The best words and the most truthful statements to begin this topic with are the words of Allah, the Most High. For whom is more truthful in speech than Allah? And whose words are truer than Allah’s? The Almighty says:

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

“Then give to the near of kin his due, and to the needy and the wayfarer. This is best for those who desire Allah’s pleasure, and these it is who are successful” (30:38).

In this verse, Allah is addressing his beloved Messenger Muhammad (S), and commanding him to give the near of kin his right. So, who is the near of kin, and what is his right? We have mentioned, when discussing the Verse of Qurba or the Verse of Mawaddah, that the ‘near of kin’ refers to the close relatives of the Prophet namely, Ali, Fatimah, al-Hasan and al-Husayn (‘a); So, the meaning of this verse is: ‘give your close relatives their due rights.’

Abu Sa’id al-Khudri and others have related that when this verse was revealed to the Prophet (S), he gifted Fadak to Fatimah, handing it over to her. This has been narrated by Imam al-Baqir and Imam al-Sadiq (‘a) and is well known among all the Shi’ah scholars. A considerable number of Sunni scholars have also narrated this using various chains.

For example, it has been mentioned in Kanz al-’Ummal and in the explicatory margins of the Musnad of Ahmad Ibn Hanbal, under the topic of Silat al-Rahim, from the book al-Akhlaq, from Abu Sa’id al-Khudri who said: “When the verse: ‘Then give to the near of kin his due…’ was revealed, the Prophet (S) told Fatimah, ‘Fadak is yours.’” He (the author) added: al-Hakim has [also] narrated this in his Tarikh.

In al-Suyyuti’s al-Durr al-Manthur [we read]: al-Bazzaz narrates from Abu Ya’la, Ibn Abi Hatim and Ibn Mardawayh, from Abu Sa’id al-Khudri who said: “When the verse: ‘Then give to the near of kin his due…’ was revealed, the Prophet (S) gave Fadak to Fatimah.”1 Ibn Abi al-Hadid al-Mu’tazili says in his Sharh al-Nahj, and it has been narrated through various chains other than the chain of Abu Sa’id, that when the verse ‘Then give to the near of kin his due…’ was revealed, the Prophet (S) called Fatimah and gave her Fadak.2

What is Fadak? This question encompasses five main issues. The first is in relation to what Fadak was, and the second is whether it was the personal property of the Holy Prophet (S) or did it belong to all the Muslims. Third, whether the Prophet gave Fadak to his daughter as a gift during his lifetime or not. Fourth, whether the Prophet (S) had heirs who inherit from him or not. Finally, whether al-Sayyida Fatimah worked on Fadak during the lifetime of her father, the Prophet, or not.

As for the answer to the first question, the lexicographers have mentioned different meanings for Fadak. In al-Qamus, it is defined as ‘a village in Khaybar.’ In al-Misbah: ‘Fadak is a town two days away from Madinah. It is near Khaybar and is one of the lands that Allah bestowed on His Prophet (S) as part of the spoils of war.’ In al-Hamawi’s Mu’jam al-Buldan [we read]: ‘Fadak is a village in Hijaz, two or three days away from Madinah, that Allah granted to His Prophet (S) in the seventh year of the Hijrah, as part of a peace pact.

This was after the Prophet (S) descended upon Khaybar and conquered all its fortresses, except the last three. When the siege that the Muslims laid on these fortresses became difficult for them (the enemies) to bear, they asked the Prophet to exile them instead, and he agreed. When the news of this reached the people of Fadak, they sent a message to the Prophet (S) asking him to make peace with them in return for half of their produce and wealth. The Prophet agreed to this, So, Fadak was taken without any war or fighting and thus became the personal property of the Prophet of Allah (S).’

In order to answer the second question, namely whether Fadak was the personal property of the Prophet (S) or not, we turn to the verse of the Qur’an wherein the Almighty says:

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“And whatever Allah bestowed to His Messenger from them, you did not press forward against it any horse or riding camel, but Allah gives authority to His Messengers against whom He pleases and Allah has power over all things” (59:6).

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ

“Whatever Allah has bestowed to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin, the orphans, the needy, and the wayfarer…” (59:7).

The phrase “whatever Allah bestowed” means: Allah returned that which was in the possession of the polytheists to the Prophet, as Allah is the true owner. “From them” means from the Jews who were exiled. “You did not press forward against it any horse or riding camel”: to press forward a horse means to urge it forward and gallop speedily. The word al-rikab in this verse refers to the camel.

The phrase therefore means you did not take possession of this property by overrunning the enemy using your horses and camels. “But Allah gives authority to His Messengers against whom He pleases” means: Allah gives His Prophets authority and power over their enemies without having to fight them in battle, by putting fear in their enemies’ hearts. Thus, Allah gave the wealth of Banu Nadhir to His Prophet as his personal property, to dispose of as he wished. It was not like the spoils of war that is divided [equitably] among the soldiers.

“Whatever Allah has bestowed to His Messenger from the people of the towns”: meaning from the wealth of the disbelieving people of the towns; “it is for Allah and for the Messenger”: meaning that Allah has made that wealth the property of His Prophet, “and for the near of kin”: i.e. those who are closely related to the Prophet, “and the orphans and the needy and the wayfarer” from the near of kin.

Al-Tabarsi narrates from Ibn ‘Abbas that the verse: ‘Whatever Allah has bestowed to His Messenger from the people of the towns…’ was revealed about the property of the disbelievers among the townspeople. They were the Banu Qurayzah and Banu Nadhir who lived inside Madinah. And Fadak, which was three miles outside Madinah, Khaybar and the villages of ‘Uraynah and Yanbu’a were all given by Allah to His Prophet to do with as he pleased. When the people asked, “Will we not get a share of it?” the abovementioned verse was revealed. We have already seen what al-Hamawi has said about Fadak in Mu’jam al-Buldan - that it was taken without being overridden by horses or camels, So, it belonged solely to the Prophet of Allah (S).

The answer to the third question can be found in the commentaries of the traditionists on the verse: ‘Then give to the near of kin his due…’ which state that the Prophet (S) gave Fatimah Fadak. We can even present more evidence for this:

Ibn Hajar mentions in al-Sawa’iq al-Muhriqah and al-Samhudi in Tarikh al-Madinah, that ‘Umar said: “I shall tell you about this matter. Indeed, Allah gave His Prophet from these spoils that which He did not give anyone else and said [in the Qur’an]: And whatever Allah bestowed to His Messenger from them, you did not press forward against it any horse or riding camel, but Allah gives authority to His Messengers against whom He pleases, and Allah has power over all things. So, this was the personal property of the Prophet of Allah…”

What we learn from all these verses and narrations, therefore, is that Fadak was the property of the Holy Prophet (S) and the Prophet (S) gave it to Fatimah as a gift, by the command of Allah when He said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ

“Then give to the near of kin his due” (17:26).

We shall answer the fourth question shortly. As for the answer to the fifth question, it is gleaned from the statements of the historians and traditionists to the effect that al-Sayyida Fatimah al-Zahra used to work on Fadak, and Fadak was under her control. We see that Imam Ali (‘a) mentions this clearly in his letter to ‘Uthman Ibn Hunayf, who was his governor in Basrah: “Yes, Fadak was in our hands - from all of that upon which the sky cast a shadow - but the hearts of a group became covetous of it whereas others were generous with it, and Allah is the best Judge…”3

Ibn Hajar says, in the second chapter of al-Sawa’iq al-Muhriqah, that Abu Bakr took Fadak away from Fatimah. This means that Fadak was in Fatimah’s possession during the lifetime of the Prophet and Abu Bakr later took it away. ‘Allamah Majlisi quotes from the book al-Khara’ij that when the Holy Prophet (S) entered Madinah, after taking possession of Fadak, he came to Fatimah (‘a) and said, “O daughter, Allah has bestowed Fadak on your father and has made it my personal property, to the exclusion of the other Muslims, to do with it as I please. And you mother, Khadijah, had a dowry that I was yet to pay, So, I have made it (Fadak) yours in lieu of this, and I have gifted it to you and your children after you.” Then he asked for some parchment and called Ali Ibn Abi Talib saying, “Write down that Fadak has been gifted to Fatimah by the Prophet of Allah.” So, Ali bore witness to this, as did one of the servants of the Prophet and Umm Ayman.

When the Prophet of Allah (S) passed away, Abu Bakr took over the reins of authority. After ten days had passed and the matter had been firmly established, he sent someone to Fadak to remove the representative of al-Sayyida Fatimah (‘a). Fadak belonged to Fatimah in three ways: Firstly, it was something already in her possession, and she was using it. It was impermissible to take Fadak from her except for a valid reason and with strong evidence, as the Noble Prophet (S) had said: “The onus of evidence is on the claimant, and the oath is to be taken by the respondent.”

So, al-Sayyida Fatimah was not required to produce any evidence, because she was the owner. Secondly, she got Fadak as a gift, given to her by her father, the Prophet of Allah. Thirdly, it was hers by right of inheritance. However, the people differed on this third aspect, and they sought evidence for it, asking her to present witnesses to establish that the Prophet had gifted it to her and denying that Prophets could have heirs [who may inherit their possessions].

Al-Sayyida Fatimah could seek her right using any of the above arguments. Hence, she first sought Fadak using the argument that it was a gift, then she argued that it was her inheritance, as al-Halabi has mentioned in his Sirah:

Fatimah came to Abu Bakr after the demise of the Holy Prophet (S) and said, “Fadak is a gift from my father, he gave it to me during his lifetime.” Abu Bakr rejected this saying, “I want witnesses who can attest to this.” So, Ali testified, but he asked for another witness, So, Umm Ayman came forward and confirmed it. He said to her, “Do you claim your right using the testimony of one man and one woman?”

Al-Tabarsi narrates in al-Ihtijaj:

Fatimah (‘a) came to Abu Bakr and said, “Why do you deprive me of my rightful inheritance from my father the Prophet of Allah, while I have two witnesses who attest to the fact that the Prophet of Allah (S) made it mine by the command of Allah?” He said, “Bring me these witnesses.” So, Umm Ayman came and said, “O Abu Bakr, I will not give my testimony until I have reminded you of what the Prophet of Allah (S) said. I ask you, by Allah, do you not know that the Holy Prophet said, ‘Umm Ayman is one of the women of Paradise’?” “Yes,” he replied.

Then she said, “I bear witness that when Allah revealed the verse: ‘Then give to the near of kin his due…’ to the Holy Prophet (S), he gave Fadak to Fatimah [as a source of income for her] in accordance with the command of Allah.” Then Ali (‘a) came and gave a similar testimony, So, he (Abu Bakr) wrote it down for her and gave her the parchment [confirming her ownership]. When ‘Umar came, he asked, “What did you write on that parchment?” He replied, “Fatimah claimed Fadak and brought her witnesses, Umm Ayman and Ali, So, I wrote it down for her.” ‘Umar snatched the parchment from Fatimah, spat on it and ripped it up, So, Fatimah (‘a) went away crying.4

In Sirat al-Halabi [it is reported]: ‘Umar took the parchment and tore it.5

It has been narrated from Imam al-Sadiq (‘a) that al-Sayyida Fatimah (‘a) came to Abu Bakr, upon the instruction of Amir al-Mu’minin (‘a), and said to him, “You have claimed the position of my father and said that you are his successor. You have occupied his seat. So, if Fadak was yours and I would have sought it from you as a gift, it would have been incumbent upon you to return it to me.” He replied, “You are right.” Then he asked for a paper to be brought and he wrote down instructions that Fadak should be returned [to her], and she left with that paper in her hand. On the way, ‘Umar saw her and asked, “O daughter of Muhammad, what is this paper in your hand?” She replied, “It is the instruction of Abu Bakr that Fadak should be returned to me.” He said, “Let me see it.” She refused to hand it over to him, So, he kicked her with his foot and then struck her. He then took the paper and tore it up.6 She said to him, “You have ripped apart my paper, may Allah rip apart your belly!”7

A Heated Exchange Between Imam Ali And Abu Bakr

We return to what al-Tabarsi said:

After this, when Ali (‘a) came to Abu Bakr while he was in the masjid, with the Muhajirun and Ansar around him, he said, “O Abu Bakr, why did you deprive Fatimah of her inheritance from the Prophet of Allah (S) when the Prophet had given it to her during his lifetime?” Abu Bakr said, “This is booty for the Muslims, So, if she can bring witnesses that the Prophet had given it to her [then we will return it], otherwise she has no right over it!” Ali (‘a) said, “O Abu Bakr, will you pass judgement between us contrary to what Allah has commanded for the Muslims?” He said, “No.” He (‘a) said, “Then if something is in the possession of Muslims and I make a claim on it, whom will you ask for evidence?” “It is you whom I will ask,” he said.

Imam Ali said, “Then why do you ask Fatimah to produce evidence for what was in her possession during the lifetime of Prophet (S), until he left this world, yet you do not ask the Muslims to produce evidence and witnesses for their claims?”

Abu Bakr became silent [for a while] and then said, “O Ali, leave this matter aside, for indeed, we are unable to argue with you. If she brings reliable witnesses [then we will return it to her], otherwise it will be considered booty for the Muslims. Neither you nor Fatimah will have any right over it!” Then Imam Ali (‘a) said, “O Abu Bakr, do you read the Book of Allah?” He said, “Yes.” “Then tell me about the verse:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification” (33:33).

Was it revealed about us or about someone else?” “It was revealed about you,” he said.

The Imam (‘a) asked, “So if witnesses come forward and claim that Fatimah, the daughter of the Prophet (S), has committed an indecent act, what would you do to her?” He replied, “I would punish her the way I would punish any other Muslim woman!” “Then you would be considered a disbeliever in the sight of Allah!” said Ali (‘a). “Why is that?” he asked. “Because you will have rejected the testament of Allah regarding her purity and accepted the testimony of the people against her, just as you have rejected the verdict of Allah and His prophet that Fadak is hers, and assumed it to be the booty of the Muslims; while the Prophet of Allah (S) has said: ‘The onus of evidence is on the claimant, and the oath is to be taken by the respondent.’”

Upon hearing this, the people began murmuring and some rejected the position of others saying, “By Allah, Ali has spoken the truth.”

The ‘Allamah narrates in his Kashkul from Mufadhdhal Ibn ‘Umar, from Abu Abdillah [al-Sadiq] (‘a), a tradition that has some important points which we summarize as follows:

When Abu Bakr Ibn Abi Quhafah took over the position of leadership, a caller called out: “Whoever had a debt or a commitment with the Prophet of Allah should come forward So, that it may be repaid.” Jabir Ibn Abdillah and Jarir Ibn Abdillah al-Bajali came forward and claimed all that the Prophet of Allah (S) owed them, So, Abu Bakr gave it to them.

Then Fatimah came to Abu Bakr and asked for Fadak and [her share of] the Khums and booty, So, he said, “Bring me evidence, O daughter of the Prophet.” She argued using verses of the Qur’an and said, “You have accepted the claims of Jabir Ibn Abdillah and Jarir Ibn Abdillah al-Bajali and did not ask them for any proof, whereas my evidence is from the Book of Allah.” Later they asked her to present witnesses, So, she sent for Ali, al-Hasan, al-Husayn, Umm Ayman and Asma’ Bint ‘Umays, who was the wife of Abu Bakr at that time, and all of them testified to what she had said.

They responded saying, “As for Ali, he is her husband, and al-Hasan and al-Husayn are her children. Umm Ayman is her servant and Asma’ Bint ‘Umays used to be married to Ja’far Ibn Abi Talib, So, she will testify in favour of the Bani Hashim; and she has also served Fatimah. So, all these people are biased towards their own interests.”

Ali responded, “As for Fatimah, she is part of the Prophet of Allah, and whoever wrongs her has wronged the Prophet himself, and whoever belies her has belied the Prophet of Allah. As for al-Hasan and al-Husayn, they are the sons of the Prophet and the Masters of the Youth of Paradise. Whoever belies them has belied the Holy Prophet, for the people of Paradise are truthful [and never tell lies]. As for myself, the Prophet said, ‘You are from me, and I am from you. You are my brother in this world and the next. Whoever rejects you has rejected me, whoever obeys you has obeyed me and whoever disobeys you has disobeyed me.’ And as for Umm Ayman, the Prophet promised that she would go to Paradise and he (S) also prayed for Asma’ Bint ‘Umays and her progeny.”

‘Umar said, “You are as you have described yourselves, but testimony that is biased cannot be accepted!” Ali (‘a) said, “If you accept that we are as we have described, yet when we testify for ourselves, you do not accept it, and the testimony of the Prophet of Allah [regarding us] is not acceptable [to you], then verily we belong to Allah and to Him shall we return. If when we make a claim for ourselves you ask us for evidence, then there is no helper who can assist, and [by doing this] you have surely questioned the sovereignty of Allah and the authority of His Prophet, which you have removed from his household and placed in the household of another without any proof or evidence, and indeed, those who act unjustly shall know to what final place of return they shall go back.”

Then he (‘a) said to Fatimah, “Go back and let Allah be the judge, for Indeed, He is the Best of Judges.”

When al-Sayyida Fatimah al-Zahra (‘a) saw that they had nullified the testimony of her witnesses, who affirmed that Fadak was a gift, and her efforts were of no avail, she came and sought her right using the argument of her right of inheritance. She had made all the necessary arrangements to carry out the biggest offensive that would have the most far-reaching effect, knowing fully well that the rulers would not accept the clear evidence and irrefutable proof [that she had], as the poet has said: The sign of the sword wipes out the sign of the pen.

Every community will judge them as dictators for they were bereft of logic and reason bore no fruit with them. However, al-Sayyida Fatimah had another goal, and that would surely be achieved. Her goal was to have the oppression she underwent recorded in the annals of history and to remove the veil from the actions of that clique and [expose] their [evil] intentions. Therefore, she decided to go to the masjid and give a sermon through which her far-sighted goal would be attained.

The Secret Behind Fatimah Al-Zahra’s Claim On Fadak

It is possible for someone to say that al-Sayyida Fatimah al-Zahra was an ascetic who did not care for the allures of this world, So, what would make someone who is uninterested in the adornments of this world rise up and struggle continuously for her rights in this way? What reason could there be for the insistence and persistence in retaking Fadak and giving such importance to those lands of date palms, while al-Sayyida Fatimah enjoyed such a lofty position and exalted status [in the sight of Allah]? What was the purpose of seeking this world, which is considered by them (the Ahl al-Bayt) to be ‘more insignificant than the snort of a she-goat’, ‘more contemptible than the bone of a pig in the mouth of a leper’ and ‘of less value than the wing of a gnat’?

