry state. Martial valour and military victory were not a solution to the deep problems afflicting the Ummah. By slaying Ubaydullah, nothing would have changed amongst the masses except for their slogans.

Muslim emphatically replied to Shareek that he could not proceed with his suggestion for he had heard the saying of the Holy Prophet (s): ‘The faith [Islam] has handcuffed assassination, a believer does not assassinate’.

Through his actions, Muslim emphasised that the uprising of the Imam was neither for power nor out of worldly longing. The lofty motive of the Imam was one that reverberated in the hearts of his followers such that Muslim ibn Aqeel would, in that determinative instance, choose to let free Ubaydullah rather than unsheathe his sword and thereby compromise the objective of the Imam’s mission.

“I have taken this stand not out of arrogance or pride, neither out of mischief or injustice. I have risen to seek reform in the community of my grandfather. I would like to bid good, forbid evil, and follow the tradition of my grandfather and my father Ali bin Abi Talib.”– Imam Husain (a)

In the world of today marked by greed and blind pursuit of self-interest, the integrity of Muslim ibn Aqeel represents a clarion call to all of humanity to hold firm to principle and virtue. There is no price that can be paid in return for righteousness and truth.

Likewise, for those modern-day agitators who label the religion of Islam with vile names, and to those who commit crimes in the name of Islam — through the use of a ‘ends justify means’ mentality or otherwise — the conduct of Muslim in Kufa raises itself as a supreme paradigm of the mujahid in the Islamic tradition.

—————

The shroud of night falls over Kufa where Muslim now wanders through its alleys in silence and solitude. His leading supporters in Kufa are either dead or in the dungeons of Ibn Ziyad. In fright of Ibn Ziyad’s henchmen, those who previously swore their oaths of allegiance have dispersed and forsaken the emissary of the Imam. In this strange town, there is none to hear Muslim’s deepest pains; the dream of establishing the just state of Ali (a) has been destroyed by the treachery of Kufan society.

Uttering the name of Ali in praise is now a crime, supporting his son is a crime, offering sanctuary to his lonely representative is also a crime …

These are the debased laws of the land; all in the name of Islam! Exhausted by troubles, heartbroken by the deceit of so-called followers and apprehensive of the safety of his Imam. This is the condition of Muslim ibn Aqeel.

A virtuous woman by the name of Taw’ah offered Muslim her home the very moment she heard this lonely, broken figure was the emissary of the grandson of the Holy Prophet (s). Grateful for the sanctuary, and perhaps even more for witnessing the strong love for the AhlulBayt (a) in the heart of this brave lady, Muslim took shelter in her home — for what proved to be the last night of his life.

Muslim ibn Aqeel spent his final night engrossed in worship. In his whispered prayers, Muslim placed his affairs solely in the Supporter of those who have no support; the Refuge of those who have no refuge; the Friend of those who have no friend.

As was the lofty trait of this noble household, the axis of existence revolved around obedience to the Almighty and seeking His closeness. None other than Him was the source of support and strength, no matter what distresses and calamities befell them.

“Peace be on you, O the pious, obedient servant of Allah, His Messenger, Ameerul Mu’mineen, Hasan and Husain, blessings and greetings of Allah be on them.”

—————

As we commemorate the tragedy of Karbala, we extend our condolences to the Master of our Time (atf) on the martyrdom of Muslim ibn Aqeel.

We also make a firm commitment to work on ourselves, our religiosity, our characters, our etiquettes; on our families and those around us, in order to build the complete believer. A believer who is true to his cause; who will remain in action; who does not hand over Muslim ibn Aqeel to Ibn Ziyad, nor does he leave Imam Husain for Ibn Sa’ad.

It is a frequent saying amongst many Muslims when they remember the martyrs of Karbala to repeat: “If only we were with you, for surely we would have been victorious.” Today we are presented with a similar challenge. We have an Imam in occultation waiting for us to reach out towards him. He is patiently waiting for that time to come where a small group of individuals will truly be of his followers; who will remain by his side in the face of the harshest storms and trials.

Just as it was once the opportunity of Kufan society to make a choice, it is now our moment of decision.

References:

