I do not know what effect the weeping of al-Sayyida Fatimah al-Zahra (‘a) had on the sick souls of the people such that they felt disturbed by it! Was the cry of a woman sitting in her home So, disturbing that it took away the comfort of those strange individuals? The chiefs of Madinah gathered together and came to Amir al-Mu’minin (‘a) saying, “O Aba al-Hasan, Fatimah cries in the night and during the day, So, none of us can take repose and sleep in our beds at night and we cannot work and earn our livelihoods in the day. We request you to ask her to either cry only at night or only during daytime.”

Imam Ali (‘a) came to Fatimah al-Zahra while she was weeping. When she saw him, she quietened down. He said to her, “O daughter of the Prophet of Allah, the chieftains of Madinah came to ask me to request you to cry for your father either only at night or only during the day.” She said, “O Aba al-Hasan, how short is my stay among them! How soon will I leave them behind! By Allah, I will neither remain silent at night nor during the day, until I join my father, the Holy Prophet (S).” “Then do whatever you see fit, O daughter of the Prophet,” he said.1

Indeed, the chiefs of Madinah did not understand the right of the Prophet of Allah (S) and his status, for if they had known this, they would have joined his only daughter in her grief and would have accompanied her in shedding tears for the most honourable being and the greatest person to have passed away from this world. How much better it would have been for them – if they did not wish to join her or help her – to remain silent and not prevent her from grieving. However, they might be excused for what they did because politics forced them to prevent the beloved daughter of the Prophet (S) from crying for the Master of Messengers.

It was befitting for al-Sayyida Fatimah to continue weeping because of that great calamity and tragedy, and not pay heed to the requests of the people who had their own agendas and goals, which were known to Allah. Thus, Amir al-Mu’minin built for her a [small] house outside Madinah, which became known as the House of Sorrows (bayt al-ahzan)2. In the mornings when she awoke, al-Hasan and al-Husayn would walk in front of her as she came out to go to al-Baqi’, weeping. She would continue weeping next to the graves and when night fell, Amir al-Mu’minin came to her and took her back home, holding her hand. So, let those who were disturbed by the crying of Fatimah rest in comfort, and let their consciences feel at ease, and let them sleep on their cosy beds at night in peace, without being bothered by the weeping of Fatimah!

We now turn to some of the poetry that was composed about this great injustice. One poet says:

منعوا البتول عن النياحة إذ

غدت تبكي أباها ليلها ونهارها

They prevented al-Batul from weeping,

when she cried for her father night and day

قالوا لها: قَرّي فقد آذيتنا

أنّى؟ وقد سلب المصاب قرارها

Saying to her: calm down, for you disturb us,

But how? When hardship has taken away her calm

Another says:

والقائلين لفاطمٍ: آذيتنا

من طول نَوحٍ دائمٍ وحنينِ

They said to Fatim: “You disturb us

by the lamentation and weeping, long and without end”

One of the great scholars, al-Sayyid Baqir al-Hindi, saw Imam al-Mahdi (‘a) in his dream, and the Imam recited the following couplet in reference to this injustice:

أتراني اتخذتُ لا وعلاها

بعد بيت الأحزان بيت سرور؟

Do you think that I can ever take after

the house of sorrows, joy in anything?

Fatimah Al-Zahra (‘A) On Her Deathbed

Alas, how sad I feel for her and for her youth, for the pain she suffered, for her broken and heavy heart, and for her shattered will. She became bedridden as sickness and emaciation had taken a toll on her. The beautiful and bright flower began to wither away. No remedy or cure worked, and she did not expect to recover. She was waiting for death; she was waiting to escape from this life. She sought to join her father, the Prophet. Her sun was about to set. The candle of the Prophet was about to be extinguished.

The world had become constricted for her. She looked at her illustrious husband sitting at home, having been stripped of all his assets, his rights having been usurped. She saw how her property had been confiscated and her wealth seized. She sought help but nobody came to her aid, and she asked for assistance but nobody was ready to assist her. They had prevented her from crying for her father, the Prophet of Allah (S) and the noblest of fathers.

It is narrated from Imam al-Baqir (‘a) that one of her supplications was: “O Ever- living, O Eternal One, by Your mercy I seek rescue, So, rescue me. O Allah, save me from the fire [of Hell] and make me enter Paradise, and let me join my father Muhammad.” When Amir al-Mu’minin would say to her, “May Allah cure you and restore your health,” she would say, “O Aba al-Hasan, how quick will be my rendezvous with the Prophet of Allah.”3

Imam Zayn al-’Abidin narrates that his father Imam al-Husayn (‘a) said: “When Fatimah Bint Rasul Allah (S) fell ill, she asked Ali (‘a) to keep her matter a secret and not to inform anyone about it, as she did not want anyone to know about her illness, and this is what he did. He would care for her himself and Asma’ Bint ‘Umays would also help him without telling anyone…”4

From this tradition, the extent of the displeasure of al-Sayyida Fatimah al-Zahra with the community, for the position they took in relation to the daughter of the Prophet (S), becomes clear. The resentment must have been deep, like a deep wound in the body which takes a long time to heal or does not heal at all. This is how a person who has been injured keeps away from society and opts for seclusion. After having socialized with them, he would no longer want to talk to them or even meet them. This state can only be understood by those who have faced injustice and lack of compassion from close relatives, friends or their community. They would detest even looking at them, let alone speaking to them or sitting with them. A person can reach a situation where he becomes weary of life and prefers death in order to gain peace and relief from living among such iniquitous hard-hearted individuals.