What drove the Mistress of all Women of the Worlds to burden herself with such troubles and to endure such suffering in seeking her lands, when she knew that her efforts would be in vain and she would be unable to prevail over the situation and could not take back those lands from the usurpers? It is possible that these questions may come to mind when thinking about this matter.

The answer is, firstly, when the government confiscated the property of al-Sayyida Fatimah al-Zahra and placed it under the ‘custodianship of the state’ (as mentioned in the tradition), their goal was to weaken the position of the Ahl al-Bayt by waging an economic battle against Ali. They wanted Ali to be poor So, that people would not rally around him. They did not want him to possess any economic strength, and it was through such politics that the hypocrites had earlier sought to encroach upon the right of the Holy Prophet (S) when they said:

لَا تُنْفِقُوا عَلَىٰ مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّىٰ يَنْفَضُّو

“Do not spend on those who are with the Apostle of Allah until they scatter off” (63:7).

Secondly, the lands of Fadak were highly productive and very fertile. The yields therefrom were impressive. In fact, Ibn Abi al-Hadid says that its date palms were as many as the date palms of Kufa during Ibn Abi al-Hadid’s time. Shaykh al-Majlisi has quoted from Kashf al-Mahajjah that the annual income of Fadak was twenty-four thousand dinars and according to another tradition, it was seventy thousand dinars. This difference might be due to the different years [when the accounts were taken]. In any case, this is a very large sum and cannot be ignored.

Thirdly, what she really sought (and the real reason for her claim on Fadak) was the caliphate and her husband’s right of leadership - the same general leadership and overall authority that her father, the Prophet of Allah (S), had. Ibn Abi al-Hadid says: “I asked Ali Ibn al-Fariqi, a teacher in Baghdad’s al-Madrassah al-Gharbiyyah, ‘Was Fatimah, right?’ ‘Yes,’ he replied. I asked, ‘Then why did Abu Bakr not give Fadak back to her if she was right?’ He smiled and then said something beautiful that was befitting of his position and status. He said, ‘If he gave Fadak to her on that day in response to her claim, she would have come to him the following day to claim the caliphate for her husband and would remove him from his post. Then he would not be able to make any excuses because it will have been recorded that he deems her to be truthful in her claims, whatever they may be, without any need for proof or evidence.’”

Fourthly, rights are demanded and are not bestowed [as favours]. Therefore, one whose rights have been usurped has to seek what is rightfully his, even if he does not need it or will not make use of it. This does not contradict one’s asceticism or disinterest in this world, and it is improper to remain silent when one’s rights are trampled upon.

Fifthly, even if a person is abstemious in this world and desires the Hereafter, he still needs wealth that is befitting of his position and by which he can preserve his dignity, help his near kinsfolk and spend in the way of Allah, as wisdom dictates. Do you not see how the Holy Prophet (S), who was the most abstemious ascetic, made use of the wealth of Khadijah in order to strengthen Islam? We have already recounted this when discussing the wealth of Khadijah.

Sixthly, common sense dictates that a person should seek his usurped right. Here, two possible scenarios can be imagined: Either a person is successful in getting what he seeks, and this is the desired outcome, or he will be unsuccessful in getting his property. Nevertheless, by asking for it, he will have made the oppression manifest and declared that he has been oppressed and

that his property has been usurped. This is especially the case when the usurper claims to be righteous and virtuous and pretends to be pious and religious. In such a case, by asking for his right, the oppressed person demonstrates to the people and the future generations that the oppressor is not truthful in his claim.

Seventhly, there are many ways by which those who have important principles, which they adhere to, are able to draw the hearts of people towards themselves. Some win over their hearts using wealth or good character, whereas others use promises, threats and the like. However, the best way to win over the hearts of most people is to show that you have been oppressed, for the hearts [always] sympathize with the oppressed person, whoever he may be, and to loathe the oppressor, whoever he may be. This is the most effective and compelling way for principled people to achieve their goals through bringing about awareness in the people by winning over their hearts.

There are some other reasons that we must mention; and these were the reasons for which al-Sayyida Fatimah al-Zahra (‘a) went to the Masjid of the Holy Prophet (S) in order to seek her rights. She never went to the house of Abu Bakr to discuss the matter with him personally; rather, she chose a more appropriate place - the centre of Islam in those days and the place where Muslims would assemble i.e., the Masjid of the Holy Prophet (S). She also chose the right time - when the masjid was full of people from all walks of life, from both the Muhajirun and the Ansar. Moreover, she did not come to the masjid alone. She came with a group of ladies, as though she was leading a procession of women. The beloved daughter of the Prophet (S) had even selected a place in the masjid beforehand where she would sit, and a curtain was put up So, that al-Sayyida Fatimah could sit behind it, for she was the pride and the mistress of all the veiled women. These points are very important [and should not be overlooked].

Abu Bakr prepared to listen to the argument of the Mistress of all Women, the daughter of the most eloquent speaker and the most learned woman in the entire world. Al-Sayyida Fatimah gave an unrehearsed, methodical, coherent sermon, without any hesitation or stutter and free from fallacy, equivocation, sarcasm, vituperation, and anything that was not befitting of her greatness, dignity, and lofty status. This sermon is considered an everlasting miracle of al-Sayyida Fatimah al-Zahra (‘a) and a clear sign of the great religious erudition that al-Siddiqah possessed.

As for the eloquence and articulacy, the beauty of expression, the charm of speech, the strength of argument, the soundness of proof, the coherence of ideas, the use of metaphors and similes, the depth of subject, the focus on the goal and the diversity of discourse, these were such that the pen alone is incapable of describing, rather we must seek the aid of the reader’s mind [and imagination]. Al-Sayyida Fatimah was armed with the weapon of clear proof and irrefutable evidence, and the Muslims who were present in the masjid were waiting for her to speak and awaited the outcome of that debate, the likes of which had never been witnessed before.

Al-Sayyida Fatimah sat in the place that had been prepared for her behind the curtain, and it is possible that this was the first time she had entered the masjid after the death of her father, the Prophet of Allah (S). It was not surprising then, that she was overcome by grief and cried out softly. I am unable to describe that whimper and its deep impact on the souls. One cry only, without uttering a word, moved the emotions of the people and everyone began to cry. I do not know what meaning that one cry carried and why the people started weeping. Can one whimper make eyes weep, tears flow and hearts ache? These are riddles that I do not know how to solve. Maybe someone else is able to solve these mysteries!

The Sources Of Al-Zahra’s Sermon

Before recounting the sermon of al-Zahra (‘a), it would not be out of place to discuss the narrators of this sermon and its sources in the books of the Shi’ah and Ahl al-Sunnah. This would help us understand its importance in the eyes of the Ahl al-Bayt (‘a), since it serves as a historical record that highlights the injustice faced by the Ahl al-Bayt and the extent of persecution, harassment and repression that the family of the Prophet (S) went through at the hands of certain individuals.

We do not claim to have gone through all the sources; rather, we only mention what we were able to find from [some of] the historical documents:

• Al-Sayyid al-Murtadha ‘Alam al-Huda (d. 436 A.H.) narrates this sermon in the book al-Shafi, from ‘Urwah, [who narrates] from ‘A’ishah.

• Al-Sayyid Ibn Tawus narrates it in al-Tara’if from al-Zuhri, from ‘A’ishah.

• Al-Shaykh al-Saduq has narrated it from Zaynab Bint Ali (‘a).

• He has also narrated it with another chain from Zayd Ibn Ali al-Shahid, from his aunt Zaynab Bint Ali, from her mother Fatimah al-Zahra (‘a).

• Additionally, he has narrated it from Ahmad Ibn Muhammad Ibn Jabir, from Zaynab Bint Ali (‘a).

• Ibn Abi al-Hadid has mentioned it in his commentary on the Nahj al-Balaghah, quoting from the book al-Saqifah by Ahmad Ibn ‘Abd al-’Aziz al-Jawhari, with four different chains:

• From some members of the Ahl al-Bayt, from Zaynab Bint Ali (‘a)

• From Imam Ja’far Ibn Muhammad al-Sadiq (‘a)

• From Imam Muhammad Ibn Ali al-Baqir (‘a)

• From ‘Abdullah Ibn Hasan Ibn al-Hasan (‘a)

• Ali Ibn ‘Isa al-Irbili, in the book Kashf al-Ghummah, quotes it from al-Jawhari’s book al-Saqifah.

• Al-Mas’udi mentions this sermon in Muruj al-Dhahab.

• Al-Tabarsi [narrates it] in al-Ihtijaj.

• Ahmad Ibn Abi Tahir [relates it] in the book Balaghat al-Nisa’.

…And many others whose names will only lengthen the discourse.

The attribution of this sermon to al-Sayyida Fatimah al-Zahra (‘a) is something unanimously agreed upon by scholars, historians etc. Ibn Abi al-Hadid, in his commentary on the Nahj al-Balaghah, quotes al-Sayyid al-Murtadha, who said:

Abu Abdillah al-Marzubani narrated from Ali Ibn Harun, from ‘Abdullah Ibn Ahmad, from his father who said: “I was in the presence of Abu al-Husayn Zayd (al-Shahid) Ibn Ali Ibn al-Husayn Ibn Ali Ibn Abi Talib (‘a) when he mentioned the speech that Fatimah (‘a) gave when Abu Bakr refused to return Fadak to her. I said, ‘These people think that it is fabricated and is actually the speech of Abu al-’Ayna’, because it is highly eloquent.’ He replied, ‘I have heard the elders of the family of Abu Talib narrating it from their fathers and teaching it to their children. My father has narrated it to me from my grandfather, who narrated it from a chain that reaches Fatimah (‘a) [herself]. The learned elders among the Shi’ah have narrated it, memorized it and taught it [to others] before the grandfather of Abu al-’Ayna’ was even born! And al-Husayn Ibn ‘Ulwan [also] narrated [it] from ‘Atiyyah al-’Awfi, who heard ‘Abdullah Ibn Hasan Ibn al-Hasan relating this speech from his father.’ Then Abu al-Husayn Zayd said, ‘How do they deny that these were Fatimah’s words while they narrate the speech that ‘A’ishah gave when her father died, which is even more astounding, without investigating its authenticity? If only they did not have hatred for us, the Ahl al-Bayt!’”

This is some of what we were able to find in the sources about the sermon of Sayyida Fatimah (‘a); and other researchers might even discover more sources for this sermon.

The Main Points Of The Sermon

Al-Sayyida Fatimah al-Zahra (‘a) chose to begin and end her sermon in a unique manner. She did not restrict herself to focusing on the matter of her rights only, rather, she took the opportunity to make the springs of divine teachings gush forth for the Muslims, to show them the beauty of Islam and explain the philosophy and wisdom behind religious injunctions and precepts. This is how she prepared the groundwork for her main goal and purpose.

The following are the main themes of her sermon:

• Praising and glorifying Allah

• Proof for the oneness of Allah

• A discussion on Prophethood

• A discussion about the age of ignorance (jahiliyyah)

• The achievements of the Prophet

• Addressing those who were present in the gathering

• A discussion about the Qur’an

• Explaining the wisdom behind religious precepts and the philosophy of Islam

• Embarking on the main issue (of her rights)

• The events that occurred during the lifetime of the Prophet

• The stance of her noble husband during those events

• Explaining how judgment was passed against the family of the Prophet

• Explaining how the Muslims had abandoned the family of the Prophet

• Addressing the ‘head of state’ in the matter of [her] inheritance

• Presenting the proofs and evidence

• Admonishing the Ansar and reproving them

• The answer of the ‘head of state’

• Countering his words and refuting his fallacious arguments

• The excuse of the ‘head of state’

• Addressing those present in the gathering

• Complaining to the Prophet of Allah (S) We shall now look at the sermon itself.

The Timeless Sermon

Abdullah Ibn al-Hasan narrates from his forefathers that when Abu Bakr decided to confiscate Fadak from Fatimah and she heard about this, she put on her veil and her outer cloak and went out, with a group of women from her community encircling her. Her walk was no less dignified than the walk of the Holy Prophet (S). When she came to Abu Bakr, she found him surrounded by a group of the Muhajirun, the Ansar and others. A curtain was hung up for her and she and sat down. Then she let out a soft whimper that made all the people who heard it burst into tears (they wept So, loudly that the mosque reverberated with the sound of their weeping). There was commotion in the gathering. She took a long pause until the weeping stopped and the gathering turned silent.

She then began her sermon by praising and glorifying Allah and sending salutations on His Prophet. Once again, the people broke out in tears and when they had stopped weeping, she continued her speech. She (‘a) said:

First Part

الحمد لله على ما أنعم وله الشكر على ما ألهمْ والثناء بما قدّم من عموم نعمٍ ابتداها وسبوغ آلاءٍ أسداها وتمام مننٍ والاها. جمَّ عن الإحصاء عددُها ونأى عن الجزاء أمدها .وتفاوت عن الإدراك أبدها. وندبهم لاستزادتها بالشكر لاتصالها واستحمد إلى الخلائق بإجزالها وثنّى بالندب إلى أمثالها.

Glory be to Allah for His great blessings, and gratitude to Him for that which He has inspired, and praise be to Him for what He has brought to pass. From the all- encompassing blessings that He grants to the ever-expansive grace that He bestows and all the bounties that He continuously confers. Its magnitude is greater than can be enumerated, its extent is beyond measure and its limit is beyond comprehension. He has invited the people to express their gratitude in order to seek its increase and continuity, called upon them to praise Him by augmenting it and followed up by bidding them to ask for more of its like [in the Hereafter].

وأشهد أن لا إله إلا الله وحده لا شريك له.كلمةٌ جعل الإخلاص تأويلها وضمَّن القلوب موصولها وأنار في التفكير معقولها. الممتنع من الأبصار رؤيته ومن الألسن صفته ومن الأوهام كيفيته. ابتدع الأشياء لا من شيء كان قبلها وأنشأها بلا احتذاء أمثلة امتثلها كوَّنها بقدرته، وذرأها بمشيئته من غير حاجة منه إلى تكوينها. ولا فائدة في تصويرها، إلاّ تثبيتاً لحكمته وتنبيهاً على طاعته، وإظهاراً لقدرته، وتعبّداً لبريته، وإعزازاً لدعوته. ثم جعل الثواب على طاعته ووضع العقاب على معصيته، ذيادة لعباده من نقمته وحياشةً لهم إلى جنّته.

I bear witness that there is no god but Allah, alone, having no partners - a statement the inner meaning of which has been defined as sincerity, its means have been instilled in the hearts and its meaning gleams in the minds. He cannot be perceived by sight, described by words or depicted by imaginations. He originated everything from nothing that existed before and created everything without following any previous model. He fashioned everything with His power and made it all with His will, without any need for bringing it into being or any possible benefit that could come from forming it; only the affirmation of His wisdom, the proclamation of His obedience, the manifestation of His power, the servility of His subjects and the exaltation of His call. Then He placed reward in His obedience and punishment in His disobedience, in order to turn His servants away from His chastisement and urge them towards His Paradise.

وأشهد أنّ أبي محمّداً عبده ورسوله، اختاره وانتجبه قبل أن اجتبله، واصطفاه قبل أن ابتعثه. إذ الخلائق بالغيب مكنونة وبستر الأهاويل مصونة وبنهاية العدم مقرونة، علماً من الله تعالى بمآئل الأُمور، وإحاطة بحوادث الدهور، ومعرفة بمواقع المقدور. ابتعثه الله إتماماً لأمره، وعزيمةً على إمضاء حكمه، وإنفاذاً لمقادير حتمه. فرأى الأُمم فِرَقاً في أديانها، عُكَّفاً على نيرانها، وعابدة لأوثانها، منكرة لله مع عرفانها.

I bear witness that my father Muhammad is His servant and Prophet. He chose him even before sending him [with the Message], named him before picking him [for prophethood] and selected him before appointing him [as a Messenger]. At a time when the creation was hidden in the unknown, covered by the curtain of uncertainty and close to the edge of non-existence - out of the knowledge of Allah, the Most High, about the final outcome of every matter, the complete awareness of the events that will transpire and the cognizance of the end of all affairs - Allah sent him in order to complete His mission, to establish His order and enforce His unchanging decree. He found the people divided in their beliefs, secluded around their sacred fires, worshipping their idols and denying Allah despite having intrinsic knowledge about Him. So, through Muhammad (S), Allah illuminated their darkness, removed the ambivalence from their hearts and illumined the obscurity of their sight. He rose among the people with guidance, saved them from perversion, removed their [spiritual] blindness, led them to the right faith and called them towards the straight path. Then Allah took him back with kindness and election, affinity and preference.

فأنار الله بمحمّدٍ صلى‌الله‌عليه‌ وآله ظُلمـَها وكشف عن القلوب بُهمها وجلى عن الأبصار غُمَمها، وقام في الناس بالهداية، وأنقذهم من الغواية، وبصَّرهم من العماية، وهداهم إلى الدين القويم، ودعاهم إلى الصراط المستقيم. ثم قبضه الله إليه قبض رأفة واختيارورغبةٍ وإيثار. فمحمَّد صلى‌الله‌عليه‌وآله من تعب هذه الدار في راحة. قد حفَّ بالملائكة الأبرار ورضوان الربّ الغفَّار ومجاورة الملك الجبَّار. صلّى الله على أبي، نبيّه، وأمينه على الوحي وصفيّه وخيرته من الخلق ورضيّه. والسلام عليه ورحمة الله وبركاته.

Thus Muhammad (S) is now in ease and comfort, [free] from the hardships of this world, surrounded by the blameless angels and the pleasure of the Forgiving Lord, in the company of the Almighty King. May Allah bless my father, His Prophet, the custodian of His revelation, His chosen servant, the one whom He selected from all His creatures and whom He is most pleased with. Peace, blessings, and mercy of Allah be upon him.

Commentary Of The Sermon

“Glory be to Allah for His great blessings” – It is incumbent, legally, rationally, and conventionally, to show gratitude to one who bestows a favour. Allah deserves praise for the evident blessings He bestows like life, health etc.

“And gratitude to Him for that which He has inspired” of the inner blessings such as knowledge, cognizance, and the instincts that He has inspired human beings and non-humans with, for inspiration is an instruction [directly] to the heart and soul. It is a form of instruction that cannot be scrutinized by any individual.

“And praise be to Him for what He has brought to pass” – Allah, the Almighty, has blessings that He withholds until the Hereafter, such as Paradise and its bounties, and blessings that He bestows in this world. He thus grants certain blessings before others.