Kitab Maqtal al-Husayn by Abu Mikhnaf

Nafasul Mahmoom by Sheikh Abbas Qummi

The Life of Imam Hussain (a) by Baqir Sharif al-Qarashi

The Truth about Al-Hussain’s Revolt by Shaheed Murtadha Mutahhari

Karbala and Ashura by Ali Hussain Jalali
Source: www.alhassanain.com

Muslim ibn Aqeel: Principle, Loyalty and Sacrifice

Khadija, The Loyal Wife of Prophet

The title of Masuma was given to this noble lady by her brother, Imam Ali Al-Ridha (AS). It is worth noting that this title was awarded to her after her death and she was not referred to by this name during her life-time. This also nullifies the erroneous view that she died after her brother, Imam al-Ridha (A), on hearing the news of his death.A question arises as to why she was given this title of “Masuma”? Was she infallible in the same sense as the 14 Ma’sumeen? Several scholars believe that some of the noble personalities from the household of the Holy Prophet (SAW),
such as Lady Zainab (A), Hazrat Abbas (A) and Lady Fatima Masuma (AS), due to their proximity to the Ma’sumeen have acquired a high state of purity.Infallibility has two meanings: infallible from error and infallible from sin. When speaking of the infallibility of the Ma’sumeen (A), both these meanings apply, but when speaking about special and noble people as those mentioned above, the latter meaning of infallible from sin is meant.
The title, Karima Ahl al-Bayt, means “Noble one of the family of the Prophet (SAW).” This title was given to her by either Imam al-Baqir (A) or Imam Sadiq (A) in a dream seen by Ayatollah Sayyid Mahmud Mar’ashi Najafi, the author of Mashjirat al-Alawiyin.
This noble man was very interested in finding the exact location of the burial place of Lady Fatima Zahra (A), and for this purpose he spend 40 days supplicating, so that he could be privileged with this information.On the 40th night, after the completion of his prayers, he went to sleep and in his dream he saw himself present at the grave of either Imam al-Baqir (A) or Imam Sadiq (A) in Jannat al-Baqi in Madina. Imam (A) said to him:“I advise you to go to the Karimat (Noble one) of the Ahl al-Bayt.”
He thought that by Karimat Ahl al-Bayt, Imam (A) was referring to Lady Fatima Zahra (A), and so he answered, “Yes, I have been supplicating for this very purpose, so that I may know the exact place of the holy grave of this noble personality, enabling me to perform her pilgrimage.” The Imam (A) said, “I meant the holy grave of Lady Fatima Masuma (AS) in Qum.” Then the Imam (A) added, “It is Allah’s desire that the location of the holy grave of Lady Fatima Zahra (A) be hidden from everyone.”
Therefore, the Imam (A) has placed the grave of Lady Fatima Masuma (AS) in place of the grave of Lady Fatima Zahra (A), and so all the honour and grandeur that would have been accorded to the grave of Lady Fatima Zahra (AS) should be given to the grave of Lady Fatima Masuma (A). On waking from his dream, the late Mar’ashi made an intention to travel to Qum with his family, in order to perform the pilgrimage of Lady Fatima Masuma (A) and he carried out this intention without delay.
The late Grand Ayatollah Sayyid Shahab al-Din Mar’ashi Najafi, the son of the late Mar’ashi mentioned in the dream above, migrated to Iran in the year 1342 AH. He often cited that one of the reasons for his emigration to Iran was the dream of his father. The late Grand Ayatollah entered the seminary in Qum in the year 1343 AH and here, he lived in the proximity of Lady Fatima Masuma (AS) until his death in 1411 AH. For over sixty years, he was the first person to perform the pilgrimage of this noble lady.
He would wait outside her shrine for the doors to be opened. In 200 AH, Ma’moon (the 7th Abbasid Caliph), demanded Imam Ali Al-Ridha’s (A) presence in Khurasan. The departure of Lady Fatima’s brother increased sorrow in her heart for it was not long ago that she was separated from her father, the 7th Imam (A). After a difficult year of separation from her beloved brother, Lady Fatima Masuma (A) decided to go to Khurasan. She began the journey from Madina in the year 201 AH, accompanied by a caravan made up of some members of her household and friends of the Imam (A).
According to one narration, the Imam (A) wrote a letter to his sister, which he sent to her with one his servants, instructing him to hasten to Madina without stopping anywhere on the way.
After receiving the letter from her brother, Lady Fatima Masuma (A), immediately prepared herself for the journey to Khurasan via Saweh.
According to another tradition, the Imam (A) wrote a letter to all his family members, inviting them to come to Khurasan. It is narrated that after the arrival of this letter, a group consisting of the sons and other family members of the Imam (A), and other Shi’a, numbering over 12000 people made their way to Khurasan.
We find in narration that two separate caravans headed towards Khurasan. One of these groups was the one that Lady Fatima Masuma (A) was in. It was comprised of 23 people, under the leadership of Harun ibn Musa ibn Ja’far.
The other group travelling to Khurasan consisted of about 12,000 people under the leadership of Ahmad ibn Musa ibn Ja’far. These caravans reached a town called Saweh on their way. Here they were attacked by enemies of the family of the Holy Prophet (SAW). Many were martyred, including Harun, and many others were wounded or taken as prisoners. A few managed to flee. A woman from the enemies put poison in the food of Lady Fatima Masuma (A) and she became ill.
When Lady Fatima Masuma (A) became ill at Saweh, she enquired from her companions, how far Qum was. She was told 10 farsakh (approx. 60km). She asked to be taken to Qum, which at the time was a centre of the Shi’a. Saweh, on the other hand was hostile towards the family of the Holy Prophet (SAW.)
It is believed that Lady Fatima Masuma (A) died on the 10th or the 12th of Rabi al-Thani and that she spent the last 16 or 17 days of her life in Qum.
Source: www.alhassanain.com

Demise Anniversary of Hadhrat Ma'suma

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Sayings of Imam Hasan (A.S)