Al-Sayyida Fatimah sought the care of her illustrious husband, and I do not know how the Imam took care of her during her illness. Did he prepare the food that she was required to eat in her illness and did he take over and perform all the household chores himself? In any case, Asma’ Bint ‘Umays also had the honour of helping to care for al-Sayyida Fatimah. She may have been chosen for this task because of her closeness and deep affection for al-Sayyida Fatimah al-Zahra (‘a). So, much So, that she considered herself part of the Bani Hashim, especially since she was the wife of Ja’far Ibn Abi Talib. She was truly a kind lady, loyal and compassionate. She was cautious of the rights of others and had a lofty personality. Historical accounts show that aside from her astuteness and intelligence, she also had a good nature and a virtuous character. Al-Sayyida Fatimah also had the same love and affection for her.

When Ja’far Ibn Abi Talib was martyred in the Battle of Mu’tah and news of this reached the Prophet (S), he wept and So, did the companions. When the news reached the Prophet’s chambers, the Hashimi women began to weep. The Prophet went to Asma’ and called Ja’far’s children. He began stroking their heads and showing them affection. He carried them and placed them on his chest. When Asma’ saw this, she realized that something was wrong and asked: “O Messenger of Allah, have you received any news about Ja’far?” The Prophet began to cry and said to her, “Grieve for Ja’far, for he has been martyred.” So, she began weeping and wailing.

The Prophet then went to his daughter Fatimah’s house and said to her, “Prepare some food for the family of Ja’far as they are occupied in mourning.” So, al-Sayyida Fatimah took flour, baked plenty of bread, and placed some dates [on a tray] along with it before sending it to Ja’far’s family. It is noteworthy that the Prophet did not ask any of his wives or any other Hashimi woman to do this, probably because the Prophet wanted the great reward for this action to go to his daughter Fatimah. Or the Holy Prophet (S) chose her for this deed because of the good relation and numerous services that Asma’ Bint ‘Umays had rendered to the family of the Prophet in the past. We have seen that Asma’ was present with al-Sayyida Khadijah on her deathbed and had assisted in the preparations that were required for the wedding of al-Sayyida Fatimah. Furthermore, Asma’ was with al-Sayyida Fatimah when she gave birth to Imam al-Husayn and played the role of midwife with the help of some other women.

Despite the fact that she married Abu Bakr after her husband Ja’far was martyred, she continued having a close relationship with the Ahl al-Bayt and did not change in the least, even after the Holy Prophet passed away. On the other hand, the position of Abu Bakr towards the Ahl al-Bayt was well known. In spite of the ‘cold war’ between the Ahl al-Bayt and the government headed by Abu Bakr, Asma’ was not affected by love for her husband and she defied the government in a manner that defies belief. How did Abu Bakr allow her to go to the house of Ali (‘a) and serve al-Zahra and her children? Why did he not command her to cut off her ties with the Ahl al-Bayt at that particular moment?

In any case, al-Sayyida Fatimah al-Zahra used to take comfort in Asma’’s presence and would confide in her. She would share her pains and sorrows with her as if she was a sister and the most beloved of people who was closest to her heart. During the last days of her life, al-Sayyida Fatimah said to her: “What can I do when I have become emaciated and my skin has dried up on my bones?” And in al-Tahdhib, in a narration from Abu Abdillah [al-Sadiq] (‘a), she (Fatimah) said to Asma’: “I have become emaciated and all the flesh has gone from my body. Will you not make me something that will cover me?” Asma’ said, “When I was in Abyssinia, I saw the people making something [beautiful] – should I not make it for you? If you like, I can make it for you.” She said, “Yes.” So, Asma’ called for a bedstead and turned it upside down. Then she asked for some palm branches and fastened them to its supports and then draped it with a cloth saying, “This is what I saw them doing.” She (‘a) said, “Make me something like this and cover me with it, may Allah keep you hidden from the fire [of Hell].”

In the narration of al-Isti’ab, Fatimah (‘a) said: “How beautiful this is – [when covered by it] the body of a woman cannot be distinguished from that of a man.” It is also narrated that when she (‘a) saw what Asma’ had made, she smiled; and she was never seen smiling after the death of her father except at that moment.

The Reasons For Her Failing Health

The news of al-Sayyida Fatimah’s illness spread in Madinah, and people heard about her failing health. Al-Sayyida Fatimah al-Zahra was not suffering from any chronic ailment; rather, it was the painful tragedy and grief that had caused her to be overcome by weakness and emaciation. Her incessant weeping for her father and for what had befallen her aided in the dissipation of freshness and vigour from her face. The injustice, hard-heartedness and disrespect that she had witnessed from some of the Muslims, along with the turn of events and the changes in the political and social climates, had a profound effect on her.