“Of the all-encompassing blessings that He grants” – The general blessings that Allah bestows, like water, air, earth, fire, and before all this the blessing of creation and origination; and the basal blessings like the earth’s force of gravity and the precise and exact distance between the earth and the moon, and between the earth and the sun; and the atmosphere that envelopes the globe and all the other physical realities that man knows and does not know. Allah initiated all these blessings before man was deserving of them.

“And the ever-expansive grace that He bestows” – This comprises of the all- inclusive, complete and perfect blessings, like the limbs and organs, and the faculties and senses that human beings and other creatures use to perceive what is around them.

“And all the bounties that He continuously confers” – The divine bounties and blessings are continuous and incessant.

“Its magnitude is greater than can be enumerated” – As the Almighty says in the Glorious Qur’an:

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا

“If you enumerate Allah’s blessings, you will not be able to count them”(16:18).

“Its extent is beyond measure” – This statement may be referring to the fact that the human being cannot compensate his Lord for the blessings and bounties He bestows.

“And its limit is beyond comprehension” – Man cannot fathom [the limits of] divine blessings.

“He has invited the people to express their gratitude in order to seek its increase and continuity” – Gratitude leads to increase in blessings and its uninterrupted continuity, as the Almighty says:

لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ

“If you are grateful, I will surely give you more” (14:7).

“Called upon them to praise Him by augmenting it” – Praising Allah also leads to an increase in divine bounties and favours.

“And followed up by bidding them to ask for more of its like [in the Hereafter]” – The Almighty bids His servants and invites them to seek more of that which brings goodness and mercy, like giving alms in the way of Allah, showing compassion [to the needy] etc.

“I bear witness that there is no god but Allah, alone, having no partners - a statement the inner meaning of which has been defined as sincerity” – This means that the statement ‘There is no god but Allah’ is rooted in sincerity; as Amir al-Mu’minin (‘a) says: “The perfection of belief in the Unicity of God is sincere [and exclusive] devotion to Him, and the perfection of sincere devotion to Him is negating attributes from Him.”8

It is said that the term Ikhlas means considering Him to be devoid of any limitations like a body (jism) or an accident (‘aradh), or any other similar limitations. The negation of attributes from Him refers to the attributes that are extra to His essence because every existent thing is described by an attribute, and its attribute is separate from its essence. Therefore, a human being is other than [his] knowledge and the knowledge is other than the human being. However, the knowledge of Allah is the very same as His essence, as are all His other attributes. This subject has been discussed at length by scholars in the books of theology.

“Its means have been instilled in the hearts” – Allah instilled the truth about His Unicity in the hearts, and this is referred to as the intrinsic propensity towards belief in His Unicity (al-tawhid al-fitri). He says [in the Qur’an]:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The nature of Allah upon which He has fashioned mankind” (30:30).

This means that Allah created humankind, nurtured them and fashioned them in a manner that clearly shows that they have a single, omnipotent, omniscient, living and pre-eternal Creator who cannot be compared with anything and nothing can be compared to Him.

“Its meaning gleams in the minds” – Through [their] contemplation and reflection, Allah makes the meaning of His Unicity (tawhid) clear for human beings. This, of course, refers to Conceptual Unicity (al-tawhid al-nazari) i.e. reflecting on the proofs and evidence and examining the signs in the horizons and in their own souls9.

“He cannot be perceived by sight” – Since Allah is not a body (jism), substance (jawhar) or accident (‘aradh), and the eyes cannot see anything but bodies and ‘accidents’, which are themselves properties of a body like colour, height, width etc. because sight perception comes about through the reflection of light into the eye, thus Allah cannot be seen with the eyes. Therefore, it is impossible for any creature to see Allah, in this world or in the next, as He says:

لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

“The sights do not perceive Him, yet He apprehends all sights, and He is the Knower of subtleties, the all-Aware” (6:103).

Moreover, He said [to Musa (‘a)]:

قَالَ لَنْ تَرَانِي

“You shall never see Me” (7:143).

This inability is not limited to sight; rather, it includes all the other five senses of hearing, smell, taste, and touch.

It is quite regrettable that certain groups among the Muslims believe that Allah has a body, and they unapologetically state this belief, declaring it openly in the various television and radio stations. They raise their voices, yelling aloud: “Verily Allah descends to the lowest heaven riding a donkey!” Nevertheless, this is not surprising for a group that bases all its beliefs and practices on the words of one who has been described as a liar and a forger of narrations, falsely ascribing them to the Prophet and others. They have written that ‘Umar Ibn al-Khattab beat this man with a stick and forbade him from relating traditions because of his numerous lies, inventions, and concocted fabrications.

I have also heard some of those who claim to be scholars saying – in the broadcasts – that the Prophet saw his Lord on the night of Ascension (mi’raj) with his own eyes. What unbelief! What apostasy! What ignorance! The Qur’an states: Sights cannot perceive Him, but the ignorant ones say: “Sights perceive Him.” They abandon the word of Allah,

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ

“Which is not approached by falsehood neither from before it nor from behind it” (41:42).

and accept the words of the man who, if not a liar, was in the very least an ill-informed person who was prone to error. And if some Muslims are ignorant of the correct understanding of Unicity (tawhid), which is the foundation of faith, then what of belief in Prophethood, the Imamate and the Hereafter? And what of the practical legal rulings and religious injunctions and ordinances?

“[Nor can He be] described by words” – How can a person describe a thing that he cannot see and understand? Just as Ali (‘a) said: “His description has neither a defined limit nor an accessible characteristic.”10 This is because His attributes are the very same as His essence, and since His essence cannot be comprehended, neither can His attributes.

“Or depicted by imaginations” – Allah gave human beings certain abilities such as the five faculties of recollection, retention, imagination, contemplation and common sense. Imagination is the faculty by which the particulars of things may be grasped. For example, a person may imagine a beautiful woman, a magnificent palace, a lush garden etc. and whenever a person imagines or visualizes something, it is something created. Man is unable to imagine the Creator as He truly is, meaning that he can never know how He is, as the Almighty’s essence cannot be visualized or imagined.

“He originated everything from nothing that existed before” – He created the universe from nothing i.e. He brought it into existence from nonexistence.

The materialists say it is impossible to create something from nothing, since matter constitutes the building blocks of all things. Yet when you ask them: “What has matter itself come from? Where was it first found? Who created it?” You will find that they become dumbfounded and have no answer. Because if they say: “Matter came about from non-matter,” we will respond: “Then what prevents other creatures from being created from non-matter?” And if they answer: “Matter came about from other matter,” we will ask: “What did that other matter originate from?” And so on and so forth.

Thus, the belief that Allah created everything from nothing is better and more viable than the theories of the materialists.

“And created everything without following any previous model” – Allah created everything without [pre-existing] matter, from nothingness and without following anyone in its fashioning.

Look at all the new inventions. All their inventors followed models and designs of some other things. They made the aeroplane when they saw the birds and examined how they flew, drawing back their legs towards their bellies during flight and then extending them again as they descended. They made the submarines after seeing how the fish dive into the depths whenever they wish and come up towards the surface whenever they want.

This is true for all the advancements in the fields of technology and industry; everything is based on imitation of something else. However, Allah created the universe without imitating, emulating or following anything else that was similar to this universe.

“He fashioned everything with His power” – Allah fashioned everything with His perfect, unlimited power, without the participation of anyone else; [He did this] with His might and power to create and originate, without using any instruments or tools.

“And made it all with His will” – Meaning that He created it with His will, not His words. The form, shape, figure, nature, number and all its other attributes were in accordance to His will. He created it by His own determination, without being coerced, and by His will that

إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

“When He wills something, He says to it ‘be’ and it is” (36:82).

In the supplication of Imam Zayn al-’Abidin (‘a) we read: …All things proceed according to Your will. By Your desire, they follow Your command without Your word and by Your will, they obey Your prohibitions without Your forbiddance...11

“Without any need for bringing it into being” – Allah created the universe without needing to, and He never sought comfort or aid from His creation. He possesses complete perfection in its truest sense, and He never needs anything.

“Or any possible benefit that could come from forming it” – There was no benefit for Allah in creating these forms and figures. If we negate need and benefit in creation and formation, we must find out what its purpose was, because any action without purpose is futile, and Allah is far above this.

“Only the affirmation of His wisdom” – Another version reads “the demonstration of His wisdom.” In any case, the meaning reflects the purpose of creation and origination as the manifestation of divine wisdom. The Almighty knows the lofty wisdom behind the creation of the universe, and it is possible that part of this wisdom was that Allah originated the creation So, that they may know Him.

“The proclamation of His obedience” – He created the creation in order to inform them about the incumbency of obedience to Him and compliance with His commandments. As He says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

“I did not create the jinn and men except that they may worship Me” (51:56).

Worship and devotion can only be carried out after cognizance, for what is the value of worship without cognizance? And what is the value of cognizance without worship and devotion?

“The manifestation of His power” – The Power of Allah is ever-present. He only wanted to manifest part of His power and thus He created the minerals, plants, animals, and humans. He placed within each of these group’s signs of His power. He created the planets and celestial bodies, the heavens, and the cosmos. He created the white and red blood cells, and made the tiny ant, giving it limbs and elaborate organs, and many other amazing creations that we cannot list in the interest of brevity. In short, everything in existence manifests the great power of Allah.

“The servility of His subjects” – Allah created His subjects So, that they may obey His commandments and keep away from what He has forbidden. Worship means obedience and subservience.

“And the exaltation of His call” – Allah created everything to be a means of strengthening the proof and evidence that may be used by the [chosen] inviters, such as Prophets, to direct people towards Allah.

“Then He placed reward in His obedience” – Human beings only embark on actions for two reasons: to attain some benefit and reward, or out of fear of loss and punishment. A businessman trades in order to gain some profit and because he is afraid of poverty. A student studies to become educated or out of a sense of duty and in order to escape the ignorance that acts a barrier, preventing him from progress and advancement. Man does not obey or submit except out of greed for reward and recompense, or fear of punishment and reprisal. It is for this reason that Allah, in His infinite wisdom, placed reward and recompense for obedience and submission [to His commands].

“And punishment in His disobedience” – Meaning that He put in place a penal code for the disobedient – those who go against His commands and transgress His ordinances. Why?

“In order to turn His servants away from His chastisement” – He instituted punishment in this world and chastisement in the Hereafter in order to prevent the servants from doing those things that bring about His wrath.

“And urge them towards His Paradise” – He introduced rewards and punishments to prevent His servants from sinning and urge them towards the path to Paradise - which is only attained by doing those actions that make one deserving of Paradise.

“I bear witness that my father Muhammad is His servant and Prophet” – al-Sayyida Fatimah al-Zahra bore witness to the testimonies of faith (shahadatayn) and after sufficiently expounding upon the meaning of Unicity (tawhid), she turned to the belief in Prophethood and confirmed that her father was, firstly, a perfect servant who had totally submitted to the will of Allah (and this is a stage that man must reach by his own volition, whereas prophethood is a level that a Prophet arrives at without striving). Then she bore witness that he was a Messenger, meaning that he was a Prophet sent by Allah to the people, with divine law.

“He chose him even before sending him [with the Message]” – Allah chose him from the people of knowledge, just as one of us would nominate the best and most suitable individual from a large group, or select a single fruit that we may choose from hundreds, after examining it to see if it has all the required qualities that are not found in any other, like the right size, colour, ripeness, taste, type etc. In the same way, Allah chose Muhammad (S) before sending him as a Messenger. This means that his worthiness for this task was established and known to Allah before He sent the Prophet into the arena of action, struggle, and invitation to [the path of] Allah, and there was no need for any test to determine his merits, abilities and capacity to handle the responsibility. Rather, Allah knew that the Prophet was capable of carrying this heavy burden.

“[He] named him before picking him [for prophethood]” – Allah named him Muhammad before creating him, or identified him in advance, since it was in His knowledge that Muhammad (S) will be a Prophet. Alternatively [this phrase could mean that] He informed His Prophets about the coming of the Holy Prophet before He created him.

“And selected him before appointing him [as a Messenger]” – Allah selected him before sending him as a Prophet.

“At a time when the creation was hidden in the unknown” – Indeed, Allah chose Muhammad at a time when the people did not exist and were concealed and hidden in the unknown, meaning that they were in the secret knowledge of Allah and did not have any external existence that could be perceived.

“Covered by the curtain of uncertainty” – This phrase is an explanation of the previous one. The uncertainty being referred to here is one that is accompanied by fright and refers to the desolation of the darkness of the unknown.

“And close to the edge of non-existence” – The edge of something is its outer limit and its end. This phrase means that creation was far from existence i.e., it was non-existent.

“Out of the knowledge of Allah about the final outcome of every matter”- Allah chose Muhammad (S) because He knows the outcome of matters and how every affair will end. He knew what would become of mankind and the outcome of sending the Prophet to them. Allah knew the capability of the Prophet and his merits, including his sublime character and praiseworthy traits, and it is for this reason that He chose him for the task from that time.

Many traditions from the Prophet (S) clearly state that the first thing which Allah created was the ‘Muhammadan Light’. For example, he (S) said: “Verily Allah created my light and the light of Ali twelve thousand (or twenty-four thousand) years before He created Adam (or before He created the heavens and the earth).” And other similar traditions that have been recorded in the early sources.

“And the complete awareness of the events that will transpire” – And [He chose him] because of His awareness of everything that will happen and all the events that will come to pass over the ages.

“And the cognizance of the end of all affairs” – And because of His knowledge about the time and place of every matter that He has decreed, and the expediency that He saw in it.

“Allah sent him in order to complete His mission” – Allah sent Muhammad (S) to fulfil the wise purpose for which He created everything. Another possible meaning is that He sent him as the Seal of Prophets in order to complete the prophetic mission.

“And to establish His order” – [He sent him] with a strong and determined will to execute His rule and decree, and His order amongst His creation.

“And enforce His unchanging decree” – And to execute His prescribed duties that cannot be forgone, and are based on divine decrees which are final and cannot be changed or altered.

At this point al-Sayyida Fatimah al-Zahra begins describing the religious and moral corruption at that time:

“He found the people divided in their beliefs” – The Holy Prophet (S) saw that the people were divided and followed different creeds. There were Jews, Christians, Magians, Sabians, Atheists and Agnostics.

“Secluded around their sacred fires” – This indicates their worship of fire and care for it, So, the Magians are being referred to here as they used to venerate fire to the point of worship. In fact, they would even build edifices for fire and take steps to preserve it and ensure that it does not go out.

“Worshipping their idols” – Idols are usually made from wood, stone or the like, and kept in places of worship like temples. People bow down in front of them and prostrate before them in worship.

“Denying Allah despite having intrinsic knowledge about Him” – They are defiant in their denial despite knowing that He exists. The Almighty says:

يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا

“They recognize the blessing of Allah and then deny it” (16:83).

This means that they know, through their instinct, predisposition and intellect, that the Creator and Originator exists, as they recognize that every created thing needs a creator, and the universe is a created thing. Moreover, none of the creatures has claimed that he created the sun, moon, sky or earth, So, belief in the existence of a creator is inescapable.

“So, through Muhammad (S), Allah illuminated their darkness” – Through the effort and struggle of the Holy Prophet, Allah removed the darkness from those nations - the darkness of unbelief, polytheism, and ignorance. This means that the proof and evidence that the Prophet argued with were sufficient to secure the extirpation of the notions upon which the worship of fire and idols were based. This does not mean that the Prophet uprooted all the false religions and faiths such that they were wiped out entirely; rather, he proved that Islam was the true path and other paths were false.

“And removed the ambivalence from their hearts” – Through Muhammad (S), Allah removed obstacles from the hearts and allowed them to grasp the affairs that are hidden and unseen, such as the belief in Unicity and resurrection on Judgment Day, for these matters were deeply confounding to them. However, by the blessing of the Prophet, these problems were solved.

“And illumined the obscurity of their sight” – He removed the veils of darkness and obscurity from their eyes. And by darkness here we mean the deviation and corruption of beliefs which became like a darkness that covered their eyes and prevented them from seeing the truth.

“He rose among the people with guidance” – The Messenger of Allah (S) showed people the right path and erected for them signs that point towards the truth i.e., towards belief in one God, divinely sent Prophets and the Hereafter.

“And saved them from perversion” – He saved them from the state of misguidance that they lived and died in; misguidance in beliefs, morals, etiquette, manners and customs. It was as though they were drowning in the sea and the Prophet rescued them and saved them from annihilation.

“And removed their blindness” – He restored their sight and insight. The definition of blindness is inability to see but when used figuratively, it refers to those who cannot see the truth as it truly is, and when one learns to do so, he regains his sight.

“And led them to the right faith” – Guidance has many meanings. One of its meanings is guiding someone who is lost to the correct path and another meaning is helping someone arrive at his destination. The Holy Prophet (S) carried out both types of guidance – he showed people the path of felicity and helped them attain it in this world and the Hereafter.

“And called them towards the straight path” - Meaning the path that has no crookedness in it, and that is Islam.

“Then Allah took him back with kindness and election, affinity and preference” – Allah caused him to die and took his soul to the next world with kindness, not with anger or wrath, and with election from him, not by force or coercion. Alternatively, this could mean that Allah chose the Hereafter for him and willed that he should leave this world. He preferred the Hereafter for him over this world, as He, the Most High, says:

وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَىٰ

“And the Hereafter is better for you than this world” (93:4).

“Thus Muhammad (S) is now in ease and comfort, [free] from the hardships of this world” – He is free from its hardships and tribulations, and all the difficulties and opposition he faced. For death is Indeed, a comfort for the friends of Allah, and the lives of Prophets are full of discomfort because of all the hard work and struggle, toil and suffering they endure.

“He is surrounded by the blameless angels” – They have encircled him and assembled around him. They escort his pure soul to the loftiest company and the most exalted in rank.

“And the pleasure of the Forgiving Lord” – His pleasure in the Hereafter is much vaster because this world is incapable of manifesting the effects of His pleasure, but the Hereafter has greater potential.

“In the company of the Almighty King” – He is under the protection of Allah and closer to His grace.

“May Allah bless my father, His Prophet, the custodian of His revelation and His chosen servant” – The trustworthy custodian who was given charge of the revelation and the divine message, and the chosen servant who was selected from all His creation.

“Peace, blessings and mercy of Allah be upon him.”