The highest degree of humanity is Infallibility, where the consent and anger is based solely upon the anger and consent of Allah (SWT). An infallible person shows content to whatever Allah (SWT) is content with, and shows anger to whatever angers Allah (SWT). Lady Fatimah (PBUH) is one whom the Almighty Allah is content when she is satisfied, and is angry when she is angry. This position has astonished many complete people. As stated in John's bible, she is a grand sign who appears in the sky: a woman who has control over the sun, whom the moon is beneath her feet, and who wears a crown holding twelve stars. (1) As stated in the Torah, the book of Genesis, Allah (SWT) informs Abraham (PBUH) that she is the wife of one and mother of eleven divine leaders from the sons of Ishmael.(2) She is the meaning of "the blessed night" mentioned in the Holy Quran, in which " Therein the detail of every affair which is to happen is made distinct."(3) She is the unique woman in the history whom Allah (SWT) has considered her prayer in the same status as that of the Prophet (PBUH&HP) and Amir al-Mu'minin's (PBUH) prayer on the day of Mubahilah. It is her whom on the night of ascension (Mi'raj) the Messenger of Allah read (PBUH&HP) this sentence on the door of Paradise: "Fatimah is chosen by Allah."(4) Upon explaining her merits, this in itself can show her excellence, that the Prophet (PBUH&HP) has said, "Fatimah is the first one who enters the Paradise."(5) She is the one pearl whom the Almighty Allah has said these words about her to Prophet Muhammad (PBUH&HP), "We have granted you Kawthar. So worship your Lord and make sacrificial offerings." (The holy Quran, 108:1 & 2) Considering the previous statements, then what took place after the demise of Prophet Muhammad (PBUH&HP) that Lady Fatimah (PBUH) said with a broken heart, "I experienced such sufferings that if bright days would have experienced them, they would turn into dark nights."(6) When she was going to be buried, all that was left from her body was nothing but merely a figure like a body.(7) Amir al-Mu'minin (PBUH) experienced such great grief in this suffering that he addressed Prophet Muhammad (PBUH&HP) saying: "As for my grief (in the loss of Lady Fatimah (PBUH)), it knows no bounds; and from now on, each of my nights will pass with me staying awake till dawn."(8) (Reference: A selection from the sayings of the grand Ayatullah Wahid al-Khurasani, with certain changes) Ali ibn Isa Erebeli narrates the happenings which led to the martyrdom of Hadrat Fatimah al-Zahra (PBUH). In a part of his narration he describes a doleful scene: " When Zahra (PBUH) passed away and was martyred, a cloth was on her body. Asma' said at this time Hassan and Hussain (PBUT) entered and said:" Asma'! Our Mother did not used to sleep at this time of the day! Asma' replied:" O The sons of the Messenger of Allah! Your mother is not sleeping, she has passed away!" While Hassan (PBUH) heard such words, he fell on the body of his mother and kissed her face and addressed her: " Dear mother! Please talk to me before I pass away." Hussain (PBUH) came near and kissed her mother's feet and said: " Dear mother! I am your son Hussain, talk to me before I pass away." (Reference: Kashf al-Ghummah, vol.2, p.126)

Source: alhassanain.com

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A Heavenly Lady

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Hadrat Khadija's(S.A.) excellent and noble characteristics are fantastic example for mankind to follow. She is the lady who gave birth to Fatima Zahra(S.A.) and brought her up with talents and virtues. Fatima Zahra(S.A.) was a descendant of two great people. Furthermore, there are undisputed facts that have been declared by the Sacred Messenger and Ahlul-Bayt (A.S.) that neither science nor contemporary discoveries have been able to conquer the deep meanings of, despite what science has achieved in these fields. Because these facts are beyond the reach of machines and telescopes, photographer's advanced lenses can not capture their rays, nor can natural or logical senses realize them. Actually, the truth goes beyond material and logical realization, for the five senses are unable to define it.

We move on to elaborate on the subject by verifying it through a selection of narrations mentioned in Volume 6 of Bihar Al-Anwar. Gabriel descended to the Messenger of Allah (S.A.W.) and told him:
O Muhammad! The Most Exalted sends His peace upon you and commands you to refrain from (coming close to) Khadija for forty days. It was difficult for the Prophet, who loved and adored Khadija to do so; nevertheless (in obedience to Allah's command) he spent forty days fasting and praying nights. When it was close to the end of the forty days, he (S.A.W.) summoned Ammar Ibn Yasser and asked him to go to Khadija and tell her:

"O Khadija! do not assume that my separation from you means abandoning or forsaking you, rather my Lord commanded me to do so, so expect nothing save benevolence, for surely Allah (exalted is His Name) praises you to His most honorable angels several times a day. Therefore, with nightfall, close the door and lay dawn to sleep; for I will be staying at Fatima Bint Assad's house." This brought sad tidings to Khadija who missed having the Prophet by her side. At the end of the forty days, Gabriel once again descended to Allah's Messenger and said:

"O Muhammad! The Most Exalted sends His peace upon you and commands you to be prepared for His salutation and gift." The Prophet said:
"Gabriel! What is the Lord of the world's gift and what is His salutation?"