The tragedy that befell her between the wall and door of her house had led to her miscarriage. Lashes had scarred her pure body and left deep marks. The violent assault had hurt her body, mind and soul. All these events played a part in her failing health and her inability to carry out her regular chores in the home.

The Two Shaykhs Visit Al-Sayyida Al-Zahra (‘A)

The news spread about al-Sayyida Fatimah’s resentment and indignation towards the government and all those who advocated for the government, thereby abandoning the principles and values [of Islam] and feigning forgetfulness of all the verses of the Qur’an that were revealed about the Prophet’s family. They were the ones who turned away from every statement they had heard from the lips of the Prophet about the rights of al-Sayyida Fatimah al-Zahra and her husband and sons.

The people began to realize the mistake they had made by assisting the government in power, which was not recognized as legitimate by the family of the Prophet of Allah (S). This was the government that had taken a negative stance towards the daughter of the Prophet. In the end, the people in power became aware of the [growing] resentment of the masses that resulted from their evil actions. They therefore sought to cover up what they had done by offering to make amends for what had transpired. They decided to visit al-Sayyida Fatimah in order to appease her and bring an end to the whole matter, letting bygones be bygones. This is what they thought and planned.

We have witnessed in our day and age, many criminals who tyrannize innocent people and humiliate them using different methods of oppression and torture, then they come to the victims and privately apologize for what they did, thinking that by offering an apology they can wash away their misdeeds. But al-Sayyida al-Zahra knew about these ruses; she knew all about these matters.

Let us now see what exactly took place, as recounted by Ibn Qutaybah and ‘Umar Kahhalah:

‘Umar said to Abu Bakr, “Come with me to Fatimah, for Indeed, we have angered her,” So, they both went together. They sought permission from Fatimah [to enter] but she did not give them permission. They came to Ali and spoke to him, So, he brought them inside the house to see her. When they sat next to her, she turned her face away from them and towards the wall.

They greeted her and she, peace be upon her, did not reply to their greeting. Abu Bakr spoke first and said, “O beloved daughter of the Prophet of Allah! By Allah, the family of the Prophet is more beloved to me than my own family, and you are more beloved to me than my own daughter ‘A’ishah! I wished I had died when your father passed away and not remained in this world after him. Do you think that after [knowing] you and your great status and honourable position, I would deprive you of your right and your inheritance from the Prophet of Allah? Verily I heard your father, the Prophet of Allah (S) saying, ‘We do not bequeath anything. All that we leave behind is charity.’”

She said, “Do you think that if I narrate a tradition of the Prophet of Allah (S) to you, you will acknowledge it and act upon it?” They both replied, “Yes.” She said, “I ask you by Allah, did you both not hear the Prophet of Allah (S) say: ‘The happiness of Fatimah is my happiness and the anger of Fatimah is my anger; So, whoever loves Fatimah loves me and whoever pleases Fatimah pleases me, and whoever angers Fatimah angers me?’” “Yes,” they both said, “we have heard this from the Holy Prophet (S).” She said, “I make Allah and His angels my witness that the two of you have angered me and have not pleased me, and when I meet the Prophet (S), I will complain to him about the two of you.”

Abu Bakr said, “I seek refuge with Allah, the Almighty, from His anger and from your anger, O Fatimah.” Then, when she said, “By Allah, I will surely supplicate against you in every prayer that I offer,” he began to lament and cried So, much that it seemed he would collapse, and his soul would depart from his body. He left the house crying, So, people gathered around him [to see what had happened] So, he said [to them], “Every man sleeps close to his spouse, taking joy in her presence, while you have left me alone in my state. I do not need your allegiance – take back your pledges from me!”5

Another Version Of Their Visit

In ‘Ilal al-Shara’i’ [it is narrated]: When Fatimah (‘a) fell ill in her final days, Abu Bakr and ‘Umar came to visit her. They sought permission to see her but she refused to grant them permission. When Abu Bakr saw this, he made a vow to Allah that he would not go under the shade of any roof until he met with Fatimah and appeased her. So, he slept outside in the cold, with no roof over his head. ‘Umar came to Ali (‘a) and said, “We went to her (Fatimah) many times, seeking permission to see her and seek her forgiveness, but she refused to grant us permission. If you can persuade her to give us permission to meet her then please do so.” He replied, “Alright,” and then went to Fatimah (‘a) and said, “O daughter of the Prophet of Allah, you have seen what these two men have done.

They have come numerous times and you have refused to meet them. Now they have asked me to request on their behalf that you grant them an audience.” She said, “By Allah, I will never meet them and I will never speak to them until I meet my father and complain to him about what they have done to me.” Ali (‘a) said, “I promised them that I would convince you to meet them.” She said, “If you have promised them, then this is your house and wives have to obey their husbands. I will not go against your wishes. Allow them to come if you wish.”

Ali (‘a) let them in. When their eyes fell on Fatimah, they greeted her but she did not reply and instead turned her face away from them. So, they went to the other side and faced her, but she turned away again. This happened a couple of times. She said, “O Ali, cover me with the cloth,” and she told the women who were near her, “turn away my face!” However, each time they turned her face, the two [who had come to visit her] went to the other side So, that they were again in front of her. Abu Bakr said, “O Daughter of the Prophet of Allah, we have only come to seek your forgiveness and assuage your anger. Please forgive us and pardon us for what we have done to you.”