In another manuscript, we read: “Thus Muhammad is now in ease and comfort from the hardships of this abode, the troubles of his burdens having been alleviated, and is now surrounded by the righteous angels.”12

Second Part

ثم التفَتت إلى أهل المجلس وقالت:

Then she turned to the people who were present in the gathering and said:

أنتم - عباد الله - نصب أمره ونهيه وحَمَلة دينه ووحيه، وأُمناءُ الله على أنفسكم وبلغاؤه إلى الأُمم زعيم حقّ له فيكم وعهد قدّمه إليكم وبقيّة استخلفها عليكم.كتاب الله الناطق والقرآن الصادق والنور الساطع والضياء اللامع، بيّنة بصائره منكشفة سرائره متجلّية ظواهره مغتبط به أشياعه.

You are the servants of Allah, the recipients of His commandments and prohibitions, the bearers of His religion and revelation, and the trustees of Allah over yourselves. You are the propagators of His message to all people. His true proxy is present among you, as [is] the legacy that he (the Prophet) bequeathed and that which he left behind, giving it authority over you - the Articulate Book of Allah, the True Qur’an, the Radiant Light, the Effulgent Illumination - with proofs that are manifest, mysteries that are evident and apparent messages that are clear.

قائد إلى الرضوان إتّباعه مؤدٍّ إلى النجاة. استماعه به تُنال حجج الله المنوّرة وعزائمه المفسّرة ومحارمه المحذّرة وبيّناته الجالية وبراهينه الكافية وفضائله المندوبة ورُخَصُه الموهوبة وشرائعه المكتوبة.

Those who follow it are envied, those who adhere to it are led to Allah’s pleasure and those who heed to it are saved. Through it, the enlightening proofs of Allah, His explicative verdicts, His forewarned prohibitions, His unambiguous statements, His sufficient evidence, His mandated virtues, His bestowed leniency and His ordained laws, are attained.

فجعل الله الإيمان تطهيراً لكم من الشرك، والصلاة تنزيهاً لكم من الكبر، والزكاة تزكية للنفس ونماءً في الرزق، والصيام تثبيتاً للإخلاص، والحج تشييداً للدين، والعدل تنسيقاً للقلوب، وإطاعتنا نظاماً للملّة وإمامتنا أماناً للفرقة، والجهاد عزّاً للإسلام، والصبر معونة على استيجاب الأجر، والأمر بالمعروف مصلحة للعامّة، وبرَّ الوالدين وقايةً من السخط، وصِلَة الأرحام منماةً للعدد، والقصاص حقناً للدماء، والوفاء بالنذر تعريضاً للمغفرة، وتوفية المكاييل والموازين تغييراً للبخس، والنهي عن شرب الخمر تنزيهاً عن الرجس، واجتناب القذف حجاباً عن اللعنة، وترك السرقة إيجاباً للعفّة، وحرّم الشرك إخلاصاً له بالربوبيّة، فاتقوا الله حقّ تقاته، ولا تموتنّ إلاّ وأنتم مسلمون. وأطيعوا الله فيما أمركم به ونهاكم عنه. فإنّه إنّما يخشى الله من عباده العلماء.

Allah made faith (iman) a means to purify yourselves from polytheism, prayer (salat) a means of freeing yourselves from arrogance, the poor-rate (zakat) a means of cleansing the soul and increasing sustenance, fasting (siyam) a means of establishing sincerity, pilgrimage (hajj) a means of upraising the religion, justice a means of maintaining harmony for the hearts, obedience to us (the Ahl al-Bayt) a means of maintaining order in the community, our leadership (Imamah) a security from disunity, holy struggle (jihad) a glory for Islam, patience as an aid in making one deserving of recompense, enjoining good (amr bil-ma’ruf) as a reformation of the masses, honouring parents a means of protection from [divine] wrath, keeping ties with family a means of increasing your numbers, sanctioned retaliation (qisas) a means of preventing bloodshed, fulfilling vows a means of earning forgiveness, honesty in weighing and measurement a means of avoiding diminution, forbidding the drinking of wine a means of becoming free of filth, eschewing defamation as a screen against imprecation and shunning theft a means of maintaining virtue.

He prohibited polytheism in order to make His Lordship exclusive,

اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

“So observe your duty to Allah with the dutifulness due to Him, and do not die except as Muslims” (3:102).

Obey Allah in that which He has commanded and forbidden you,

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

“For indeed, only those who possess knowledge fear Allah” (35:28).

Commentary

Then she (‘a) turned her focus from prophethood to the ‘two weighty things’ that the Noble Prophet (S) left behind - namely the Holy Book and the Pure Progeny, which stand in place of the Prophet - and addressing those who had gathered in the Prophet’s Masjid, she said:

“You are the servants of Allah, the recipients of His commandments and prohibitions” – Here the believers are being told that they are recipients of the divine commandments and prohibitions, because they were present when the laws were revealed and thus, they were the [primary] addressees.

“The bearers of His religion and revelation” – You bear the responsibility of [abiding by] religious laws because you witnessed the conduct of the Prophet (S) and the rulings that he instituted. And you are the bearers of the verses that were brought by Jibra’il when he descended with them upon the Prophet and the Prophet taught them to you.

“And the trustees of Allah over yourselves” – You have been given custodianship of the religion by Allah and you receive divine injunctions from the Prophet, which you then teach to those [among you] who do not know these laws.

“You are the propagators of His message to all people” – It is evident that knowledge is passed on from generation to generation over the centuries, and since you were contemporaries of the Prophet and heard his speech and learnt his practices, it is incumbent upon you to disseminate these instructions, teachings, words, and practices to the coming generations. You are the propagators of Islam to the other nations, and you must fulfil this great responsibility towards Islam and the Muslims.

You have to convey what has been entrusted to you and teach others about the divine laws revealed by Allah, without any change or distortion, because you are the mediums between the Prophet (S) and the rest of the Muslims. So, if you convey the message properly, you will be amply rewarded but if you are treacherous, then you will bear the burden of every corruption that comes about in the religion and amongst the Muslims.

“His true proxy is present among you, as [is] the legacy that he (the Prophet) bequeathed and that which he left behind, giving it authority over you” – These phrases have been narrated in most of the traditions, but they are not bereft of ambiguity and vagueness. It is possible that some words might be missing or have been omitted. Various commentators have given possible interpretations for these words, but each interpretation is arbitrary and has its own problems. In the end, it refers to how the Prophet (S) ‘enjoined that which was incumbent upon you and left behind amongst you that which he made his successor over you.

Thus, the Prophet left for you that which would fulfil the needs and suffice for the Muslims.’ Another version states: “And the legacy that we leave behind for you, and with us is the Book of Allah.” This phrase refers to the famous tradition that is accepted by all the Muslims wherein the Prophet (S) said: “Verily I leave behind for you two weighty things: the Book of Allah and my pure progeny - my Ahl al-Bayt; and they will not separate from each other until they join me at the Paradisiacal Pond.”13

Here, al-Sayyida Fatimah al-Zahra is talking about one of the two weighty things, namely the Glorious Qur’an. She called it the “Articulate Book of Allah” i.e., the book that clarifies and elucidates just like a human being who speaks with complete clarity.

“The Radiant Light” – The Qur’an refers to itself as ‘the Light’. It says, for example:

فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

“Therefore, believe in Allah and His messenger and the Light which We have revealed, and Allah is aware of what you do” (64:8).

“And the Effulgent Illumination” – It is a bright, glowing light, not a dull or weak one.

“With proofs that are manifest” – Its evidence and proofs are clear. Thus, the proofs of Unicity (tawhid), Prophethood (nubuwwah), Imamate (Imamah) and the resurrection on the Day of Judgment (qiyamah), among other beliefs, are clearly found by all those who understand the Qur’an and know the relationship between the cause and its effect. They have heard the words of the Almighty:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا

“If there had been in them (the heavens and earth) any god other than Allah, they would both have certainly been in a state of disorder” (21:22).

He draws comparisons for Us, and forgets his own creation, saying:

مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

“Who shall revive the bones when they have decayed?” (36:78).

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

“I did not create the jinn and men except that they may worship Me” (51:56).

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

“Say: If men and jinn should rally together to bring the like of this Qur’an, they would not [be able to] bring the like of it, even if they assisted one another” (17:88).

Among other similar verses that provide evidence and proof for what Islam teaches.

“Mysteries that are evident” – There are some verses in the Qur’an that are clear in meaning and of ostensible import, and other verses that have intricate meanings and hidden secrets, like the mysteries of chemistry, physics, the cosmos, the stars, predictions about the future and the news about the unseen, or what are referred to as the ‘allegorical verses’ (al-mutashabihat). The meanings of these verses are evident and known [only] by the people of wisdom and those who are firmly grounded in knowledge.

“And apparent messages that are clear” – The apparent meanings of the verses of the Qur’an are perfectly clear.

“Those who follow it are envied” – Those who follow the Qur’an attain a station in the sight of Allah that makes other people envious, meaning they wish that they too would attain similar stations as those who had followed the Qur’an.

“Those who adhere to it are led to Allah’s pleasure” – The Qur’an leads those who follow it towards the pleasure of Allah. Alternatively [it could mean] adherence to the Qur’an leads to divine pleasure. Either way, the result is the same.

“And those who heed to it are saved” – Listening to the Qur’an gets people saved, just as the Almighty says:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

“And when the Qur’an is recited, then listen to it and remain silent, that mercy may be shown to you” (7:204).

This is especially true if the listening is accompanied by reflection and contemplation, because through listening to the Qur’an one develops a fear of [disobeying] Allah as well as hope in His mercy. This is how human beings attain salvation from the wrath of Allah. How many an unbeliever accepted Islam because of listening to the Qur’an, and how many a sinner repented, and how many deviants returned to the straight path, and how many doubters and sceptics attained certitude [through listening to it]?

“Through it the enlightening proofs of Allah are attained” – Arguments are what human beings use to prove their beliefs and positions. The Qur’an can be used in debates to present intellectual arguments and propositions, [prove] legal doctrines and for [other] general matters as well.

“And His explicative verdicts” – These are the verdicts that the Qur’an itself explains, or that the Prophet (S) or Imams (‘a) explain, since the Qur’an was revealed in their house, and ‘the People of the House know better what is in the house’. They explained the laws of ritual worship, its methods and the particulars related to it, from ablution (wudhu’) and ritual bath (ghusl), to prayer (salah), fasting (sawm), pilgrimage (hajj), holy struggle (jihad) and the other obligatory actions.

“And His forewarned prohibitions” - In the Qur’an, Allah warns His servants against committing prohibited acts. He warns them of a painful chastisement in this world and the next [if they do commit these acts].

“And His unambiguous statements” – Meaning the clear, decisive verses (al-muhkamat) that do not require elucidation.

“And His sufficient evidence” – Another version reads: “And His sufficient metaphors,” meaning the allegorical verses (al-mutashabihat) that are known to those who are firmly grounded in knowledge.

“His mandated virtues” – These are the recommended actions that Allah has charged human beings with i.e., those [actions] that He has invited them to perform without making it incumbent, like the midnight prayer etc.

“His bestowed leniency” – There are, in the Qur’an, some rules that are obligatory and others that are recommended. With regards to the latter, human beings have been given a choice and may decide to perform these actions or abandon them.

“And His ordained laws” – This is what Allah has legislated and ordained for His servants as an inseparable part of religion.

Then she (‘a) turned to the subject of the philosophy or wisdom behind Islamic injunctions and theirs benefits and secrets, emphasizing the fact that Islamic laws are preventative measures more than remedial ones, as it is said, ‘prevention is better than cure’. This will become clear as we examine the following section of her sermon:

“Allah made faith (iman) a means to purify yourselves from polytheism” – Another version reads: “Allah made faith incumbent upon you…” The verses that command people to have faith in Allah alone, were revealed in order to purify people from the filth of ascribing partners to Allah. Polytheism is like the harmful microbes that spread disease and faith is what sanitizes them. Polytheism is impurity that comes over the minds and sullies the intellects, resulting in pollution of the hearts, whereas faith is a purifying agent that removes all that impurity.

“And prayer (salah) a means of freeing yourselves from arrogance” – The goal of legislating prayer is annihilating the vice of arrogance, because prayer is humility and submissiveness in front of Allah and [the act of] bowing, prostration and self-humbling. Most of those who are afflicted by the disease of arrogance are people who have abandoned prayer.

“And the poor-rate (zakat) a means of cleansing the soul and increasing sustenance” – In another version: “And the poor-rate (zakat) a means of increasing your sustenance.” The poor-rate was named ‘zakat’ because it cleanses the human being. The Almighty says:

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا

“Take alms out of their property, that you may cleanse them and purify them thereby” (9:103).

and Allah has made the giving of zakat a means for gaining blessings and increase. Through it, Allah permits the land to flourish, and crops begin to thrive, udders brim with milk, blessings flow continuously, and fruits abound.

“And fasting (siyam) a means of establishing sincerity” – It is possible for a person to pray in order to show off, but he cannot fast and spend his entire day hungry and thirsty, bearing this hardship through self-control and denial, with the intention of showing off. Thus, fasting (sawm) is evidently the most sincere worship that one can perform for the sake of Allah.

“And pilgrimage (hajj) a means of strengthening the religion” – Pilgrimage has many spiritual benefits and advantages that cannot be attained by any other act of worship. Hajj is an assembly of a large number of believers from far off lands and various countries, from the East and West and from every region where Muslims live. They come together at a specific time and place, and in a specific manner.

They meet and come to know one another. So, the African Muslim gets acquainted with the Asian Muslim, and the Eastern Muslim learns about the state of the Western Muslim. There are many advantages of such meetings, aside from the numerous spiritual benefits that the pilgrim gains by performing the rites of hajj while humbly submitting himself to the will of Allah, seeking repentance and carrying out all the other acts of worship.

“And justice [as] a means of maintaining harmony for the hearts” – In another version: “as a means of maintaining devotion of the hearts.” I do not know of a better and more perfect definition for justice than this one, because maintaining harmony means putting things in order, just as one would arrange the beads of a rosary (sibhah) with a string; So, if the string breaks, the beads would scatter and the order and harmony would be disrupted.

Justice in society can be compared to the string of a rosary. Justice for the individual, couples, family and society, as well as being just with one’s relatives and other people, is a means of keeping the hearts in order and maintaining harmony and unity between them. When justice is lost, harmony is lost and hatred, rancour, discord, and in the end, conflict, take its place. Justice is not restricted to rulers, governors and judges. Rather, it is incumbent on every human being to live his life under the shade of justice, and to treat his wife, his children, his family and his society justly in order to maintain love in the hearts.

“And obedience to us (the Ahl al-Bayt) a means of maintaining order in the community”

– Another version reads: “our obedience”. Every nation that wishes to survive must have the ability to choose the type of administration that governs it. Government is a broad term that encompasses many meanings. The governing apparatus, the various ministries, and the legislative body that issues directives on various social matters all fall under the rubric of ‘government’.

It is obviously important for the government to have authority and for the people to submit to its authority and follow its directives. This is what we call ‘regulation’. So, if the government is righteous, it spreads righteousness within its domain and among its subjects, but if it is corrupt, then corruption becomes manifest in both land and sea.

The Muslim community, which considers itself the leader of all civilized and cultured communities, must be organized and Allah has made obedience to the Ahl al-Bayt (‘a) a means of maintaining order in the Muslim ummah. This means that Allah has given complete and unrestricted authority only to the twelve Imams of the Ahl al-Bayt (‘a), as they are the pure progeny of the Holy Prophet (S), not to anyone else who takes over the reins of government or occupies the seat of power.

It is not incumbent to obey such a person or comply with his orders. Allah made obedience to the Imams of the Holy Household incumbent for Muslims because He has granted them certain gifts and bestowed upon them the ability to recognize the best course of action for the society, what benefits and harms the people and what reforms and corrupts them.

We have seen how al-Sayyida Fatimah al-Zahra (‘a) described the Qur’an, saying that it has been kept as a guide for the people and elaborating on its greatness. After this, she spoke of the philosophy of Islamic teachings and injunctions. Then, she turned to the second of the two ‘weighty things’ i.e., the Pure Progeny of the Holy Prophet (S) – the Ahl al-Bayt. They are the ones who have been given authority over the people and whose obedience has been made obligatory for the people. As Allah says:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“Obey Allah and obey the Messenger and those vested with authority from among you” (4:59).

By Allah, if the Muslims had opened the way for the Ahl al-Bayt and obeyed them from day one, this world would have been a place of ease and abundance, and a garden of bliss. With the passage of time, felicity would have pervaded all strata of human society. There would be no oppression, tyranny, or bloodshed on the face of this earth. No wealth would be usurped, no honour would be violated, no soul would perish due to injustice and there would be no ignorance, illiteracy, backwardness, or degeneration in the Muslim community. There would be no poverty, deprivation, persecution, or hunger in the world. Leadership in Islam is a vast subject that needs to be analysed and discussed thoroughly, and this would require a large encyclopaedic volume.

“And our leadership (Imamah) as a security from disunity” – Another version reads: “a means of reuniting the factions.” Like the Book of Allah, the Imam is a leader and a guide for the people. Look, for example, at the Imam of a congregational prayer – how he is followed by those praying behind him in his actions, from standing to bowing to prostration and So, on. He is thus followed in his limited actions, and this is why he is called the ‘leader of the congregational prayers’ or the ‘congregational prayer leader’. The great leadership (al-Imamah al-kubra) is a divine appointment by Allah because it comes after prophethood and is just as important. Look at how the close friends of Allah constantly ask Allah to raise them to the lofty station of Imamah.

Prophet Ibrahim (‘a), the Friend of Allah, was told by the Almighty:

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا

“I am making you an imam of the people” (2:124).

Meaning a leader whose words and actions are followed, and one who is responsible for managing the affairs of the community, keeping things in order, punishing wrongdoers etc. Imamah here does not mean prophethood, because Ibrahim was already a Prophet and Allah gave him the added position of Imamah. When we consider the words “I am making you…” it becomes clear to us that Allah is the one who appoints the imam and it is not for people to decide who their leader should be, based on the opinions of certain individuals and their personal inclinations.

If we examine the next part of this verse, we will realize something fundamental. He said: “And from among my descendants?” He (the Almighty) said, “My pledge does not extend to the unjust.” This means that when Ibrahim was given the Imamah by Allah, he asked: “Will You give this honour to my descendants as well?” at which point the Almighty replied: “My pledge does not extend to the unjust.” Mujahid said: “The pledge being referred to here is the Imamah.” This has also been narrated from Imam al-Baqir and al-Sadiq (‘a).