Gabriel said:

"I have no knowledge of it" At that moment, Michael descended with a plate covered with a kerchief made of brocade and presented it to the Prophet! Gabriel said to him (S.A.W.):

"O Muhammad, your Lord commands you to break your fasting with this food tonight."

Imam Ali Ibn Abu Talib (A.S.) said in this regard:

"The Prophet (S.A.W.) used to order me to open the door to whoever wanted to join him when he came to break his fast, bus that night he ordered me to guard the door of the house and said to me:

'O son of Abu Talib! This food is forbidden to everyone save me."

Then he (A.S.) said:
"I sat at the door, and the Prophet (S.A.W.) uncovered the plate, in privacy, to find a cluster of dates and a bunch of grapes; he ate until satisfied and drank his need of water. He then extended his hands to be washed, so Gabriel poured the water, Michael washed his hands, and Israfil dried them. Thereafter, the remaining food with the plate ascended to heaven. Then he (S.A.W.) started to prepare himself for prayers when Gabriel said to him:

"Prayer is forbidden to you until you go to Khadija's house and perform coition with her; for Allah (Glory be to Him) ordained upon Himself to create noble progeny from you tonight.' So he (S.A.W.) rushed to Khadija's house." It can be concluded from the above mentioned narration that: 1. Allah Almighty commanded His Messenger to abandon Khadija a period of time so that his longing and wanting her increased.

2. He (S.A.W.) performed more worship so as to achieve a higher level of spirituality and sacredness, as a result of being in constant contact with the heavenly world.

3. He (S.A.W.) broke his fast on the pure heavenly gift.

This narration was mentioned by the following Sunni scholars with minor variations between some of their accounts of it: 1. Kharazmi in his book Maqtal Al-Hussain P. 63, 68. 2. Dhahabi in Al-Etedal V. 2, P. 26. 3. Talkhees Al-Mustadrak V. 3, P. 156. 4. Asqalani in Lisan Al-Mizan V. 4, P. 36.

In addition, there are various traditions with minor verbal differences and the same fundamental meaning that Fatima Zahra (S.A.) was created in very sacred way. We mention herein some of these narrations and restrict ourselves to the part which are related to our subject in observance of briefness and omit the rest:

Imam Reza (A.S.) said: "The Prophet said (S.A.W.): 'On the night of my ascension to Heaven, Gabriel took my hand and led me into Paradise, then he handed me dates from which l ate. When I descended to Earth, I came unto Khadija who became pregnant with Fatima; thus, Fatima is a human huri, whom whenever I long for Paradise I smell.'

Imam Baqir (A.S.), on the account of Jabir Ibn Abdullah, said: "It was said to the Messenger of Allah: Surely you kiss, embrace and bring Fatima close to you... and treat her better than your other daughters!" He (S.A.W.) commented: "Indeed, for Gabriel brought me an apple from heaven, which I ate which later bore Fatima through Khadija.Hence, I smell paradise's fragrance in her." Ibn Abbas said: "Aisha entered the house while the Messenger of Allah was kissing Fatima, so she said:

'Do you love her, O Messenger of Allah?'

He replied:

'Indeed, by Allah if you knew the extent of my love for her, your love would increase for her. When I was in the forth heaven... (until he said) that I found these dates softer than butter, more pleasant than musk and sweeter than honey. So when I descended to earth, I came unto Khadija and she bore Fatima. Thus, Fatima is a human huri, whenever I long for paradise I smell her.' This last narration was also mentioned with variations by:

1. Al-Khateeb Al-Baghdadi in his history book V. 5, P. 87.
2. Kharazmi in Maqtal Al-Hussain P. 63.
3. Muhammad Ibn Ahmad Al-Demashqiin Mizan Al-Etedal V. 1, P. 38.
4. Az Zarandi in Nazm Durar As Simtain.
5. Asqalani in Lisan Al-Mizan V. 5, P. 160.
6. Qanduzi in Yanabi' Al-Mawaddah.
7. Muhib-Ad-Din At-Tabari in Dhakhaer Al-Uqbi P. 48 These narrations are mentioned on the accounts of Aisha, Ibn Abbas, Saed Ibn Malik, and Umar lbn Al-Khattab.
8. Sheik Shua'b Al-Misri in Ar-Rawd Al-Faeq P. 214, Writes: "Some noble narrators mentioned that one day Lady Khadija (may Allah be pleased with her)asked the Master of creatures (the Prophet (S.A.W.)) to show her a fruit from the Dwell of Peace (Paradise).

Thus, Gabriel brought him who was chosen above all (S.A.W.) two apples from Paradise and said:
'O Muhammad, He who appointed a due proportion for all things says to you: "Eat one apple and give the other to Lady Khadija, then come unto her; for I will create from you (both) Fatima Zahra."'

The Chosen One (S.A.W.) did what The Guardian (Gabriel) told him to do, and.... (until he said). Thus, whenever the Chosen One (S.A.W.) longed for Paradise and its greatness, he would kiss Fatima and smell her beautiful fragrance and say:

'Fatima is a human Huri.'