She said, “I will not speak a single word to you until I meet my father and complain about what you have done and the crimes you have committed against me.” Then she turned to Ali and said, “I will not speak to them until I have asked them about something that they heard from the Prophet of Allah. If they acknowledge it, I will express my opinion.” They said, “By Allah, that is her right and we shall not speak anything but the truth.” She said, “I ask you, by Allah, do you remember that the Prophet of Allah called you both outside in the darkness of night to tell you something about Ali?” They said, “Yes, by Allah.” She continued, “I ask you, by Allah, have you heard the Prophet say, ‘Fatimah is part of me and I am from her; whoever hurts her has hurt me and whoever hurts me has hurt Allah; and whoever hurts her after my death is like one who has hurt her during my lifetime, and whoever hurts her during my lifetime is like the one who hurts her after my death’?” They said, “Yes, by Allah.” She said, “All praise be to Allah!” Then she said, “O Allah, I make you my witness, So, bear witness O you who are present here, that these two have hurt me in my life and even as I approach death. By Allah, I will not speak to the two of you until I meet my Lord and complain to Him about you and what you have done to me and against me.”

Abu Bakr started wailing and crying, “How I wish my mother had not given birth to me!” ‘Umar said, “It is surprising that people made you their leader while you are a senile old man! You are upset by the anger of a woman and pleased by her happiness? And what of the one who angers a woman?” Then they stood up and left. In the book Bayt al-Ahzan [it is narrated]: When they left, Fatimah said to Amir al-Mu’minin (‘a), “Have I done what you wished?” He said, “Yes.” “Will you now do what I ask of you?” “Yes,” he said. “Then I implore you, by Allah, not to allow them to pray at my funeral or stand over my grave.”6

I say: There was no need for this bitter weeping which “almost led to his soul departing from his body” – as mentioned in the narration of Ibn Qutaybah – and Abu Bakr did not have to lament and wail. All he had to do to placate al-Sayyida Fatimah was to return what was rightfully hers, give back her lands and apologize for his actions. However, the man wished to remain stubborn in his stance and was not ready to back down yet he wanted Fatimah al-Zahra to be pleased with him! I do not think any person or any law would accept this, and I doubt that any religion, faith, conscience or logic would advocate this, except the logic of aggression and pressure, and the logic of force and authority. However, al-Sayyida Fatimah was stronger in spirit and did not give in to this logic or fall for this ploy.

A question may come to mind here, and that is: what made Abu Bakr soften his position and humble himself in this manner? And what made al-Zahra remain firm in her position? Al-Jahiz has answered this question and his answer is sufficient for us. He says in his Rasa’il:

… If they say: How can you claim that he oppressed her while every time her anger increased, his attitude became mellower and he exhibited more empathy? When she said to him, “By Allah, I will never speak to you again,” he replied, “By Allah, I will never abandon you.” Then she would say, “By Allah, I will pray to Allah against you,” and he would reply, “By Allah, I will pray to Allah for you.” In addition to this, he tolerated her harsh words against him in his court, in the presence of the Quraysh and the Companions, despite the requirement of respect and reverence, and where she ought to have shown deference. Yet despite this, he was regretful and apologized while speaking very highly of her and acknowledging her greatness. He showed her respect and sympathy saying, “Nobody’s poverty is more distressing to me than yours and nobody’s affluence brings me greater joy than yours, but I have heard the Prophet of Allah say: ‘We, the company of Prophets, do not leave behind inheritance and all that remains from us is charity.’”

We would respond to them: This is not evidence for exoneration from oppression or innocence from tyranny. We have seen how many oppressors use guile and ruse when they carry out their plots against their enemies. They use words to mislead people into believing that they are the ones being victimized in order to gain sympathy for themselves and turn the people against those who are truly being oppressed…7

Umm Salamah Visits Al-Sayyida Fatimah Al-Zahra

Al-Sayyida Umm Salamah is considered one of the best wives of the Prophet of Allah (S), during his lifetime and after he passed away. She never hurt the Prophet with her words or deeds, and never conspired against him with her co- wives, as some of the others had done, like in the case of the maghafir for example, until the verse:

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ

“O Prophet, why do you prohibit [yourself] what Allah has made lawful for you, seeking to please your wives?” (66:1).

was revealed. Rather, she was a good companion and spouse to him during his lifetime. After he (S) passed away, she held an honourable position and was respected by the family of the Prophet, and she never turned away from them during the various tumultuous events that befell this pure progeny. She always stood firm in their defence and assisted them while sharing in their pains and sorrows.