Thus, an unjust person can never be an imam of the people, and this, in turn, implies that the Imams are infallible because Allah refused to give His pledge (which is the Imamah) to any unjust person, and whoever is not infallible is ipso facto unjust, either to himself or to others.

When we reflect upon these verses, it becomes evident that the vicegerents must be appointed by Allah Himself. For example, the Qur’an states:

يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ

“O Dawud! Indeed, We have made you a vicegerent on the earth...” (38:26).

وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ

“And We ordained among his descendants prophethood and the Book” (29:27).

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا

“And certainly, We gave Musa the Book and appointed with him his brother Harun as an aide” (25:35).

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا

“And We made them Imams, guiding by Our command…” (21:73).

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا

“Behold, I appoint you an Imam of the people” (2:124).

وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

“…and make us Imams for the God-wary” (25:74).

وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي

“And appoint for me as a minister from my family” (20:29).

هَارُونَ أَخِي

“Harun my brother” (20:30).

And many similar verses wherein we find words like “We appointed”, “Appoint us” etc.

Here, when al-Zahra (‘a) says “our leadership (Imamah),” she means the Imamah of the twelve Imams, including her noble husband, the father of the Imams, Ali Ibn Abi Talib (‘a).

“And holy struggle (jihad) as a glory for Islam” – Glory cannot be achieved but through strength, and strength is shown by use of weapons, assembling armies, showing off the accoutrements of war, sending forth champions etc. The best way to show one’s might, and strong character is struggling in the way of Allah. For strength, might, capability, sacrifice, the extent of Muslims’ connection to the Cause, and the display of valour in the heat of battle, resulting in victory and conquest of the enemies of faith, and striking fear into every adversary of Islam, are the only ways to attain glory. Might submits only to might, neither to humanitarianism, nor to revolution alone – just to might. This is how glory is attained.

“And patience as an aid in making one deserving of recompense” – Patiently enduring hardships like poverty, sickness, debt, incarceration, and loss, signify one’s submission to the will of Allah. This submission is a lofty trait and an exalted station that enables the patient human being attain great reward and full recompense. It is through patience that one can perform acts of worship and refrain from evil deeds.

“And enjoining good (amr bil-ma’ruf) as a reformation of the masses” – Allah has made enjoining good obligatory for every Muslim to the extent of his ability, under specific conditions that have been clearly stipulated, and this is considered a form of holy struggle (jihad). Each individual in a Muslim society is deemed responsible for his religion. This is the true meaning of the Prophet’s (S) statement: “All of you are shepherds, and each is responsible for his flock.”

Islam does not believe in irresponsibility or isolation from the religious community, because Islam considers all Muslims as one family - one nation that is linked by ties of faith and belief.

“And honouring parents a means of protection from [divine] wrath” – This means that dishonouring one’s parents causes the wrath of Allah and His anger, just as being dutiful towards them is a means of protecting oneself from His wrath. The importance of this becomes clear when we read the [numerous] verses that advise us to fulfil the rights of our parents:

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا

“And we have enjoined man to be good to his parents…” (29:8).

يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ

“They ask you concerning what they should spend. Say: ‘Whatever wealth you spend, let it be for [your] parents…’” (2:215).

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا

“Worship Allah and do not ascribe any partners to Him and be good to parents” (4:36).

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا

“Say, ‘Come, I will recount what your Lord has forbidden you from. That you shall not ascribe any partners to Him, and you shall be good to the parents...’” (6:151).

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا

“Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side one of them or both do not say to them as much as “Fie!” and do not chide them but speak to them noble words” (17:23).

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

“And lower the wing of humility to them out of mercy, and say: ‘My Lord! Have mercy on them, just as they cared for me when I was a small child’” (17:24).

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

“And We have enjoined man concerning his parents: His mother carried him through weakness upon weakness, and his weaning takes two years. So, give thanks to Me and to your parents; to Me is the return” (31:14).

وَإِنْ جَاهَدَاكَ عَلَىٰ أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا

“But if they strive to make you associate with Me that about which you have no knowledge, then do not obey them but keep with them honourable company in this world…” (31:15).

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

“We have charged man that he be kind to his parents, his mother bore him painfully, and painfully she gave birth to him; his bearing and his weaning are thirty months until, when he is fully grown, and reaches forty years, he says, O my Lord, dispose me that I may be thankful for Your blessing wherewith You have blessed me and my father and mother, and that I may do righteousness well pleasing to You; and make me righteous also in my seed, behold, I repent to You, and am among those that surrender” (46:15).

أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ ۖ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ

“Those are they from whom We shall accept the best of what they have done, and We shall pass over their evil deeds. They are among the Inhabitants of Paradise - the true promise which they were given” (46:16).

After reading all these verses, what she (‘a) means when she says that honouring parents is a protection from [divine] wrath becomes clear for us. This subject requires a more detailed discussion, but this will suffice for now.

“And keeping ties with family a means of increasing your numbers” – Another version reads: “And keeping ties with family as means of prolonging your lives and growing your numbers.” Actions have certain natural and inescapable consequences. One who keeps ties with his family (i.e. the close of kin who are related to him through the womb of their mothers) through his words, actions or [assisting them with] his wealth will, as a result, live longer, have many children, and become rich. We have many traditions that assert this – that keeping ties with near relatives increases wealth and prolongs life.

At the same time, severing ties with one’s family results in the shortening of life and loss of wealth. In our life, we have seen many people who kept ties with their near relatives and were blessed with abundance and numerous offspring, despite the fact that they did not possess the required conditions for all this. On the other hand, we have also seen many of our contemporaries who severed ties with their relatives – meaning that they cut off all forms of communication with their close kin – and it was as though they cut the roots of their lifespans and destroyed their own lives; they lost what they possessed and were forced to take loans after they became poor.

“And sanctioned retaliation (qisas) a means of preventing bloodshed” – In all the charters and constitutions of the world, there is no law that protects the life of people like the law of sanctioned retaliation (qisas). This is why the Almighty says:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

“In sanctioned retaliation there is life for you, O you who possess intellects, that you may be God-wary” (2:179).

It is astonishing how taking the life of a killer is considered preserving and protecting the lives of others. This is because when a human being decides to kill someone unjustly, if he knows that he will face retribution and will be executed [for his crime], it will most certainly prevent him from committing the crime. On the other hand, if he knows that his only punishment will be incarceration, and in prison there is rest, food, and drink, as well as the possibility of pardon or parole, or using bribery and the influence of those who are close to government ministers to reduce his sentence etc. then he will easily spill the blood of the innocent.

The laws of non-Muslims that have been adopted in some Muslim countries do not cater for retribution against killers and they think that since sanctioned retaliation does not bring the murdered person back to life, there is no benefit in killing yet another person. This is why they made prison and hard labour the punishment for murder. However, we see that the prisons of the world are full of criminals who have committed murder and we find this crime to be on the rise everywhere.

It is interesting to see that [in the above verse] Allah addresses the intelligent people when He says: “O you who possess intellects” and then He continues: “…that you may be God-wary.” Allah is addressing the intelligent people who understand and realize that sanctioned retaliation is the best deterrent and the strongest hindrance against murder. It is better than incarceration, torture and the like. Unfortunately, however, divine law has been neglected and abandoned, and the western judicial system has been preferred over the laws of Allah! How can Muslims expect to be masters over themselves, with dignity and independence, while they blindly follow the Jews and Christians in their laws and charters, and even in their calendar? The Islamic Hijri calendar has become a thing forgotten, and the Gregorian calendar is better known and followed in the Islamic countries by their governments and citizens! A lot more can be said about this, but there is no benefit in mentioning all these shortcomings as there does not seem to be any hope for change in the foreseeable future.

“And fulfilling vows a means of earning forgiveness” – A vow is a promise that one makes to Allah. Being loyal to one’s vow is the same as fulfilling one’s promise, as the Almighty says:

وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا

“…And whoever fulfils what he has promised to Allah, He will give him a great reward” (48:10).

In addition, human beings are able to attain forgiveness through making vows and fulfilling their vows.

“And honesty in weighing and measurement a means of avoiding diminution” – Allah has made it incumbent on the buyer and seller to be wary of the rights of people, not to cheat others of their possessions and to be just and fair, not treacherous, in their dealings. This is done by ensuring that the measurements used to weigh foodstuffs and other things should not be tampered with.

“And forbidding the drinking of wine a means of becoming free of filth” – We have already mentioned all the different meanings of filth (rijs) when discussing the Verse of Purification (ayah al-tathir), and wine is considered one of the filthy things, as the Almighty says:

إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

“Indeed, wine, gambling, idols, and the divining arrows are filthy works of Satan, So, avoid them So, that you may be felicitous” (5:90).

Numerous books and articles have been written, by both Muslims and non- Muslims, about the harmful effects of alcohol and the crimes that have been committed by those who drink. Suffice it to say that when we refer to the various meanings of rijs, it clearly includes many of the harmful effects of alcohol to one’s health, mind and the society in general.

“And eschewing defamation as a screen against imprecation” – Another version reads: “And eschewing defamation of married women…” Islam is a religion that preserves the honour of individuals. In Islam, questioning someone’s honour is considered a crime – a crime that is punishable in this world and in the Hereafter. Ascribing debauchery to people of chastity and virtue, be they men or women, is not something to be taken lightly.

Islam does not allow a person to raise doubts about the honour of individuals and to question their chastity and morality. If a person accuses someone, who is not known to be of lewd character, of debauchery, he must prove his accusation by producing evidence and witnesses. If he is unable to do this, he will be punishable by law. The Almighty says:

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“As for those who accuse honourable women and do not bring four witnesses, flog them eighty lashes and never accept any testimony from them after that, and they are transgressors” (24:4).

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

“And: Indeed, those who accuse honourable and unwary faithful women shall be cursed in this world and the Hereafter, and there shall be a great punishment for them” (24:23).

From this, we glean the meaning of al-Sayyida Fatimah’s words: “And eschewing defamation as a screen against imprecation” i.e., those who avoid accusing others of debauchery are protected from imprecation (la’nah), and the meaning of imprecation here is being distanced from the mercy of Allah.

“And shunning theft a means of maintaining virtue” – Hands are considered valuable assets as long as they are trustworthy and chaste, but if they steal then they become treacherous, dishonourable and lose value, because of having transgressed the limits. Abu al-’Ala’ al-Mu’arri once asked al-Sayyid al-Murtadha ‘Alam al-Huda (may Allah be pleased with him): “How can a hand worth five hundred gold pieces be severed for four silver coins?” Meaning, how can a hand whose blood money (diyah) is five hundred gold coins, be severed for stealing something worth only four silver coins? So, al-Sayyid al-Murtadha answered him saying: “The honour of trust gave it value, and the vileness of treachery reduced its worth – So, understand the wisdom of the Creator!” Thus, we see that theft undermines one’s honour while eschewing theft leads to the preservation of one’s virtue and trustworthiness.

In the book Kashf al-Ghummah, after her statement: “And shunning theft a means of maintaining virtue,” we find: “And not consuming the wealth of orphans, and overindulgence in the property that is rightfully theirs (fay’), as succour against oppression. And justice in judgment as a relief for the masses.” - An orphan is a child who has lost either one or both of his parents at a young age and inherits from what they leave behind but because of his young age, he is not able to protect or manage the wealth that he inherits. It is then that the greedy hawks encircle him, knowing him to be weak and unable to protect himself. This is when open oppression and vile injustice is seen; but Allah has decreed the punishment for these oppressors and their chastisement in the Hereafter. He says:

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

“Verily those who consume the property of orphans unjustly only ingest fire into their bellies, and soon they will enter the Blaze” (4:10).

So, Allah made it incumbent to avoid consuming the property of orphans in order to protect us from falling into injustice and oppression, the punishment for which has been mentioned above.

As for the phrase: “And overindulgence in the property that is rightfully theirs (fay’)” – the meaning of fay’ here is one-fifth of the booty or property [that is acquired without battle] which Allah bestowed to His messenger [to use of as he wished], and we have discussed this in the introduction to the sermon and the verses that are related to Fadak.

“And justice in judgment as a relief for the masses” – We have read her (‘a) words concerning justice in the general sense, like justice between spouses, between [one’s] children and between people. Here she is specifically talking about the justice of rulers and judges, and especially the government in power, from the sovereign to the ministers, governors, chiefs, judges etc. It is natural for those who hold high positions to feel a sense of entitlement due to the grandeur that surrounds them. This makes them think that they are more important, of greater status and loftier standing than everyone else.

The common people feel a great distance and disconnect between themselves and the ruling class. It is not possible for anyone to meet the head of state or a high-ranking official, especially if he needs something from them – even more So, if one of the government workers has oppressed him. This leads to antipathy between governments and the people, and between governmental institutions and the citizenry. However, if the leaders are just and cater for the rights of the weak, it gives rise to a spirit of hope in the hearts of the oppressed, and in the hearts of the entire nation. The people [then] look to the government as a child looks towards his father, as a student looks to his teacher and as a patient looks to his doctor – with love and respect. This is how comfort and empathy is achieved between the people and the ruling class, along with co-operation, goodwill, compassion, affection etc.

“He prohibited polytheism in order to make His Lordship exclusive” – Because polytheism is a form of disbelief, and it is incumbent on the servants to worship Allah alone, putting faith in Him exclusively.

In the end, she concluded this part of her sermon with verses that are aptly related to her subject:

اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

“So, observe your duty to Allah with the dutifulness due to Him, and do not die except as Muslims” (3:102).

“And obey Allah in that which He has commanded and forbidden you,”

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

“For Indeed, only those who possess knowledge fear Allah” (35:28).

Third Part

Then she continued:

ثم قالت: أيّها الناس! اعلموا أنّي فاطمةّ! وأبي محمّد. أقول عَوداً وبدءاً. ولا أقول ما أقول غلطاً، ولا أفعل ما أفعل شططاً.

O People, know that I am Fatimah, and my father is Muhammad (S). I say again to you, and what I am saying is not false and what I am doing is not in transgression.

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

“There has certainly come to you a messenger from among yourselves; grievous to him is your distress; he is full of concern for you, and compassionate and merciful to the believers.” (9:128).

فإن تعزوه وتعرفوه تجدوه أبي دون نسائكم وأخا ابن عمّي دون رجالكم. ولنعم المعزِيُّ إليه صلى‌الله‌عليه‌ وآله، فبلّغ بالرسالة، صادعاً بالنذارة، مائلاً عن مدرجة المشركين ضارباً ثَبجهم، آخذاً بأكظامهم.

So, if you trace his lineage and know him, you will realize that he is my father and not the father of anyone amongst your women. He is the bother of my cousin [and husband], and not of any of your men. How excellent it is to be related to him (S). He propagated the message, warned the people openly and turned against the ways of the polytheists, breaking their backs, and strangling their throats.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

“He called [them] to the way of his Lord “with wisdom and good advice” (16:125).

يكسر الأصنام، وينكت الهام، حتى انهزم الجمع وولّوا الدبر، حتى تفرّى الليل عن صبحه وأسفر الحق عن محضه، ونطق زعيم الدين وخرست شقاشق الشياطين، وطاح وشيظ النفاق، وانحلّت عُقد الكفر والشقاق.

He broke the idols and struck the heads, until they were defeated and forced to flee. Night gave way to the day and the pure truth shone forth. The leader of faith spoke, and the camel-frothing of the devils were silenced. The servants of hypocrisy perished, and the knots of disbelief and schism were undone.

وفُهتم بكلمة الإخلاص ونفرٌ من البيض الخِماص وكنتم على

You uttered the words of faith in the presence of the bright-faced and empty-of-stomach, while you were on

شَفَا حُفْرَةٍ مِنَ النَّارِ

“The brink of a fiery pit” (3:103).

مذقة الشارب، ونهزة الطامع، وقبسة العجلان، وموطئ الأقدام. تشربون الطرق، وتقتاتون القِدَّ والورق، أذلّةً خاسئين. تخافون أن يتخطفكم الناس من حولكم. فأنقذكم الله تعالى بمحمّدٍ صلى‌ الله‌ عليه‌ وآله بعد اللتيّا والتي، بعد أن مُني بِبُهم الرجال، وذُؤبان العرب، ومَرَدَة أهل الكتاب.

A mere draught for the drinker and opportunity for the lustful [were you]. A flickering flame and a treading ground for others [were you]. You would drink from polluted water and eat dried animal skins and leaves. Abased and spurned, you feared being dispossessed by those around you. Then Allah, the Almighty, rescued you through Muhammad (S), after all these calamities and after suffering at the hands of barbarians, the wolfish Arabs, and the rebellious People of the Book.

كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا الله

“Whenever they ignited the flame of war, Allah extinguished it” (5:64).

أو نَجَم قرن للشيطان، أو فَغرتْ فاغرة من المشركين، قَذف أخاه في لهواتها. فلا ينكفئ حتى يطأ صِماخها بأخمصه، ويخمد لهبها بسيفه، مكدوداً في ذات الله، مجتهداً في أمر الله، قريباً من رسول الله، سيّداً في أولياء الله، مُشمّراً ناصحاً، مجدّاً كادحاً. وأنتم في رفاهية من العيش، وادعون فاكهون آمنون، تتربصون بنا الدوائر، وتتوكّفون الأخبار، وتنكصون عند النزال، وتفرّون من القتال.

Whenever the horn of Satan appeared or the polytheist’s maw opened [in defiance], he would dispatch his brother [Ali (‘a)] into its midst; and he would not return until he had trampled on its ear with the soles of his feet and put out its blaze with his sword. He strove for the sake of Allah and struggled in the way of Allah. He was close to the Prophet of Allah, a leader among the friends of Allah, always prepared and diligent, sincere, earnest, and hard working – never fearing the reproach of any reproacher. Meanwhile, you were living lives of ease and comfort, relaxed, unperturbed, and secure; awaiting the reversal of our fortunes, keenly waiting for news [of our failures], retreating during conflict and fleeing from battle.

Commentary

In this section of her sermon, al-Sayyida Fatimah al-Zahra (‘a) completed her discussion about the philosophy of Islamic laws, and the reasoning behind religious injunctions. Then she proceeded to her main subject and intended goal, which was to seek her rights and decry the oppression she had faced from those in power. Before anything else, she addressed the people who were present in the masjid - because they had pledged their allegiance to the head of state - and not the head of state himself, because he was one of the parties involved in the litigation and dispute.