There are successive narrations in this regard, but we satisfy ourselves with what has been mentioned. There remains a point here on which elaboration is rather important; it is noticeable that the narrations clearly state that Khadija bore Fatima immediately after the Prophet's Ascension to heaven, which took place in the second or third year after revelation. Nevertheless, there is a collection of narrations from the Holy Imams of Ahlul-Bayt (A.S.), which state that Fatima was born five years after the first revelation to the Prophet (S.A.W.). This indicates that she stayed in her mother's womb for more than two years, which is definitely incorrect. How can the contradictions between the narrations be explained?! There are several probabilities, which can be given as answers to this question; they are:

1. The Messenger of Allah (S.A.W.) ascended to heaven more than once, as was stated in the Book of Kafi. This, in my opinion, is the most accurate account of this affair.

2. Taking into account some narrations which state that Fatima (S.A.) was born in the second or third year after the first revelation (as will be mentioned together with the historians' opinions who claim that Ascension took place in the third year of revelation); this contradiction can be explained especially in light of the various sayings regarding the month during which Ascension occurred.

Among the unique merits of Fatima Zahra was that she spoke to her mother while she was still in her mother's womb. Shiite scholars are not alone in reporting this merit of Fatima; several Sunni scholars and narrators also support this fact. For instance, Abdurrahman Shafe'i narrated in his book Nuzhat Al-Majalis V. 2, P. 227, that Khadija (may Allah be pleased with her) said: "When I was pregnant with Fatima, which was an easy pregnancy, she would speak to me from inside my womb." Also, Dahlawi in Tajhiz Al-Jaish quoted the author of Madh Al-Khulafa Ar-Rashidin as saying:

"When Khadija was pregnant with Fatima, she (Fatima) used to speak to her from her womb, but Khadija kept this from the Prophet. One day, the Prophet entered the house and found Khadija speaking to someone while no one was in the room with her He (S.A.W.) inquired as to whom she was speaking; she replied:

'That which in my womb, surely it speaks to me.' Then the Prophet said:

'Rejoice Khadija, for this is the girl whom Allah has made to be the mother of eleven of my successors who will come after me and after their father.'

Shuab Ibn Saad AI-Misri mentioned the following in Ar Rawd Al-Faeq P. 214: "At the time when Khadija's pregnancy had become apparent, the infidels asked the Prophet (S.A.W.) to show them the splitting of the moon; upon hearing this Khadija declared: "O what a disappointment it would be! Had Muhammad lied while he is the best Messenger of my Lord?" It was then that Fatima called Khadija from her womb and said:

"O Mother, do not be grieved or sorrowful, for surely Allah is with my father." When Fatima was born, the skies became illuminated from the brightness of her face.

Hadrat Fatima Zahra's Birth

The clear disagreement on Fatima's birth date is surprising. Some scholars state that she was born five years after revelation; while others say that she was born two or three years before that; and still others claim that she was born five years before revelation.

It should be noted that the first statement was narrated from the Imams of Ahlul-Bayt (A.S.); a group of Sunni scholars also favor the same viewpoint. On the other hand, Sunni scholars and narrators alone speak of the second date. The following are narrations which have been cited concerning the date of Fatima Zahra's birth:

1. Kafi (Kulayni): "She was born five years after (the beginning of) Prophethood, and three years after Ascension to heaven. When the Prophet died, Fatima was eighteen years old... ."

2. Al-Manaqib (Ibn Shahr Ashub): "Fatima was born five years after (the beginning of) Prophethood and three years after Ascension, namely on the 20th of Jamadi Al-Thani. She lived eight years in Mecca with her father, then she immigrated... ." 3. Al-Bihar: Imam Baqir (A.S.) said: "Fatima Bint Muhammad was born five years after the (first) revelation to Allah's Messenger. She died when she was eighteen years and seventy-five days old."

4. Rawdhat Al-Waedhin: "Fatima was born five years after the (first) revelation to the Prophet.. ."

5. Iqbal Al-Aamal: Sheik Mufeed in his book Hadaiq Ar-Ryadh, said: "The 20th of Jamadi Al-Thani was the birthday of Fatima Zahra during the second year after (the first) revelation."

6. Misbab Al-Kaf'ami: "Although it has been said that she was born five years after (the first) revelation, (Fatima) was born on Friday the 20th of Jamadi Al-Thani, two years after revelation."

7. Misbahain: "Friday the 20th of Jamadi Al-Thani, two years after revelation, was the birthday of Fatima (S.A.), as was cited by some narrations. It has been mentioned in a narration that she was born five years after revelation. The Sunnis narrate that she was born five years before revelation."

8. Dala'el Al-Imamah, on the authority of Imam Sadiq (A.S.): "Fatima was born on the 20th of Jamadi Al-Thani, forty five years after the Prophet was born... ."