When al-Sayyida Fatimah (‘a) fell ill, Umm Salamah came to visit her and said, “How do you feel after resting the night, O daughter of the Messenger of Allah?” She (‘a) replied, “I awoke between grief and tribulation: the loss of the Prophet and the oppression of his successor. By Allah, the veil has been removed from the one whose leadership is based on other than what Allah had decreed in the revelation and what the Prophet had expressed in its interpretation; but it is the hatred for Badr and the vengeance for Uhud upon which the hearts of the hypocrites are set…”8

It is worth noting that al-Sayyida Umm Salamah was the only one, from among the wives of the Prophet, who came to visit Fatimah al-Zahra (‘a) and ask about her health. So, where were the other wives? Why did they not share in the pain of the only daughter of the Prophet of Allah? In addition, we shall see that al-Sayyida Fatimah had asked Amir al-Mu’minin (‘a) to inform Umm Salamah about her demise when she passed away.

A’ishah Bint Talhah Visits Al-Sayyida Fatimah Al-Zahra (‘A)

A’ishah Bint Talhah came to visit her and said, “May my father and mother be sacrificed for you – what is making you cry thus?” She (‘a) replied, “Do you ask me about the tragedy which has prevented birds from flying and men from walking? That matter which has been raised to the heavens and that calamity which has become well-known on earth? Indeed, the two of them acknowledged Aba al-Hasan in the past, yet they concealed their enmity for him as long as they could and did not manifest it.

However, when the light of religion dimmed by the passing away of the trusted Prophet, they revealed what was in their hearts and manifested their bitter feelings. They usurped Fadak, and woe be to the one who took possession of Fadak. It was Indeed, a gift from the Almighty Lord to His trusted Messenger, and he (S) had given it to me for the sustenance of his progeny from my offspring; and this is Indeed, in the knowledge of Allah and witnessed by His trusted Messenger. So, if they have taken away from me the source of sustenance and deprived me of it, I will hold them accountable for it on the Day of Judgment and they will surely find that they have consumed molten liquid in the burning inferno of hell.”9

Al-’Abbas Tries To Visit Al-Sayyida Fatimah

When the illness of the Mistress of all Women of the World became worse, al-‘Abbas Ibn ‘Abd al-Muttalib came to visit her, but he was informed that she was in a bad state and nobody was allowed to see her. Thus, he left and went back home before sending a message to Ali (‘a) wherein he said: “O nephew! Your uncle sends you greetings and says: I have been overwhelmed by sadness at the condition of Fatimah, the beloved daughter of the Prophet of Allah (S) and the coolness of his eyes and mine, which has broken my spirit. Indeed, I fear that she may be the first amongst us to meet the Prophet of Allah (S), who revered her, loved her and brought her closer to his Lord. Therefore, if there is no recourse in her affair, then – may I be ransomed for you – gather the Muhajirun and Ansar So, that they may pay their last respects and pray over her, thereby gaining reward, and in this is the beauty of our faith.”

Ali (‘a) responded by sending a message through ‘Ammar, saying: “Give my greetings to my uncle and tell him, ‘I do not doubt your sincerity and empathy, and I understand your advice, but while your opinion holds merit, Fatimah Bint Rasul Allah (S) is still oppressed and deprived of her rights and dispossessed of her inheritance. The wishes of the Prophet (S) regarding her were not carried out and her right, and the right of Allah, were overlooked – and indeed, Allah is sufficient as a Judge and an Avenger for the oppressed. I ask you, O uncle, to allow me to forego that which you have advised, for she has asked me to keep her affair a secret.’”

When the messenger read out the words of Ali to al-’Abbas, he said: “May Allah forgive my nephew, for Indeed, he is worthy of being forgiven. The opinion of my nephew cannot be impugned. Indeed, no child greater than Ali was born to ‘Abd al-Muttalib, except the Prophet (S). Ali was always ahead in every virtue and possesses every merit. He was the most valiant of them and the strongest against the enemies in defence of the true believers, and he was the first to believe in Allah and His Prophet.”10

Fatimah Al-Zahra On The Threshold Of The Afterlife

On the last day of her life, al-Sayyida Fatimah al-Zahra was lying on her plain bed, the sickness having taken its worst toll on her and leaving nothing of her but skin and bones. She fell asleep for some time on that day and saw her father, the Prophet of Allah (S), in a dream. That may have been the first and last time that al-Zahra saw her father in a dream. She saw him in a pearly white palace, and when he saw her, he (S) said, “Come to me my child! I am Indeed, yearning for your company!” She replied, “By Allah, I have a greater yearning to meet you, O father!” He said, “By tonight you will be by my side!”11

She woke up and prepared for her journey to the afterlife, for she had heard from her father, the most truthful one, that “Whoever sees me has truly seen me,” and she heard about her departure from this world from him, So, there was no room for doubt about the truth of this news. She opened her eyes, and gathered her strength. She stood up and made the necessary arrangements, using the final moments of her life in this world.

Only Allah knows what must have been going through her mind and heart in these moments, for she was happy with the death that was soon coming to her, as it would give her relief from the sorrows and grief of this world. She would soon join her father, the great Prophet (S),

فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ

“In the lofty stations in the abode of truth with the Omnipotent King”. (54:55).

Then, the glad tidings that were given to her by the Holy Prophet (S) would be realized, for Indeed, he had told her: “You will be the first of my progeny to join me.”