This is why she introduced herself to those who were present, as is the norm in legal proceedings, since she was the plaintiff and the daughter of the Holy Prophet (S) and a member of his pure progeny; rather, she was the Queen of Islam. The litigation took place in the presence of the Muhajirun, the Ansar and others – and these were, in those days, the most important Muslims whose opinions carried weight.

The matter being disputed was the land that had been in al-Sayyida Fatimah’s control for some years before it was confiscated and taken over by Abu Bakr, without any legal basis. This is why al-Sayyida Fatimah addressed those who were present in the gathering and said:

“O People, know that I am Fatimah” – She mentioned her name to the gathering; the name that was not unknown to anyone; the name that people had heard time and again from the lips of the Noble Prophet (S) as he mentioned it with love and affection. This phrase alone would require many pages of commentary.

“And my father is Muhammad (S)” – This noble extraction is the loftiest lineage that a person can have – a lineage that is the envy of creation and the pearl of the crown of existence, more eminent than the sun. Yes, Fatimah is the daughter of Muhammad, Master of the Prophets, the most honourable servant, the purest of creatures and the best of all creation. Yes, it is the daughter of this great man who is giving a sermon, speaking, providing evidence, and raising her voice against the oppression that she faced. She introduced herself So, that nobody could say: “We did not know who she was” or “Why did she not introduce herself” or “Why did she not tell us about her lineage?” So, by mentioning this, the people were left with no excuse. Indeed, Fatimah Bint Muhammad (S) had come to seek her rights and the property that had been confiscated and usurped from her.

“I say again to you” – Meaning, I repeat and reiterate what I had said in the beginning, with certainty about what I say.

“And what I am saying is not false” – i.e., there is nothing wrong in what I say. It is neither untrue, nor deceptive nor fallacious.

“And what I am doing is not in transgression” – I am not unjust or oppressive in what I say and I have not transgressed the bounds.

“There has certainly come to you a messenger from among yourselves; grievous to him is your distress; he is full of concern for you, and compassionate and merciful to the believers.” – She started this discussion by mentioning her father, the Messenger of Allah (S) and joined her speech with the words of Allah, the Most High. The verse she quoted means: Indeed, the Prophet is from the Arabs. It is difficult for him to see your hardship and distress. He is concerned about you and desires that you attain felicity. He has compassion and mercy for the believers among this nation.

“So, if you [seek to] honour him and know him” – Meaning that if you wish to know who is related to him, whose father he is, whose bother he is, etc.

“You will realize that he is my father and not the father of anyone amongst your women.”

– Yes, I am his only daughter, and he is my father. And none of your womenfolk share this pure and noble lineage with me.

“And he is the bother of my cousin [and husband], and not of any of your men” – He is the brother of my husband and nobody else shares this honour. The brotherhood being referred to here is not one of blood, rather it is the brotherhood that came about on the day of al-mu’akhat, when the Prophet of Allah (S) established a pact of brotherhood between his companions and chose for himself Ali (‘a) as his brother. The Prophet would refer to his brotherhood with Ali on many different occasions and laid special emphasis on the words ‘my brother’, saying: “Call my brother,” “Where is my brother?” “You are my brother in this world and the next,” etc. for example.

Ali (‘a) used to express his pride at being the chosen brother of the Prophet and even composed some couplets about this. For example, he (‘a) said:

أنا أخو المصطفى لا شكّ في نسبي

معه ربيت، وسبطاه هما ولدي

I am the brother of al-Mustafa, there is no doubt in my relationship

With him was I raised, and his two grandsons are my offspring

And:

محمّد النبي أخي وصنوي

وحمزة سيّد الشهداء عمّي

Muhammad, the Prophet, is my brother and cousin,

and Hamzah, the master of martyrs, is my uncle

And:

ومن حين آخى بين من كان

حاضراً دعاني وآخاني وبيّن من فضلي

And he who established the bond of brotherhood between those present,

invited me and made me his brother before expounding my merits

He (‘a) also said: “I am the servant of Allah and the brother of the Messenger of Allah. I am the most veracious (al-siddiq al-akbar) and the ‘great distinguisher’ (al-faruq al-a’zam) – no one else can say this [about himself] but a liar.”

“How excellent it is to be related to him (S)” – He is the best person to be related to and the most honourable person to have as one’s family, because he is the purpose of creation and by his blessing, everything in creation gets its sustenance.

“He propagated the message and warned the people openly” – The Prophet delivered all the messages that he was instructed to deliver and warned the people, telling them about the horrors of chastisement in the Hereafter.

“Turned against the ways of the polytheists” – meaning that he turned away from the customs and norms of the polytheists.

“Breaking their backs” – The Prophet used to strike their backs i.e., he fought against the disbelievers and the polytheists.

“And strangling their throats” – He covered their mouths or gripped their throats. This is a metaphor for stopping them from transgression, thwarting their plots and refuting their falsities.

“He called [them] to the way of his Lord ‘with wisdom and good advice.’” (16:125) – He invited them towards Allah, not towards this world; to the way of his Lord, not that of anyone else. He was careful about the people’s level of understanding and called them with wisdom, i.e., with clear speech that does not give way to ambiguity or doubt, towards the truth. This is how he dealt with the educated and cultured class. As for the general masses, he invited them through good advice and words that would bring satisfaction to the hearts and souls, as well as counsel that would benefit them in their lives. He debated with the disbelievers in the best manner, showing them that they were wrong using evidence and proofs.

“He broke the idols” that the polytheists believed in and worshipped instead of Allah.

“And struck the heads” – This alludes to his battle against the chiefs of the disbelievers, the flag-bearers of polytheism who themselves ignited the flames of war and sedition, such as Shaybah, ‘Utbah and Abu Jahl.

“Until they were defeated and forced to flee” – The struggle continued for many years, taking the form of battles and wars, until the Prophet was able to uproot the sources of sedition and corruption, whereupon the strength of the disbelievers was broken, and their morale was weakened, until they were defeated and forced to flee.

“Night gave way to the day and the pure truth shone forth” – The darkness of disbelief was dispelled and the brightness of the dawn of Islam shone forth. The coverings that had veiled the truth were removed and the pure, unadulterated truth became manifest. All this is a metaphor for the rallying of the forces of faith.

“The leader of faith spoke” – The leader of the faith spoke about matters pertaining to the religion and the Muslims, with complete freedom and openness.

“And the camel-frothing of the devils were silenced” – Camel-frothing is the white foam that forms around the mouth of a camel when it is agitated or excited. The silencing of the ‘camel-frothing of devils’ refers to subduing the activities of the corrupt and muffling their voices.

“The servants of hypocrisy perished” – This means that the hypocrites lost their influence and their efforts failed.

“And the knots of disbelief and schism were undone” – The schemes, plots and plans of the disbelievers against Islam and the Muslims all failed, as in the Battle of the Confederates (ahzab) for example.

“You uttered the words of faith” – i.e. you recited the testimony of faith “There is no god but Allah…”

“In the presence of the bright-faced and empty-of-stomach” – Whose faces were bright and gleaming, and stomachs were empty because of fasting or abstemiousness. This may be referring to specific individuals who had these two qualities – namely the most illustrious companions of the Prophet (S) or the Ahl al-Bayt (‘a).

“While you were on ‘the brink of a fiery pit’” (3:103) because of disbelief and ascribing partners to Allah.

Then she went on to describe the society and the kind of lives that people lived before the coming of Islam, saying:

“A mere draught for the drinker and opportunity for the lustful [were you]” – If a thirsty person passed by a place where he found water which had no owner, or whose owner was weak and unable to protect his property, he would seek to drink from that water and quench his thirst. Similarly, if a person found food and its owner was weak, he would take that the opportunity to consume the food, even if it did not belong to him.

“A flickering flame” – This is a flare or a flame that is hastily taken by someone who needs fire.

“And a treading ground for others [were you]” – You were abased and humiliated, trampled upon by the mighty.

“You would drink from polluted water” – The water that you used to drink was collected from marshes and pits where animals would enter and where camels urinated, while it is known that honourable souls are repulsed by this kind of filthy water and would never be willing to drink it. However, because of your ignorance, lowliness, and ignominy, you drank it – as if you never knew how to dig wells, locate springs or create canals under the earth. Some people still live like this, to this day, in certain Muslim countries that have distanced themselves from religion and civilization, as we read in some newspapers and magazines.

“And eat dried animal skins and leaves” – Your provisions and food consisted of dried meat and hide, as well as leaves from trees. For the vast arid lands were barren, with no growth or vegetation, and farming was something that held no meaning for you.

“Abased and spurned” – One who is spurned is rejected and driven away. Such an individual is not allowed to be near the people because of his vileness.

“You feared being dispossessed by those around you” – Degeneration and decadence lead to disturbance in social life, anarchy, loss of peace, security, stability, and tranquillity in the hearts. The strong prey on the weak, the affluent monopolize the scant resources and the rich subjugate the poor – nobody fears the law, worries about punishment, or dreads the government. We notice that in countries where the rule of law is not respected by the masses, crimes such as kidnapping, robbery and rape are prevalent. Places where the law is only upheld for the poor and weak see bloodshed, looting, transgression, oppression etc. al-Sayyida Fatimah al-Zahra (‘a) uses this verse (29:67) to describe the situation during the ‘age of ignorance’ (Jahiliyyah).

“Then Allah, the Almighty, rescued you through Muhammad (S)” - He is the great saviour and the mighty reformer who rescued the servants from that hellish life they were leading. He reformed the masses, taking them away from corruption, vileness, and depravity, and bringing about a revolution in their beliefs, morals, and culture.

“After all these calamities” – the calamities and hardships of ignorance that were faced by members of the society.

“And after suffering at the hands of barbarians” – The Prophet (S) was able to rescue the people who had suffered at the hands of those who were stronger and mightier than them – those who had ignited the fires of war and fought against the Holy Prophet (S) with all their might; and who were greater in number than the Muslims and possessed more weapons and provisions.

“The wolfish Arabs” – When a person is bereft of his humanity, morals, and virtues, then he is reduced to the level of animals. If he lacks understanding and knowledge, he is comparable to a donkey and if he lacks compassion and kindness, then he is comparable to beasts of prey, So, it is appropriate to call him a ‘wolf’. This also applies to those bloodthirsty individuals who used to take pleasure in slaughtering innocents – those who used to love putting terror in the hearts of people – like Abu Jahl and Abu Sufyan, and all those who were like- minded.

It is said that the ‘wolfish’ people mentioned here refers to thieves and bandits, as well as the wretched and vile people.

The Holy Prophet (S) suffered at the hands of these troublemakers, starting from the Battle of Badr up to the Battle of Hunayn, among others. We find these people always causing mischief, rebellion, and upheaval – they even played a role in the wars that the Muslims fought against the Jews.

“And the rebellious People of the Book” – i.e. the Jews and Christians who waged war against the Muslims, such as the Banu Nadhir, Banu Qurayzah, Banu Qaynuqa’ and the Banu Asfar in Mu’tah. If the People of the Book (i.e., the Jews and Christians) followed the divine revelation that had been sent to them, they would never fight against the Prophet. Rather, they would submit before him in the first instance, because the qualities of the Prophet (S) had been mentioned in their books and it was easy for them to compare those descriptions to the person of the Prophet. Had they done this, they would have found that the descriptions match him one hundred percent. However, the rebellious ones among the People of the Book, who were insolent and whose haughtiness prevented them from submitting to the truth, continued their denial, obstinacy, and rebellion.

“Whenever they ignited the flame of war, Allah extinguished it” (5:64) – They would scheme against the Prophet of Allah (S) and rally forces and armies, urging the tribes and clans to wage war against the Prophet. Their efforts were thwarted and, in the end, victory and triumph was for the Prophet. If we examine the life of the Prophet (S) from the time his mission began until his death, it becomes evident to us how many times his enemies plotted against him, yet their plots were always to no avail.

“Whenever the horn of Satan appeared” – Whenever the horn of an animal breaks, another grows in its place. Here, al-Sayyida Fatimah al-Zahra (‘a) is talking about when one of the evildoers rises up to undertake satanic action, like the dissent and rebellion of the polytheists against the Prophet of Allah. This phrase is linked to the previous sentence: “Whenever they ignited…,” i.e., every time [they did this] the horn of Satan appeared…

“Or the polytheist’s maw opened [in defiance]” – Or the viper of disbelief opened its mouth in order to bite the Muslim community with its fangs.

“He would dispatch his brother [Ali (‘a)] into its midst” – meaning that he would counter those evil activities and satanic schemes by sending his brother Ali Ibn Abi Talib (‘a) to thwart their efforts. The Prophet would instruct Ali to push back the battalions of the polytheists and ranks of hypocrites, So, Ali (‘a) would risk his life and put himself in peril by facing those wild wolves head-on. He would fight them on his own, entering deep into the midst of battle, hence the phrase: “he would dispatch his brother into its midst” i.e. into the jaws of death, between the sharp canines of the beasts of prey, under the edge of the enemies’ swords, into the wave of [their] spears and the rain of [their] arrows.

“He would not return until he had trampled on its ear with the soles of his feet” – Ali (‘a) would not return from the battlefield until he had trampled the heads of the disbelievers and stepped on the crown of their leader with the soles of his feet; like the gladiator who enters the arena and after he has defeated his opponent, he must push his back or head to the ground in order to show that the fight is finally over.

In the same way, Ali (‘a) used to charge at the enemy, not knowing the meaning of fear, as if he was running towards death and the wish to live had been removed from him. In his hand was a sword dripping with death, that could be seen swinging at the heads and flanks of the enemy, slicing their bodies into two, vertically and horizontally, splitting, breaking and crushing [the enemy] in the blink of an eye. Then, even before blood could squirt out from the veins, the attack had ended.

“And put out its blaze with his sword” – He destroyed the roots of corruption and removed the thorns from the path of humanity. He extinguished the flames of war with his heavenly sword and paved the way for the path of the true testament: “There is no god but Allah and Muhammad is the messenger of Allah.”

“He strove for the sake of Allah” – He bore all the hardship and difficulty that came his way, only for the sake of Allah and in the way of Allah, in order to gain the pleasure of Allah.

“Struggled in the way of Allah” – Ali (‘a) would exert all his efforts and do his best to attain his lofty goal and realize his aspiration, namely the elevation of Allah’s word [among the people].

“He was close to the Prophet of Allah” – This does not mean physical proximity. Rather, it refers to the proximity of relationship, closeness in spirit, union of souls, and unity of purpose. For Ali (‘a) is the soul of the Prophet (S) according to the Qur’an itself, where Allah says:

وَأَنْفُسَنَا وَأَنْفُسَكُمْ

“And our souls and your souls” (3:61).

What proximity or relationship can be stronger or closer than this?

“A leader among the friends of Allah” – Or in another version: “The master of the friends (awliya’) of Allah” in which case it refers to the Holy Prophet (S).

“Always prepared and diligent, sincere, earnest and hard-working” – This is how al-Sayyida Fatimah al-Zahra (‘a) describes her husband; as one who had rolled up his sleeves in preparation for hard work, for the sake of Islam and in order to bring prosperity to the Muslims. He sincerely wished the best for them and was diligent in his work. So, hardworking was he that fatigue and weariness did not prevent him from continuing his exertion. Indeed, the life of Amir al-Mu’minin (‘a) was full of industry and struggle, action, accomplishment and service to Islam and the Muslims. His success in the battles is well known, as is his selfless service in the way of Islam and his sacrifice for the sake of Allah.

“Meanwhile, you were living lives of ease and comfort; relaxed, unperturbed and secure” – Ali (‘a) would face the dangers and perils at a time when the Muslims were far away from those dangers, busy in their own world, enjoying comfort, thinking about how to acquire pleasurable things, and fulfilling their desires – with no sense of fear. Where were the Muslims on the night of al-mabit? The night when the polytheists had surrounded the Prophet’s house with the intention of attacking it and killing him? Was it not Ali (‘a) who slept on the bed of the Prophet (S), thereby putting his life in danger in order to save the Prophet? Where were the Muslims on the day of Uhud, when they fled and left the Prophet in the battlefield while he was being attacked by the disbelievers and polytheists?

Ali (‘a) remained by his side and fought against the enemy, breaking the record of self-sacrifice and selflessness, until Jibra’il proclaimed his chivalry and bravery, calling out between the heavens and earth: “There is no youth [as brave] as Ali and no sword [as effective] as Dhu al-Faqar.”14 The same can be seen in the Battles of Hunayn, Khandaq, Khaybar, etc. Ali (‘a) said: “I put my life on the line for him in situations where heroes recoiled and the vanguard fell back, [this was] a bravery that Allah honoured me with…”15

“Awaiting the reversal of our fortunes” – Certain individuals who had joined the ranks of the Muslims were actually hoping for the destruction of the Prophet and were waiting for some misfortune to befall the Messenger of Allah. Reversal of fortunes take place over time and may cause one to lose the blessings that were bestowed on him and bring calamities and hardships.

“Keenly waiting for news [of our failures]” – They were hoping to receive news about our downfall.

“Retreating during conflict and fleeing from battle” – In the Battle of Uhud, the flight of Muslims was a tragedy; and it was the source of disgrace in the Battle of Hunayn and shame in the Battle of Khaybar, and in all the subsequent battles where a group of Muslims turned to flee. Not to mention the Battle of Khandaq when fright had overcome the hearts and terror had taken root in the souls as ‘Amr Ibn ‘Abd Wudd appeared – and Allah spared the faithful through Ali (‘a). In short, this was the stance of Ali (‘a) towards Islam and the Prophet, as opposed to the attitude of others, whose ‘bravery’ became apparent only after the demise of the Prophet, and whose ‘skills’ were made known when there was no encumbrance for them, and the circumstances had turned in their favour!

Fourth Part

فلّما اختار الله لنبيّه صلى ‌الله ‌عليه ‌وآله دار أنبيائه ومأوى أصفيائه، ظهر فيكم حسكة النفاق، وسمل جلباب الدين، ونطق كاظم الغاوين، ونَبَغَ خامل الأقلِّين، وهدَرَ فنيق المبطلين. فخطر في عرصاتكم وأطلع الشيطان رأسه من مغرزه هاتفاً بكم. فألفاكم لدعوته مستجيبين، وللغرّة فيه ملاحظين. ثم استنهضكم فوجدكم خفافاً، وأحمشكم فألفاكم غضابا فوسمتم غير إبلكم، وأوردتم غير شربكم. هذا والعهد قريب والكلم رحيب والجرح لما يندمل. والرسول لما يُقبَر ابتداراً زعمتم خوف الفتنة.