The above mentioned statements are a selection of narrations from the Imams of Ahlul-Bayt (A.S.) and the old Shiite scholars (may Allah bless their souls) declaring that Fatima Zahra's birth took place after revelation. Contrary to this, the Sunni scholars have stated:

1. Ma'refat As-Sahabah by Abu Nu'eym: "Fatima was the youngest of Allah's Messenger's daughters. She was born while Quraish was building Kaaba."
2. Maqatil At-Talibin by Abu Al-Faraj Al-Isfahani: "Fatima's birth took place before revelation, during the time that Quraish was building Kaaba."
3. lbn Al-Athir in Al-Muhktar Fi Manaqib Al-Akhiar.
4. Tabari in Dhakhaer Al-Uqbi.
5. Sayuti in Ath-Thughour Al-Basimah.

Perhaps more research would reveal that the Sunnis adopted this viewpoint in most of their books. After briefly examining the above mentioned narrations and in view of the fact that neither Ascension nor Revelation took place before the beginning of Prophethood, it becomes clear that Lady Fatima Zahra's birth was after revelation.

Therefore, the falsity of the traditions, which claim that she was born five years prior to the first revelation, becomes obvious. There are two motives, which can be cited for those who made such false claims: The first is to refute the prophetic traditions which reveal the story of heavenly food that bore Fatima. The second is to prove that Fatima Zahra was unattractive to the point that she became eighteen years old before anyone asked to marry her.

Nevertheless, Tabari in Dhakhaer Al-Uqbi, Asfuri Shafe'i in Nuzhat Al-Majalis and Qanduzi in Yanabea Al-Mawaddah narrated that Khadija (S.A.) said:

"...Then, when (Fatima's) delivery came near, I sent for the Quraishan midwives who refused to help me because of Muhammad (S.A.W.). During childbirth, four ladies whose beauty and brilliance were indescribable entered the house. One of them said: 'I am your Mother Eve.'

The second said: 'I am Um Kulthum, Musa's sister.

' The third said: 'I am Mariam, and we have come to help you.'"

Here is the same narration but in a different manner:

"When Khadija was about to deliver, she sent for the Quraishan women to help her give birth to her child. They refused and said: 'We will not help you; for you became Muhammad's wife.' In the meantime, four women entered the house; their beauty and brilliance can not be described. One of them said:

'I am your Mother Eve.'

The second said:

'I am Asyia Bint Muzahim.'
The third said: 'I am Kulthum, Musa's sister.'

The fourth said:

'I am Mariam Bint Imran, (Isa's mother). We have come to deliver your child.'" Fatima was then born. When Fatima fell on the ground, she was in a prostrating position, raising her finger. Furthermore, the detailed narration was mentioned by Al-Mufaddal Ibn Amr on the authority of Imam Sadiq (A.S.) in V.1 of Al-Bihar by Al-Majlisi.

Source: alhassanain.com

The Birthday of Hadrat Fatima Zahra(A.S.)

Lady Fatima Zahra (A) opened her eyes to the world to enjoy prophetic fatherly love and to suckle Khadija's milk, which was mixed with excellent morals and perfection.

Growing in the house of revelation, gave her the chance to achieve the highest degree of perfection and excellence. The Prophet (S) taught her divine knowledge and endowed her with special intelligence, so that she realized the true meaning of faith, piety, and the reality of Islam.

The virtuous upbringing of Fatima by Allah's Messenger as accompanied by her capability to perceive divine facts and her spiritual brilliance and preparedness to ascend to the highest levels of perfection.

Parallel to this, was Allah's will that Fatima Zahra should face many sorrows and live in anguish from the very beginning of her life. She opened her eyes to see her father being fought by his relatives and strangers and treated with hostility by the infidels and polytheists. For instance, Fatima might have entered the Sacred Mosque and seen her father reading Quran in the private chamber of Ismael (around Kaaba), while polytheists were harming him and waging a psychological war against him. One day, Fatima saw the infidels pour camel placenta on her father while he was prostrating to Allah; so she cleaned his back and while bitterly crying, cursed he unbelievers and supplicated to Allah to punish them. But the infidels were sarcastic, in the same respect as any lowly people and rubble would be.

Ibn Abbas reported that the Quraishians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Muhammad, they would all participate in killing him; upon hearing this, Fatima (A) went crying to her father and informed him of their conspiracy.

The crisis became more intense when the Messenger of Allah was forcefully confined to Abu Talib's trail (valley) along with his family and all the members of Abu Talib's family. They lived in an atmosphere overtaken by fear and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them; this treaty allowed no one to sell or buy anything from them, including food supplies.

Therefore, the cries of starving children reached the ears of all Meccan inhabitants. The people of Mecca were divided into two groups: One who was enjoying the misfortunes of the Bani Hashim and the other was deeply affected with their misery. This situation continued for more than three years. Fatima was one of those who suffered from this siege, which resulted in awakening the spirit of struggle, honesty and endurance in her; it was as if she was spending a period of training and exercise for the near future.

Nevertheless, the predicament was made easier when Fatima saw the courageous hero, Abu Talib, aided by Hamza keeping steadfast and helping her father in every way against the infidels' aggression. Abu Talib declared his adherence to Islam through uttering poetry. Once, the Quraishan heads objected to Abu Talib's support of the Prophet; they said to him: "We will give you a handsome, generous, and courageous Quraishan youth (Amarh Ibn Al?Walid) to become your son, if you give us your nephew ?Muhammad ? who disunites us and humiliates our idols, so that we may kill him!"