On the other hand, her heart must have been sad to leave her great husband and noble spouse all alone in this harsh world, without any supporter or confidant, other than Allah, the Most High. Al-Zahra had been the best helper and supporter of her husband throughout all the events that had transpired, So, who would take her place when she left this world? Another thing that caused her pain in those moments and brought more anguish to her heart was the fact that she would be leaving behind her small children, who were like nestlings that had not yet developed their wings.

We had previously mentioned that one of her names was al-Haniyah, because she had the greatest empathy and compassion for her children, and had greater love for them than any mother would have for her child. She [knew that she] would be leaving behind pieces of her heart who would become targets of the arrows of this treacherous period that spared neither the young nor old, neither the indigent nor the noble. She had heard from her father (S) numerous times that the family of the Prophet would be oppressed and suffer different hardships, tribulations and calamities, and she had witnessed some of this firsthand after the death of her father, the Holy Prophet (S). Only Allah knows how heavily these misgivings and apprehensions were weighing down on her broken heart.

In any case, grief was of little benefit at this point and it was necessary to accept the bitter future and surrender to the will of Allah, and to use the remaining few moments that were flying by like clouds in the sky. Al-Zahra began walking slowly, leaning on the wall, towards the place where water was kept. She began washing her children’s clothes with her frail hands. Then she called her children and began washing their heads with water and [dry] clay – for they did not have anything to wash with other than clay.

Let us pause for a moment and weep over this great lady whose death had drawn close, yet she was washing the heads and bodies of her little children, as if she was bidding them farewell. All the while, she wept silently and tears flowed from the corners of her eyes onto her pale face, over her withering skin. Imam Ali (‘a) came into the house only to find his beloved wife out of bed, performing household chores. The Imam’s heart was overwhelmed with compassion when he saw her performing the normal chores that she did when she was well. It was not surprising then, that he would ask her why she was doing all that work when she was not well. She replied to him directly, “Because this is the last day of my life. I have washed my children’s heads and their clothes because they will soon become orphaned without a mother!” The Imam asked her how she came to learn of this and she informed him about her dream, and in this way, she announced her impending demise to her husband as a matter of certainty.

The Will And Testament Of Fatimah Al-Zahra

Thus, al-Sayyida Fatimah al-Zahra got the opportunity, during her last moments in this world, to reveal to her husband that which was concealed in her heart all this time and to state her final wishes that were to be carried out no matter what the cost and without any compromise, because of the importance of the objective. It is as if we see her having returned to her bed after completing her household chores, when she said, “O cousin, Indeed, I have been given notice of my death and will soon meet my father, So, I want to state my final wishes to you and let you know what is in my heart.” Ali (‘a) said to her, “Tell me what you wish, O daughter of the Prophet of Allah,” and he sat by her side after asking everyone else to leave.

She said, “O cousin, you have never lied to me or betrayed me, and I have never opposed you in anything since we got married.” Ali (‘a) said, “I seek refuge with Allah! You are, by Allah, more knowledgeable, righteous, pious, virtuous, noble and fearful of Allah than that. You have never gone against my wishes, and your separation and loss is very difficult for me. Only that there is no escape from it. By Allah, you have renewed the tribulation of the loss of the Holy Prophet, and your loss weighs heavily on my heart – Indeed, we belong to Allah and to Him shall we return. What a painful, difficult and distressing ordeal! It is a tribulation from which there is no relief and a calamity from which there is no respite!” Then they both cried for a while.

The Imam took her head, placed it on his chest and said, “Tell me of your final wishes, whatever they may be, for you will find me loyal and I will do whatever you ask of me. I will give preference to your wishes over my own.” She said, “May Allah reward you with the finest reward. O cousin! My wishes are as follows: firstly, that after my death you marry my sister’s daughter Umamah, for Indeed, she will be kind to my children, and verily men cannot live without women.” Then she said, “I [also] do not want anyone amongst those who oppressed me to witness my funeral, for they are my enemies and the enemies of the Prophet of Allah. So, do not allow any of them, or their followers, to pray upon me; and bury me in the darkness of night, when the eyes are shut, and people are asleep.”12

Another Account Of Her Final Will

She said: “O cousin, when I pass away, wash my body without uncovering it, for Indeed, I am pure and purified; and perform the hunut on me with what remains from the hunut used on my father, the Prophet of Allah (S). Then pray upon me, and let only those few individuals who are close to our family pray with you. Bury me at night, not during the day and in secret, not openly. Keep the location of my grave hidden, and let none of those who oppressed me witness my funeral. O cousin, I know you will not be able to remain alone after me, So, if you remarry, keep a day and night for your wife and a day and night for my children. O Aba al-Hasan! Do not scold them, for they [will] have become heartbroken orphans; yesterday they lost their grandfather and today they will have lost their mother. Woe be to the community that kills them and has animosity towards them.”