So, when Allah chose to take His Prophet (S) to the abode of His Prophets and the dwelling of His sincere servants, the thorny tree of hypocrisy appeared amongst you and the robe of religion became ragged. The misguided, who were previously silent, began to speak. The unknown few arose, and the liars came forward braying [like camels] as they strutted, wagging their tails in your courtyards. Satan raised his head from his hiding place and called out to you. He found you responsive to his call and attentive to his deception. Then he enticed you and found you easy to arouse; he exasperated you and found you easy to anger. So, you branded camels that were not yours and proceeded to other than your own watering holes. This, while the era [of the Prophet] had only just ended, the gash still wide and the wound still fresh. The Prophet had yet to be buried when you made haste, claiming that you were afraid of dissension.

أَلَا فِي الْفِتْنَةِ سَقَطُوا ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ

“Look, they have fallen into dissension! And Indeed, Hell surrounds the unbelievers” (9:49).

Far be it! What is wrong with you? And where are you heading while the Book of Allah is in your midst? Its affairs are distinct, its rulings manifest, its signs radiant, its prohibitions visible and its commands are clear. Yet you have cast it behind your backs. Do you wish to turn away from it out of aversion? Or do you wish to judge by another [book]?

بِئْسَ لِلظَّالِمِينَ بَدَلً

“Evil would be the exchange for the wrongdoers!” (18:50).

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

“And whoever seeks a religion other than Islam, then it will not be accepted from him and he will be among the losers in the Hereafter” (3:85).

Then you only waited for as long as it took the feral [camel] to calm down and accept a rider taking control of its reins, before reigniting its flames and kindling its embers. You have responded to the calls of the misguiding Satan to extinguish the lights of the splendent religion and suppress the teachings of the pure Prophet. You secretly drank the milk while pretending to sip the froth and stalked his family and children, hiding in the trees and trenches. Yet we endure patiently with you through what feels like the stabbing of daggers and the piercing of [our] sides with spearheads. And now you claim that we have no inheritance!

أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ

“Do they seek the judgment of [the age of] ignorance? And who is a better judge than Allah for the people who have certainty?” (5:50).

Do you know not? Indeed, it is as obvious as the midday sun that I am his daughter! O Muslims, will I be denied my inheritance?

Commentary

Al-Sayyida Fatimah (‘a) then proceeded to talk about the change that happened and the revolt that took place after the Prophet’s death. She said:

“So, when Allah chose to take His Prophet (S) to the abode of His Prophets” – How alarming and beautiful these words are! For she did not say: “When the Prophet died…” rather, she said: “When Allah chose for His Prophet the abode of His [other] Prophets” meaning the lofty stations of Paradise, as that is the abode of the Prophets and the dwelling of His sincere servants.

“The thorny tree of hypocrisy appeared amongst you” – This refers to their enmity that sprang forth from hypocrisy, i.e., the enmity resulting from hypocrisy.

“And the robe of religion became ragged” – meaning that signs of fraying became evident on the robe of Islam, after it had been the most fabulous and beautiful.

“The misguided, who were previously silent, began to speak” – Those who did not have the audacity to speak in the past due to fear, now spoke freely.

“The unknown few arose” – Another version reads: “The lowly few arose.” These were vile and lowly members of society who were known not to be noble or sagacious.

“And the liars came forward braying [like camels]” – Another version reads “the disbelievers” (instead of “the liars”). This refers to the sound made by the young male camel that is not straddled.

“Strutting and wagging their tails in your courtyards” – This is the walk of camels, a walk of those who are pleased with themselves, a walk of haughtiness and pride. All this is an analogy for the manifestation of hypocrisy that had been concealed, the appearance of factions and groups that were in hiding during the lifetime of the Prophet (S), and the transformation of weak and incapable individuals into weilders of power and authority.

“Satan raised his head from his hiding place and called out to you” – al-Sayyida Fatimah al-Zahra (‘a) considers those events to be a form of compliance with the accursed Satan, who had sworn to Allah saying:

فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

“By Your might, I will surely pervert them all” (38:82).

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

“Except Your sincere servants among them” (38:83).

Satan had been defeated during the lifetime of the Prophet when Islam was prospering and strong. Then he reared his head and came out of hiding, like the hedgehog that rears its head after its fear subsides. He called out to them, urging them to break the allegiance they had pledged on the day of Ghadir, and to usurp the rights from their true owners.

“He found you responsive to his call” – When Satan called you, he found you to be as he had expected and his estimation of you was correct.

“And attentive to his deception” – Satan found your reaction to be ardent and your acceptance of his deception was like the person who believes everything that he is told and does whatever he is instructed to do – without thinking or deliberation.

“Then he enticed you and found you easy to arouse” – He commanded you to stand with him and found you rushing towards him without any sluggishness.

“He exasperated you and found you easy to anger” – He made you angry and provoked you and found you easy to anger; or found you quick to lose your temper as he wanted and hoped. Thus, Satan found in you followers who obeyed his commands in all situations.

“So, you branded camels that were not yours” – As a result, you did what was not permissible for you to do, and chose one who was not worthy of being chosen. You gave the reins of government to one who did not deserve it, and you empowered one who was not entitled.

“And proceeded to other than your own watering holes” like the camel-herder who takes his camels to a watering hole that does not belong to him. The meaning of this is: you took that which did not belong to you, namely, the caliphate. This is in reference to the improper conduct of the people in selecting the caliph, and the diversion of the caliphate from those who were its rightful recipients – because these decisions are not for the people to make; rather, it is the right of Allah alone.

“This, while the era [of the Prophet] had only just ended” – All these changes took place only a few days after the demise of the Prophet (S). It was possible for the religion to change or for Muslims to forget the instructions and teachings [of the Prophet] over time, but that was not the case here. Less than a fortnight had passed after the death of the Prophet before all this transpired.

“The gash still wide” – The lesion on the heart that was caused by the Prophet’s (S) demise is still a wide gash. This is a metaphor used to show the extent of sorrow and the enormity of the calamity.

“And the wound still fresh” – The wound of the Prophet’s (S) demise has not yet healed.

“The Prophet had yet to be buried” – The signs of revolt became apparent even before the Prophet (S) was buried. Rather, it was in those hours when Ali (‘a) was busy washing the body of the Prophet (S) and shrouding it that you assembled and wrought what you wrought.

“When you made haste, claiming that you were afraid of dissension” – You quickly undertook those measures, claiming that you did what you did in order to prevent dissension, knowing full well that this was not the true reason for your actions.

“Lo, they have fallen into dissension! And Indeed, Hell surrounds the unbelievers.” (9:49) – You are the dissenters and dissension is from you! Your actions are the cause of dissent as is your usurping the rights from their true owners in order to prevent dissension, as per your claim. What calamity can be greater than altering the direction of Islam, changing its laws, and usurping the rights of the Ahl al-Bayt (‘a) while treating them with such harshness and hard- heartedness? It was Indeed, very prudent for al-Sayyida Fatimah to mention this verse here.

“Far be it!” – She is expressing her astonishment and surprise at their actions. How could they do what they did? How could they commit such heinous crimes despite what they read clearly in the Qur’an and what they knew of the wishes of the Prophet (S) with regard to his family?

“What is wrong with you?” – al-Sayyida Fatimah (‘a) expresses her dismay at their changed attitude and conduct. How could they act in such a manner? How could such crimes be committed by them?

“And where are you heading” – Where is Satan diverting you to, [away] from the excellent path, as he incites you towards these actions?

“While the Book of Allah is in your midst?” – All this while the Book of Allah is still present amongst you and with you. Another version continues… “It’s injunctions are established; its meanings are clear and its paths are well-lit.”

“Its affairs are distinct” – There is nothing in the Qur’an that causes doubt or uncertainty because its affairs are clear and distinct.

“Its rulings manifest” – glaring and evident.

“Its signs radiant” – The signs that are found in the Qur’an are radiant and bright.

“Its prohibitions visible” – Its proscriptions, which forbid you from following your vain desires, are clear.

“And its commands are clear” – Its commandments, which instruct you to obey us, to learn the laws of Islam from us and to follow us, are manifest.

“Yet you have cast it behind your backs” – How unfortunate that the Qur’an, with all these qualities, has today been cast behind your backs and you neither act on it nor follow its injunctions.

“Do you wish to turn away from it out of aversion?” – This is a rhetorical question, because if someone casts something behind his back, it means he is averse to it. She (‘a) is saying: It is as though you have rejected the Qur’an or are not pleased with the Qur’an and its injunctions because they go against your desires and goals.

“Or do you wish to judge by another [book]?” – Do you wish to judge based on laws other than what has been revealed because you consider the Qur’an irrelevant?

“Evil would be the exchange for the wrongdoers!” (18:50) – That which you have taken in place of the Qur’an is evil and its laws are ill-conceived.

“Then you only waited for as long as it took the feral [camel] to calm down and accept a rider taking control of its reins” – Here al-Sayyida Fatimah al-Zahra (‘a) is comparing their dissension to a camel or a wild animal which is difficult to control, or to tame and bestride. She says: After you took over the lofty and elevated position of the caliphate, you waited for a short while until the confusion had abated before instituting your subversive policies.

“Before reigniting its flames and kindling its embers” – Then you began to incite discord just as a person blows on a firebrand to stoke the flame, or moves live coal until its fire appears, burning the damp and dry. This statement is in reference to the evil acts that those people undertook, such as purloining the resources from Amir al-Mu’minin (‘a), attacking the house [of Fatimah], and all that they did to al-Sayyida Fatimah, her husband and her sons. In addition, they seized her property and deprived her of [her share of] the Khums and fay’, among other injustices that the historians have mentioned. In short, she is saying: You committed these many injustices, each one more heinous than the next.

“You have responded to the calls of the misguiding Satan” – Because Satan calls his faction to join him in the fire of Hell. The Qur’an tells us that Satan will say [on the Day of Resurrection]:

وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي

“I had no authority over you, except that I called you and you responded to me” (14:22).

Indeed, the crimes that the individuals in authority committed against the family of the Prophet (S) were not in response to the commandments of Allah and His Prophet, rather they were in response to the instructions of the accursed Satan.

“To extinguish the lights of the splendent religion” – The religion of Islam has lights by which people are guided, in the form of the beneficial laws and injunctions as well as the spirituality that pervades this religion; and that group of individuals was trying to extinguish these lights.

“And suppress the teachings of the pure Prophet” – The teachings of the Prophet are like bright lights and suppression of these teachings is tantamount to putting out these bright lights.

“You secretly drank the milk while pretending to sip the froth” – Whenever milk is milked, it has a layer of froth, and if a person comes and pretends that he wants to sip only the froth, but then secretly proceeds to drink the milk, then it is a form of deception. This is the source of the metaphor which is used to refer to a person who pretends or claims one thing but wants something else. Here, al-Sayyida al-Zahra (‘a) is informing us of the true intentions of these people, and the fact that they are claiming one thing but want something quite different. They claim that they want to prevent dissension and discord while what they really want is to block the family of the Prophet.

“And stalked his family and children, hiding in the trees and trenches” – You disturb the family of the Prophet and his children with your deceptive schemes and secret plots. It was with this aim that you cut off their means of sustenance, So, that they may become weak and poor, having been robbed of their resources, and nobody would thus be inclined to follow them.

“Yet we endure patiently with you through what feels like the stabbing of daggers” – We bear patiently with you throughout the wrongs and injustices that we face from you, just as one whose body is stabbed or slashed with daggers endures the pain.

“And the piercing of [our] sides with spearheads” – And just as one whose sides are pierced with spearheads; meaning that the matter is not trivial or petty such that one can overlook or forget it. Rather, it is a great injustice and a grave crime.

“And now you claim that we have no inheritance!” – After all this, in order to justify your inimical stance and cover up your actions, you falsely claim that we do not inherit anything from the Prophet of Allah (S). You deny the most important matter and the clearest issue in the religion of Islam i.e., the rules of inheritance, which are established by the Qur’an and the Sunnah.

“Do they seek the judgment of [the age of] ignorance?” (5:50) - al-Sayyida Fatimah al-Zahra (‘a) integrates this verse into her speech, as is her usual practice, because of her close familiarity with the Qur’an. She says: Since rejection of inheritance is not part of Islamic law, then are you better pleased to pass judgment based on the laws of the age of ignorance, which were founded on personal whims and interests? This was the law which taught that daughters should be deprived of inheritance and only the sons could inherit.

“And who is a better judge than Allah for the people who have certainty?” (5:50) – This is another verse that she incorporates into her speech. She uses it to ask them if there is a better judgment or law than that which has come from Allah, the Most High – especially for those who believe in Allah and accept Islam. Is it not the case that Islamic law has replaced the law of Jahiliyyah and prescribed a share of inheritance for both males and females?

“Indeed, it is as obvious as the midday sun that I am his daughter!” – It is as clear to you that I am the Prophet’s daughter as the sun is on a bright, clear, sunny day, with no clouds or fog.

“Do you know not?” – Do you not know the truth about these matters? Or do you not know that I am his daughter?

“O Muslims, will I be denied my inheritance?” – O those who are present and hear my words, O those who nominated Abu Bakr for the caliphate, O ummah of Muhammad, I am the daughter of Muhammad! I am the daughter of the Prophet of Islam. They are forcefully denying my rights and my inheritance.

Another version reads: “will my rights be usurped?”

Fifth Part

يا ابن أبي قحافة! أفي كتاب الله أن ترث أباك ولا أرث أبي؟ لقد جئت شيئاً فرّياً!! أفعلى عمدٍ تركتم كتاب الله ونبذتموه وراء ظهوركم؟

إذ يقول:

O Son of Abu Quhafah, is it in the Book of Allah that you may inherit from your father yet I cannot inherit from mine? “You have certainly come up with a strange thing!” (19:27) Have you purposely abandoned the Book of Allah and cast it behind your backs? When it says:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ

“And Sulayman inherited from Dawud” (27:16).

and when relating the story of Zakariyya, where he said:

فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا

“So grant me from Yourself an heir” (19:5).

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ

“Who will inherit from me and inherit from the family of Ya’qub” (19:6).

and it further states:

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ

“…But blood relatives are more entitled [to inherit] from one another in the Book of Allah” (8:75).

and:

يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ

“Allah enjoins you concerning your children: for the male shall be the like of the share of two females” (4:11).

and:

إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

“…if he leaves behind any property, he should make a bequest for his parents and relatives in kindness, an obligation for the God-wary.” (2:180).

وَزَعَمْتُمْ أَنْ لَا حُظْوَةَ لِي وَلَا أَرِثَ مِنْ أَبِي وَلَا رَحِمَ بَيْنَنَا أَفَخَصَّكُمُ اللَّهُ بِآيَةٍ أَخْرَجَ أَبِي مِنْهَا أَمْ هَلْ تَقُولُونَ إِنَّ أَهْلَ مِلَّتَيْنِ لَا يَتَوَارَثَانِ أَوَلَسْتُ أَنَا وَأَبِي مِنْ أَهْلِ مِلَّةٍ وَاحِدَةٍ أَمْ أَنْتُمْ أَعْلَمُ بِخُصُوصِ الْقُرْآنِ وَعُمُومِهِ مِنْ أَبِي وَابْنِ عَمِّي فَدُونَكَهَا مَخْطُومَةً مَرْحُولَةً تَلْقَاكَ يَوْمَ حَشْرِكَ فَنِعْمَ الْحَكَمُ اللهُ وَالزَّعِيمُ مُحَمَّدٌ وَالْمَوْعِدُ الْقِيَامَةُ وَعِنْدَ السَّاعَةِ يَخْسَرُ الْمُبْطِلُونَ وَلَا يَنْفَعُكُمْ إِذْ تَنْدَمُونَ

Yet you claim that I have no entitlement and inherit nothing from my father! Has Allah revealed a special verse [of the Qur’an] for you from which He excluded my father? Or do you say that people of two separate faiths cannot inherit from one another? Are my father and I not upon the same faith? Or is it that you have greater knowledge of the particular and general injunctions of the Qur’an than my father and cousin? So, take hold of its reins, bridled and saddled, for it will surely meet you on the day you are assembled; and Allah is the best judge and Muhammad the best leader. The [final] rendezvous is on the Day of Resurrection, and when it comes, the falsifiers will be the losers and your remorse will be of no benefit.

لِكُلِّ نَبَإٍ مُسْتَقَرٌّ

“For every prophecy there is an appointed term” (6:67)

فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ

“Soon you will know whom a disgraceful punishment will overtake and on whom a lasting punishment will descend.” (11:39)

Then she addressed the Ansar and said:

يا معشر النقيبة. وأعضاد الملَّة. وحَضَنَة الإسلام. ما هذه الغَميزة في حقّي؟ والسِّنَة عن ظلامتي؟ أما كان رسول الله صلى‌الله‌ عليه‌ وآله أبي يقول: "المرء يُحفظ في وُلده"؟ سرعان ما أحدثتم، وعجلان ذا إهالة، ولكم طاقة بما أُحاول، وقوّة على ما أطلب وأُزاول.

O people of understanding, supporters of faith and defenders of Islam, what is [the cause of] this negligence in defending my rights and laxity before the injustice being done to me? Did my father, the Prophet of Allah (S), not say: “A man is honoured through his offspring”? How quickly have you changed, and how hastily you have you betrayed us, while you possess the ability to assist me and the strength to support me in what I seek and pursue.

أتقولون: مات محمّد صلى ‌الله ‌عليه ‌وآله؟ فخطب جليل، استوسع وهنة، واستنهر فتقه، وانفتق رتقه، وأظلمت الأرض لغيبته، وكسفت النجوم لمصيبته، وأكدت الآمال، وخشعت الجبال، وأُضيع الحريم، وأُزيلت الحرمة عند مماته. فتلك - والله - النازلة الكبرى، والمصيبة العظمى، لا مثلها نازلة، ولا بائقة عاجلة. أعلن بها كتاب الله - جلّ ثناؤُه - في أفنيتكم، في ممساكم ومصبحكم، هتافاً وصراخاً، وتلاوة وألحاناً، ولَقبلَه ما حلَّ بأنبيائه ورُسله، حكم فصل، وقضاء حتم.

Do you say: “Muhammad (S) has died”? This is Indeed, a great calamity whose damage is extensive, its breach is vast, and its weavings have been rent apart. The world has become dark by his absence; the sun and moon have been eclipsed and the stars scattered because of his loss. Hopes have been dashed, mountains have crumbled, sanctities have been violated and all sense of sacredness has been disregarded upon his death. This is, by Allah, a great tragedy and a dire calamity. No tragedy can be compared to it and no adversity is as grievous. The Book of Allah – glory be to Him – announced it in your courtyards, in your evenings and mornings, calling and crying out, recited and chanted, that the Prophets of Allah and His Messengers who came before were not able to overcome the definitive verdict and the inescapable decree [of death].