Abu Talib said: "This is an unfair offer! Do you mean to give me your son, so I can feed him for you and I give you my nephew to kill? (If this is your way of dealing) then each one of you should give me his son to kill if you want me to give you Muhammad to kill."

Abu Talib's honorable stands in protecting the Prophet were numerous. Had it not been for his faith and strong adherence to Islam, he would not have been steadfast in defending the Messenger and his divine faith. Contrary to Abu Talib, another uncle of the Prophet (S), Abu Lahab?fought fiercely and opposed the Prophet. His shameful conduct was recorded in various history books and in the Holy Quran.

LADY KHADIJA'S DEATH

Fatima's life was passing by with years full of sorrow and infliction. When she reached her seventh or eighth year, another tragedy clouded her life. The death of Fatima's mother, Lady Khadija, brought sadness and grief to her heart; for Khadija was an affectionate mother who had predicted the tough life her darling daughter would live.

During Khadija's last days, she was confined to bed. One day the Prophet of Allah (S) said to her:

"What you are encountering, is because of us Khadija; when you meet your peers send my Salam to them!" Khadija questioned: "Who are they; O Prophet of Allah?"

He answered: "Maryam Bint Imran, Kalthum (Musa's sister), and Assia?Pharaoh's wife." She then said: "May you live in harmony and have sons, O Prophet of Allah."

The Messenger of Allah used to say: "I was commanded to give Khadija the good news of a dwelling in Paradise made of brocade where there is neither clamoring nor strain.” [54]

Ibn Al?Athir said that the brocade mentioned in this tradition, is palace?like hallow pearls. Lady Khadija was once crying in the presence of Asma Bint Umais, who said to her:

"Why are you crying while you are the Mistress of all women, and the Prophet's wife, who will enter Paradise as he has said?" Khadija replied: "l am not crying (for fear of death), rather, I am crying because every woman needs a close friend on her wedding night to tell her secrets to and help her in certain issues; Fatima is still very young and I am afraid that she will be alone on her wedding night!"

Asma said: "O my mistress, I vow to you, by Allah, that if I am alive then, I will take your place..."

Lady Khadija died at the age of sixty?three (according to some historians). Her death brought deep sorrow to the Holy Prophet, especially since it was followed by the death of Abu Talib, the Prophet's uncle, who died several days (or months) after that. Hence, the year in which the deaths of Khadija and Abu Talib occurred, was called "the year of sorrow" by the Prophet (S) Khadija's death was a disaster for the Prophet; not only because she was his wife, but also because she was the first one to believe in his messengership. Khadija also supported her husband with abundant shares of her property for the sake of Islam. She held a unique character in Mecca and between all Arab women.

When Khadija was buried at Houjoun, the Messenger of Allah stepped down into her grave to bless it. Meanwhile, Fatima kept close to her father and asked him:

"Messenger of Allah, where is my Mother?"

The Prophet avoided Fatima's question, so she looked around for someone to ask where her Mother was! At that point, Gabriel descended and revealed the following to the Prophet "Your Lord commands you to inform Fatima that He sends His blessings upon her and says: Your Mother is in a house of brocade, its corners are made of gold, and its poles are of rubies. It is located between Assia's (Pharaoh's wife) and Maryam Bint Imran's houses."

Fatima then said: Surely Allah is As-Salam, and peace is from Him and to Him.”

Another mournful event that inflicted the Prophet was his uncle’s death Abu Talib had adopted Muhammed when he was eight years old upon the death of his grand father .Abu Talib was the Prophet ‘s guardian until he reached Fifty three years of age. Abu Talib‘s services and support for Islam and the Prophet never ceased throughout those years .Had it not been for abu Talib possibly Islam could not have passed the stage of its prime days of propagation.

These two tragic events had a great effect on the messenger’s life; the death of Abu Talib caused the Prophet to immigrate to Medina, for he had lost the strongest supporter and advocate of the religion from among his uncles.

FATIMA'S IMMIGRATION

Upon being inflicted with the deaths of Lady Khadija and Abu Talib, the Prophet decided to immigrate to Medina. He ordered Ali to lie down in his bed during the night that later came to be known as (the night of stay). During that night, about forty (40) or fourteen (14) polytheist men sieged the Prophet's house and were determined to attack and kill him. But the Prophet had escaped to a nearby cave, and Fatima stayed at home expecting the enemies assault at any given minute. She listened to their infidel and atheistic slogans against her father. Only Allah knows how scared and disturbed she was that long night, for she knew the infidels’ cruelty and mercilessness.

At dawn, the infidels attacked the house while leveling their swords as if they were ferocious beasts or savage dogs. They proceeded to the Prophet’s bed intending to kill him, but were surprised to find Ali (A) laying in it wearing the Prophet's clothes. They departed from the house feeling defeated and harboring resentment, fury, and fire against the Prophet and Ali Those hours were most aggravating, frightening, and anguish?filled for Fatima. Soon relief entered her life; Imam Ali (A) took her and his mother and Fatima Bint Zubair Ibn Abdul?Muttalib out towards Medina. When the infidels learned this, they intercepted them in an attempt to prevent their migration out of Mecca. Had it not been for the Mercy and Protection of Allah and the heroism and courage of Imam Ali (A), a catastrophe would have taken place. The infidels were driven back by Imam Ali, who continued the journey towards Medina.