Then she recited:

ابكني إن بكيت يا خير هادي

واسبل الدمع فهو يوم الفراقِ

Cry, if you must cry, O great guide,

and let tears flow for it is the day of separation

يا قرين البتول أوصيك با

لنسل فقد أصبح حليف اشتياقِ

O companion of al-Batul, I ask you

to care for my children, for yearning is now their ally

ابكني وابك لليتامى، ولا

تنس قتيل العدى بطَفّ العراقِ

Cry for me and cry for my orphans,

and forget not the one who shall be massacred on the plains of Taff in Iraq

Imam al-Baqir (‘a) said that when Fatimah (‘a) wanted to express her last wishes, she said to Amir al-Mu’minin: “O Aba al-Hasan, the Holy Prophet had promised me and informed me that I would be the first from his family to join him, and that which is decreed will happen, So, be patient with the command of Allah and accept His will.”13

It has been narrated from Imam al-Sadiq (‘a) that when al-Sayyida Fatimah was on her deathbed, she began to cry. Amir al-Mu’minin (‘a) said to her, “What is making you cry, my lady?” She said, “I am crying about what you will undergo after my death.” He said, “Do not cry, for Indeed, I consider that to be something small in the way of Allah.”14

In another narration, it is reported that she said to Amir al-Mu’minin (‘a), “I have something to ask of you, O Aba al-Hasan.” He said, “Anything, O daughter of the Prophet of Allah.” She said, “I implore you, by Allah, and by Muhammad the Messenger of Allah, not to allow Abu Bakr and ‘Umar to pray over me.”15

And in yet another narration from Ali (‘a), it is reported that he said, “Fatimah (‘a) expressed her last wishes to me and said: ‘If the two of them pray over me I will complain to my father against you the way I complain to him against them.’”16

These were some of the narrations about the final wishes of al-Sayyida Fatimah al-Zahra, which she expressed due to the pain that she had to endure from that community and the hardship she had to go through at the hands of those hard-hearted oppressors. She chose to record her name among the foremost of those who were oppressed and deprived of their rights, So, that her name would become a symbol against oppression and persecution. Al-Sayyida al-Zahra wanted her funeral to be a demonstration of her anger against the government and all those who helped and aided it or even accepted its legitimacy. It was a proclamation of her displeasure with all those who had taken a negative stance against her.

She asked that her body be buried at night, that all the funeral rites, including washing, shrouding, prayer, and burial, be done in secret, and that nobody should participate in her funeral except those who had neither sullied their consciences with deviance nor blackened their souls with sin. These were the [few] individuals whose stance regarding al-Sayyida Fatimah was positive, throughout her revolt.

Hunut Of Paradise

Al-Sayyida Fatimah had some other wishes, which she also conveyed to her husband. She wanted him to prepare her grave, recite the Qur’an next to her tomb etc., which were not as important as the previously mentioned requests. Then, al-Sayyida Fatimah asked Asma’ Bint ‘Umays for the hunut that Jibra’il had brought from Paradise saying, “O Asma’, bring me the remaining hunut that was brought for my father, from such and such place, and keep it near me.”17

Hunut is lotus jujube and camphor, and it has been narrated from Ali (‘a) that it was in the final will [of the Prophet] that he should be covered with hunut. “…So the Prophet of Allah (S) called me a few moments before his death and said, ‘O Ali and O Fatimah, this is my hunut from Paradise, which was brought by Jibra’il, and he conveyed his greeting to you both and told me to divide it and keep some aside for myself and for the both of you.’” Fatimah (‘a) said, “O Father, a third of it is for you, and let the remainder be kept under the care of Ali Ibn Abi Talib.” The Prophet (S) began to weep and held her close to his chest saying, “You are successful, righteous, guided and inspired.” Then he said, “O Ali, decide about the remainder.” “Half of it is hers and the remainder is for whomever you see fit, O Prophet of Allah,” he said. “It is for you,” said the Prophet (S).18

Then al-Sayyida Fatimah called Salma, the wife of Abi Rafi’, and said to her, “Prepare some water for me.” And in another version, she said, “Pour me some bathwater.” Then she asked for her new clothes and bathed in the best way possible before putting them on. She then asked for her bed to be placed in the centre of the house.19

I do not understand the purpose of her bathing and putting on new clothes while al-Sayyida Fatimah was in the last moments of her life, So, close to death. Possibly, and Allah knows best, she (‘a) wanted to wash away the marks of injuries from her limbs and ribs – the injuries she sustained when pushed behind the door of her house, as we have mentioned earlier. Thus she removed the clothes that were stained in blood and pus, perhaps in order to hide them from those who were close to her and who would be present when her body was washed.

Some have opined that she bathed herself in lieu of the washing after death, and asked that her body not be washed after she died. It is amazing how some narrators could make up such a fable, when it is well known that washing the dead body becomes obligatory after death, not prior to it. Yes, an exception is made for the one who has been convicted of murder – that he should wash himself before being executed – but the former case has nothing to do with the latter. Jurists have ruled that it is permissible for a husband to wash the body of his wife after her death, using as evidence the fact that Amir al-Mu’minin washed the body of al-Sayyida Fatimah (‘a) after her death, as this had become something as clear as day. So, what use is there in mentioning such an unusual opinion which nobody can take seriously?

Fatimah Al-Zahra (‘A) Leaves This World

Al-Sayyida Fatimah (‘a) moved to her bed that had been laid out in the centre of the house, and lied down facing the Qiblah, placing her hand under her cheek, after having prepared food for her children. It is said that she sent her two daughters, Zaynab and Umm Kulthum, to the house of one of the Hashimi women, So, that they would not witness the death of their mother. She did this out of compassion and love, and in order to protect them from the shock of witnessing such a calamity.