Upon arriving in Medina, the Prophet met them and took Fatima to his home, which was originally Abu Ayoub Ansari's. Thus, Fatima became the guest of Abu Ayoub's mother.

Fatima lived with the Prophet in Medina after suffering typhoons of painful incidents, such as the death of her mother, her immigration and the continuous agitations against her. Fatima's miseries did not stop here; rather her immigration was the beginning of an era of uninterrupted sorrows.

One year after the Prophet's immigration to Medina, the infidels mobilized their men and headed towards the Muslim's stronghold, intending to destroy the new faith; but Gabriel informed the Prophet of their conspiracy, who in turn ordered the immigrants and Medinites to leave the city and meet the infidels in a place located on the way to Mecca called Badr. Although the infidels outnumbered the Muslims three to one, the Prophet and his followers defeated them and returned to Medina triumphant and victorious.

FATIMA AT UHUD

One year and one month after the battle of Badr, the battle of Uhud took place. In this battle, seventy of the Prophet's most prominent companions were martyred among them being Hamza, the Prophet's uncle and the most notable hero. In this battle, the Prophet was injured by two rocks on his forehead and mouth. As a result of his injury, the Prophet lost some teeth and blood clotted on his beard as if it was henna. At that moment, Satan shouted in such a manner that all Muslims heard him; he said: "Muhammad has been killed." This created disarray among the Muslims, and many men, save the true faithful, fled the battlefield. Confusion also overtook the Muslim families residing in Medina.

Safiah Bint Abdul Muttalib, the Prophet's aunt, accompanied Fatima Zahra to Uhud.

When Fatima heard of her father's injuries, she started crying and the Hashimite women rushed to help her. Fatima's arrival at the scene of the battle, coincided with the Prophet's inspection of his soldiers, to find out how many had been martyred and wounded. When he reached Hamza, he found him in an indescribable situation; the infidels had badly mutilated his body; they had cut off his fingers, hands, legs, nose, ears, and ruptured his abdomen to get his liver out. They had also cut off his sexual organ and left him in that horrible position.

The scene of Hamza's defaced body brought sadness and pain to the Prophet's heart. The infidel had not abandoned any ugly method of mutilation, which they did not commit against the strong and steadfast supporter of Allah's Apostle, (Peace be upon him and Ahlul-Bayt). While the Prophet was deeply saddened by this infliction, his Aunt and Fatima were rushing towards the scene. As Soon as he noticed them, he covered Hamza's body with one of his garments. Safia and Fatima arrived and began crying and condemning the infidels for their crimes. They noticed that the Prophet's forehead was badly cut and that blood had become clotted on his face and beard; thus, Fatima Zahra started cleaning his face and said:

"Allah's punishment will be severe on him who caused the Messenger's face to bleed.”

Ali poured water on the Prophet's face, but this did not stop the bleeding, so Fatima burnt some rope and put its ashes on the cut, which stopped the bleeding. Fatima spent these moments in sadness and great anxiety. She was a faithful and devoted daughter to her father.

When Ali (A) returned to Medina, he gave his sword to Fatima and said: "Take this sword Fatima; it surely proved itself to be most reliable today." The Prophet added:

"Take it Fatima, for surely your husband has fully performed his duty; Allah killed the heroes of the Arabs through his hands." Fatima's help to her father does not mean that she worked as a nurse on the battlefield, despite the claim of some writers who consider this story as proof that Fatima was a battlefield nurse!!

FATIMA'S PROBLEMS AT HOME

One of the problems, which disturbed Fatima, was that some of her father's wives were envious and jealous of her. Certain wives of the Prophet (S) developed psychological complications against Fatima, because of the special treatment the Prophet bestowed upon her and the great love and kindness that he favored her with.

Al?Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (A) said: "The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying:

`By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'

The Prophet (S) heard Aisha's shouting. When Fatima saw him, she began to cry; the Prophet (S) then said: `What makes you cry, O daughter of Muhammad?'

Fatima said: ‘Aisha degraded my mother, and this has caused me to cry.'

The Messenger of Allah (S) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al?Tahir (Abdullah) who was purified, A1?Qasim, Ruqayya, Um Kulthum, and Zainab; but Allah has created you with a sterile womb so you do not give birth to any children.”

Many other unappreciated utterances were made by Aisha against Fatima Zahra (A); which reflects the deep inborn deviation from which Aisha suffered, was not observed in any other of the Prophet's wives. This narration clearly states that Khadija's daughters were all the Prophet's direct daughters and not step?daughters. There are also many other proofs, which pertain to this fact; but we will deal with them in another book, for this is not the place for such a study.

Source: alhassanain.com

Source: almujtaba.com

Source: karbala-najaf.org

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