It may be deduced from some narrations that Imam Ali, al-Hasan and al-Husayn (‘a) were outside the house at this time, and their leaving the house might have been for some important reason or due to unavoidable circumstances. In any case, they were not present in those final moments of the life of al-Sayyida Fatimah, and it was only Asma’ who was present and by her side. Some narrations state that her servant Fidhdhah was also present.

When the time of her death came, as her soul left her body and the veils were removed, al-Sayyida Fatimah narrowed her eyes and gazed intently, then she said: “Greetings to Jibra’il. Greetings to the Prophet of Allah. O Allah, I am with Your Prophet. O Allah, I am in Your Abode, the Abode of Peace.” Then she said, “Do you see what I see?” She was asked, “What do you see?” She said, “A convoy from the heavens, and with them is Jibra’il and the Prophet of Allah. He is saying, ‘Come to me my child, for that which awaits you is better for you.’” Then she opened her eyes and said, “And upon you be peace, O taker of souls – be quick with me and do not hurt me.” Then she said, “I proceed towards Thee O Lord, and not towards the Fire.” Then she closed her eyes, extended her hands and feet, and left this world.

Asma’ ripped her collar [out of grief] and fell on her, kissing her and saying, “O Fatimah, when you meet your father the Prophet of Allah, convey to him greetings from Asma’ Bint ‘Umays.” Al-Hasan and al-Husayn came into the house only to find the lifeless body of their mother. They said, “O Asma’, what causes our mother to sleep at this hour?” She said, “O sons of the Prophet, your mother is not sleeping, she has left this world!” Al-Husayn said, “O brother, accept my condolences on the passing away of our mother!” Al-Hasan threw himself on her and kissed her feet saying, “O mother! Speak to me before my soul leaves my body [out of grief]!” Al-Husayn also fell at her feet and kissing them, he said, “O mother! I am your son, al-Husayn! Speak to me before my heart bursts and I die!” Asma’ said to them, “O sons of the Prophet, go and inform your father about the passing away of your mother.” So, they left crying, “Ya Muhammadah! Ya Ahmadah! Today the pain of your death has been renewed by the death of our mother!” When they came near the masjid, they raised their voices and wept.

A group of companions rushed towards them and asked why they were crying. They said, “Our mother Fatimah has passed away!” Imam Ali (‘a) fell on the ground and said: “Who will console me now, O daughter of Muhammad? You used to console me, So, who will do this after you have gone?!” The narrator said: “Then Ali (‘a) took Hasanayn back home only to find Asma’ seated next to Fatimah, (‘a) crying and saying, ‘O the orphans of Muhammad!’ When his eyes fell on the dead body of the Mistress of all Women, he reached out, threw down his turban from his head and his cloak from his shoulders, and cried loudly.

Then he (‘a) uncovered her face, only to find a parchment on which was written: ‘… O Ali, I am Fatimah Bint Muhammad; Allah married me to you So, that I may be yours in this world and the next. You are more deserving of me than others. Perform my hunut, wash me and shroud me by night, pray over me and bury me by night, and do not inform anyone. I leave you in the care of Allah until the Day of Resurrection, and convey my salams to my children.’”20

• 1. Bihar al-Anwar, vol. 43, p. 177.
• 2. Ali Ibn Abdillah al-Samhudi (d. 911 A.H.), Wafa’ al-Wafa’ bi Akhbar Dar al-Mustafa, vol. 3, p. 94 (uoting from al-Ghazali who says that it is recommended to offer prayers in the Masjid of Fatimah (‘a) in al-Baqi’ and some have said that it was famously known as the ‘house of sorrows’ because Fatimah (‘a) would weep for her father in it.).
• 3. Bihar al-Anwar, vol. 43, p. 217.
• 4. Bihar al-Anwar, vol. 43, p. 211.
• 5. al-Imamah wa al-Siyasah, vol. 1, p. 17.
• 6. Bayt al-Ahzan, p. 187.
• 7. ‘Amr Ibn Bahr al-Jahiz (d. 255 A.H.), Rasa’il al-Jahiz (al-Siyasiyyah), p. 468.
• 8. Manaqib Al Abi Talib, vol. 2, p. 205.
• 9. Amali al-Tusi, vol. 1, p. 207.
• 10. Bihar al-Anwar, vol. 43, p. 210.
• 11. Bihar al-Anwar, vol. 43, p. 179.
• 12. Bihar al-Anwar, vol. 43, p. 191-192.
• 13. Bayt al-Ahzan, pp. 183-184.
• 14. Bihar al-Anwar, vol. 43, p. 125.
• 15. Bayt al-Ahzan, p. 183.
• 16. Al-Hasan Ibn Ali ‘Imad al-Din al-Tabari (d. after 698 A.H.), Kamil al-Baha’i, p. 398.
• 17. Bihar al-Anwar, vol. 43, p. 186.
• 18. Mustadrak al-Wasa’il, vol. 2, p. 209.
• 19. Bihar al-Anwar, vol. 43, p. 184.
• 20. Bayt al-Ahzan, pp. 195-196.