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“Muhammad is but a messenger, other messengers have passed away before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels will not harm Allah in the least, and soon Allah will reward the grateful.” (3:144)

Commentary

“O Son of Abu Quhafah” – Here al-Sayyida Fatimah al-Zahra (‘a) addresses the head of state by name, not as the ‘Caliph of the Prophet of Allah’, because the Holy Prophet (S) did not appoint him the caliph. She did not use his epithet ‘Abu Bakr’, because it would have been a show of reverence towards him. Rather, she said: “O son of Abu Quhafah.” We shall discuss this ascription in detail later, when expounding on her talk with her husband, Amir al-Mu’minin (‘a).

“Is it in the Book of Allah that you may inherit from your father, yet I cannot inherit from mine?” – By what law do you inherit from your father when he dies yet I cannot inherit from my father when he passes away? Are you basing your judgment against my inheritance on any evidence from the Book of Allah?

“You have certainly come up with a strange thing!” – You have come up with a grave falsehood and a serious lie against the Qur’an.

We have mentioned before that al-Sayyida Fatimah was the rightful owner of Fadak, which was given to her as a gift and was also her inheritance. When she sought it as something that had been gifted to her and presented evidence for this, they wrought what they wrought, and now she had come to seek Fadak as her right by inheritance.

“Have you purposely abandoned the Book of Allah and cast it behind your backs?” – Is the Qur’an not present amongst you? Why then have you discarded it and cast it behind your backs?

“When it says: ‘And Sulayman inherited from Dawud’” (27:16) – Is this not a clear ruling about the inheritance of Prophets from one another? Was Sulayman not the son of Dawud, the Prophet? Al-Sayyida Fatimah (‘a) understood this verse to mean that Sulayman inherited the wealth of Dawud. This is also what Abu Bakr and the rest of the Muslims who were present in the gathering understood from this verse, and they did not interpret it in any other way. The same applies to the story of Zakariyya where he said:

فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا

“So grant me from Yourself an heir (19:5).

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ

“Who will inherit from me and inherit from the family of Ya’qub” (19:6).

Zakariyya (‘a) asked Allah to grant him a son who would inherit his wealth.

However, after many centuries, there came a group who wanted to defend those who had usurped power, So, they said regarding the commentary of these two verses: Sulayman inherited knowledge from Dawud, not wealth. Through this interpretation, they sought to endorse the decision of those who deprived al-Sayyida Fatimah al-Zahra (‘a) of her inheritance from her father, the Holy Prophet (S).

Let us look more closely at these two verses. Firstly, the word ‘inheritance’ is used [both] legally and commonly to refer to wealth. If we say that someone has inherited from someone else, the apparent meaning of this is that he has inherited some wealth, not that he has inherited knowledge or wisdom, except if there is some qualifying statement that points to this inheritance being one of knowledge or wisdom, as in the verse:

وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ

“We made the Children of Israel heirs to the Book” (40:53).

and:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا

“Then We made heirs to the Book those whom We chose from Our servants” (35:32).

As for the verse:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ

“And Sulayman inherited from Dawud” (27:16).

It is referring to inheritance of wealth, not inheritance of knowledge or sovereignty or the like. This is because Sulayman was a Prophet during the lifetime of his father Dawud, as Allah says in the story of the tillage, when the sheep of some people strayed into it by night:

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا

“We gave its understanding to Sulayman, and to each We gave judgement and knowledge…” (21:79).

Al-Zamakhshari says in al-Kashshaf, in his commentary on the verse:

إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ

“When one evening there were displayed before him prancing steeds” (38:31).

“It is narrated that Sulayman fought a battle against the armies of Damascus and acquired a booty of one thousand horses; and it is said that he inherited them from his father, who had acquired them as war booty from the ‘Amaliqah.” Al-Baydhawi says: “It is said that his father acquired them from the ‘Amaliqah and he inherited them from him…”

So, we find that Sulayman inherited those horses from his father Dawud, along with other material possessions that his father left behind. Therefore, it becomes evident that Sulayman did not inherit knowledge or prophethood from his father, as he was already a Prophet during his father’s lifetime, just as Harun was a Prophet during the lifetime of his brother, Musa Ibn ‘Imran (‘a). Therefore, Sulayman inherited the wealth of his father Dawud.

“And when relating the story of Zakariyya, where he said: ‘So grant me from Yourself an heir who will inherit from me and inherit from the family of Ya’qub’” (19:5-6) – As for this supplication of Zakariyya (‘a), some claim that he wanted someone to inherit his prophethood but the verse speaks for itself, for it goes on to say “and make him, my Lord, one with whom You are well pleased.” This shows that the inheritance Zakariyya meant was not inheritance of prophethood, because if that were the case, it would be like a person saying: “O Allah send to us a Prophet and make him intelligent and pleasing in his character.” The latter part is redundant, and it is not befitting for someone like Zakariyya to ask his Lord to give the Prophet [who will be his heir] a pleasing character, because prophethood has far greater qualities, all of which are included in prophethood itself [to begin with]. Fakhr al-Din al-Razi says: “That which is meant by inheritance in these two verses is the inheritance of wealth.”

The exegetes have different opinions about the supplication of Zakariyya (‘a). In Majma’ al-Bayan, al-Tabarsi says that Zakariyya was afraid of what his cousins would do after him, hence he said:

وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي

“Indeed, I fear my kinsmen, after me” (19:5).

And his only reason for seeking an heir was because of this fear. His fear of them could not have been for anything other than wealth, such as prophethood and knowledge, for he knew that Allah would never appoint a person who was unworthy as a Prophet, nor give such an individual His knowledge and wisdom, So, how could he be afraid of this? If someone says: this cannot be about inheritance of wealth because it would mean that he was niggardly and miserly, we would reply: we seek Allah’s refuge from equating these two matters, for wealth is granted to believers and disbelievers, to the righteous and the wicked, and it is not improbable that he was despondent about his cousins if they were wicked and corrupt people who would take his wealth and waste it away. Rather, being concerned about this is very wise, for doing anything to strengthen the wrongdoers and assist them in their evil deeds is forbidden in religion. Therefore, whoever considers this to be miserliness and stinginess is not fair in his assessment.

“And it further states: ‘…but blood relatives are more entitled [to inherit] from one another in the Book of Allah’” (8:75) – This means that close relatives have a greater right to inherit from one another. This verse refers to the general inheritance between relatives.

“And: ‘Allah enjoins you concerning your children: for the male shall be the like of the share of two females’” (4:11) – Allah commands you and instructs you on how to divide your inheritance between your children. When you die, your sons should get twice what your daughters get. This verse is also general and enjoins all the Muslims, without making exceptions for Prophets or stating that their children do not inherit.

“And: ‘…if he leaves behind any property, he should make a bequest for his parents and relatives in kindness, an obligation for the God-wary’” (2:180) – This verse states that it is obligatory for a Muslim who is on his deathbed to bequeath his wealth to those mentioned. This is the third general verse which makes no exceptions for Prophets and does not say that Prophets have no heirs [for their wealth].

“Yet you claim that I have no entitlement and inherit nothing from my father!” – You claim, while knowing full well that you are lying, that there is no share or inheritance for me from my father, the Prophet of Allah (S). By denying my inheritance from my father, you are denying my relationship to him and my close bond with him.

“Has Allah revealed a special verse [of the Qur’an] for you from which He excluded my father?” – The verses of inheritance are general and applicable to all the Muslims, So, has Allah made an exception for my father, the Prophet, in these verses such that none can inherit from him?

“Or do you say that people of two separate faiths cannot inherit from one another?” – Such that a disbeliever cannot inherit from a Muslim?

“Are my father and I not upon the same faith?” – Do you doubt my faith and the fact that I am a Muslim who follows the laws of Islam?

What a calamity! The matter has escalated to such an extent that the one who was ‘part of the Prophet (S)’ and his beloved daughter, the Mistress of all Women of the Worlds, has to speak in such a manner and has to use such an argument! Indeed, we belong to Allah and to Him will we return.

“Or is it that you have greater knowledge of the particular and general injunctions of the Qur’an than my father and cousin?” – The verses of inheritance are general, So, if there was an exception made for the Prophet, he would have known about it and informed his daughter of it. Since he (S) did not tell his daughter, or anyone else for that matter, about any such special exception, it must not have existed. It is not logical to assume that the Prophet (S) kept this information from his daughter, despite her close bond with him and his deep affection for her, as well as the great need for explaining this rule to her So, that she would not ask for her inheritance after he had passed away.

Al-Sayyida Fatimah is saying here: Do you say that you know more about the Qur’an and its specific and general verses than my father, the Prophet of Allah (S), upon whom it was revealed? Or are you more knowledgeable about it than his cousin, Ali Ibn Abi Talib (‘a), the ‘gate of the city of knowledge’? For if this was the case, my husband would have informed me of it and would not allow me to come to the masjid to seek my inheritance.

These are all the possibilities that one can imagine about this case, and all of them are void. Therefore, we realize that this matter was political, not religious. Rather, it was a plot against the Ahl al-Bayt of the Prophet (S) and an economic blockade meant to weaken their financial position.

“So, take hold of its reins, bridled and saddled” – Until this point, the speech was about general matters and addressed all the Muslims present in the masjid. Here, she turned her focus towards the head of state himself, saying: Take it – take Fadak; and she compared Fadak to a she-camel that had been bridled and saddled. By saying this, she means take Fadak, prepared and ready. There is a warning underlying these words, just as one would tell a transgressor: ‘Do what you will and enjoy your spoils.’ This is why she continues: “for it will surely meet you on the day you are assembled,” as a reminder that human beings will come face to face with their deeds on the Day of Resurrection,

وَوَجَدُوا مَا عَمِلُوا حَاضِرً

“And they will find present whatever they had done” (18:49).

“And Allah is the best judge” – On that day, Allah, the Almighty, will be the judge, not you. And Allah is not unjust, and nothing is hidden from Him.

“And Muhammad the best leader” – The counsellor who will prosecute you [on that day] will be the Master of the Prophets and my father. He will ask you for the right of his daughter, Fatimah.

“The [final] rendezvous is on the Day of Resurrection” – The tryst is the Day of Judgment, when all the plaintiffs will be assembled.

“And when it comes, the falsifiers will be the losers” – Those who assert falsehood and claim what is not theirs will be the losers on that day.

“And your remorse will be of no benefit” – Regret will be of no avail on that day. A person may have benefitted from remorse in the world if he was determined never to repeat that action, but on the Day of Resurrection, remorse and regret are of no benefit because there are no deeds or actions there, only accounting.

لِكُلِّ نَبَإٍ مُسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ

“For every prophecy there is an appointed term” (6:67).

فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ

“Soon you will know whom a disgraceful punishment will overtake and on whom a lasting punishment will descend” (11:39).

– This is a warning about the never-ending, eternal chastisement of the Hereafter.

“Then she addressed the Ansar” – These were the people of Madinah who had helped the Prophet (S) when he migrated there from Makkah. She called for them to come to her aid after reminding them of their illustrious past during the time of the Prophet.

“She said: O people of understanding” – O noble people. And another version reads: “O chivalrous people.” She uses these terms in order to stir up their emotions and resolve.

“Supporters of faith” - The helpers of religion.

“And defenders of Islam” – Those who protected Islam and safeguarded it like a mother safeguards her child, or as a bird protects its egg.

“What is [the cause of] this negligence in defending my rights” – Why are you remiss and silent about my rights?

“And laxity before the injustice being done to me?” – al-Sayyida Fatimah (‘a) is comparing their silence to the laxity and lethargy that overcomes a person just before they go to sleep. And one who is asleep lacks awareness. Indeed, sleep is the [temporary] death of consciousness, the incapacitation of senses, the stasis of emotion and the loss of humanity.

“Did my father, the Prophet of Allah (S), not say: A man is honoured through his offspring?” – Meaning that the honour of a person is preserved by honouring his children and fulfilling their rights. Is the Prophet of Allah not my father? Am I not his daughter? Does it not behove you to respect my status because of the Holy Prophet (S)? Another version reads: “Is it not the right of the Prophet of Allah that his honour be preserved though his children?”

“How quickly have you changed” – al-Sayyida Fatimah expresses her dismay at how quickly they turned and showed their enmity for the family of the Holy Prophet (S).

“And how hastily you have you betrayed us” – This phrase is actually extracted from an idiom that came about when a man who had a thin, skinny sheep, whose snot was flowing from its snout, was asked: “What is this?” He said: “Soon to be a lump of fat.” This idiom is used to describe a person who informs others about something before its time. Here, al-Sayyida Fatimah means: You arranged your affairs [and took sides] against us with the utmost haste and speed.

“While you possess the ability to assist me” – You possess the strength and ability to help me and assist me in retaking my usurped rights.

“And the strength to support me in what I seek and pursue” – You are not weak and incapable of coming to my aid and defending me. So, what is your excuse? Why are you silent? Why this betrayal?

“Do you say: Muhammad (S) has died?” – And his faith is dead, and his honour and reverence has perished, and his lofty teachings are no more? Is this what has emboldened you against us, the Ahl al-Bayt?

“This is Indeed, a great calamity whose damage is extensive” – This is a grave matter, because the demise of great people is a grave affair. Another version reads: “Do you think that since the Prophet (S) has passed away, his faith is now orphaned? Indeed, his passing away is a great calamity.”

“Its breach is vast” – Like a fortress whose breach is vast or like the wide gash on one’s body.

“And its weavings have been rent apart” – The place which had been interwoven together is rent apart. All these are descriptions of the gravity of the calamity.

“The world has become dark by his absence” – It is natural that since he was the light which illuminated the world, with his demise, the world turned dark. We find many verses in the Qur’an that refer to the Prophet of Allah (S) as ‘light’, such as:

قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ

“Certainly, there has come to you a light from Allah, and a manifest Book” (5:15).

“The sun and moon have been eclipsed” – The radiance that we see on the face of the moon is nothing but the reflection of the sun’s light, So, if the light of the sun is eclipsed, the light of the moon will also disappear.

“Hopes have been dashed” – The hopes that were based on the presence of the Prophet of Allah (S) have been dashed with his passing.

“Mountains have crumbled” – Out of the severity of this calamity and the gravity of this event, even the inanimate things have been affected. As [in the verse where] Allah says:

لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ

“Had We sent down this Qur’an upon a mountain, you would have surely seen it humbled and crumble to pieces out of the fear of Allah” (59:21).

“Sanctities have been violated” – Sanctities are the things that a person would be ready to protect with his life. The sanctities being referred to here are those of the family of the Prophet - his pure progeny.

“And all sense of sacredness has been disregarded upon his death” – Another version reads: “The sanctity [of his family] has been trampled upon after his demise.”

“This is, by Allah, a great tragedy and a dire calamity” – The demise of great people is a tragedy, and the greater the individual, the more dire the calamity. Indeed, the Prophet of Allah (S) was the greatest and most honourable of all creatures, So, naturally his demise would be a great tragedy and a dire calamity.

“No tragedy can be compared to it” – No tribulation greater than the death of the Holy Prophet (S) can be imagined in this world, because nobody in the world can be compared to him.

“And no adversity is as grievous” – No adversity comparable to his demise will ever occur in this world, even though it is possible for an event which is greater than the death of the Holy Prophet (S) to occur, such as the Day of Resurrection and Judgment.

Imam Ali (‘a) described the calamity of the demise of the Prophet (S) thus:

That which came upon me at the demise of the Prophet of Allah (S) was So, grave that I do not think a mountain would be able to bear it. I saw people from my household burdened with unbearable grief, unable to control themselves, incapable of bearing the adversity that had befallen them. The tribulation had overwhelmed their patience and bewildered their minds, rendering them incapable of comprehension, understanding, speaking or hearing.

“The Book of Allah – glory be to Him – announced it in your courtyards” – The Glorious Qur’an announced the death of the Prophet in your presence and around you, meaning that the Qur’an was recited during the night and day, and its recitation was heard in the masjids, houses and dwellings. Another version reads: “in your Qiblah” meaning in the masjid or the place were one prays and recites the Qur’an.

“In your evenings and mornings” – You would hear the verses of the Qur’an that informed you about the death of the Prophet (S), in the evenings and mornings.

“Calling and crying out” – The announcement of the [impending] death of the Prophet was made in different ways: by calling out i.e., reciting with a beautiful voice, and by crying out i.e. reciting with a loud and strong voice.

“Recited and chanted” – Recitation is when one recites the verses quickly and chanting is when one recites slowly and with reflection.

“That the Prophets of Allah and His Messengers who came before were not able to overcome the definitive verdict and the inescapable decree [of death]” – The death that came to the Prophets before the Noble Prophet (S) was something that had been decreed, and there is no doubt in it. It was a definitive decree that could not be averted. Therefore, death is the sunnah of Allah with regard to His servants, Prophets and others alike.

Then she used the following verses as evidence:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“Muhammad is but a messenger, other messengers have passed away before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels will not harm Allah in the least, and soon Allah will reward the grateful” (3:144).

These verses show that Muhammad (S) is a Prophet of Allah, and other Prophets have come before him, and other Messengers have passed away from this world before him. Therefore, the death of a Messenger is not something surprising; rather, this has always been the way of Allah with regard to His Prophets. They taste death like the rest of creation. This does not mean that when a Prophet dies, his teachings and religion die with him, or that his honour and respect perishes.

“If he dies or is slain, will you turn back on your heels?” – If Allah causes him to die or if he is slain by the disbelievers, will you turn back to disbelief after having accepted Islam? This apostasy (irtidad) means turning back to what one was before and returning to his previous state.

“Anyone who turns back on his heels” and apostatizes “will not harm Allah in the least” rather, it is he who shall be harmed “and soon Allah will reward the grateful” and obedient ones.

Sixth Part

إيهاً بني قيلة! أأُهضم تراث أبيه وأنتم بمرأى منّي ومسمع ومنتدى ومجمع؟ تلبسكم الدعوة وتشملكم الخبرة. وأنتم ذوو العدد والعُدّة والأداء والقوّة وعندكم السلاح والجُنّة. توافيكم الدعوة فلا تجيبون؟ وتأتيكم الصرخة فلا تعينون؟ وأنتم موصوفون بالكفاح، معروفون بالخير والصلاح والنخبة التي انتخبت، والخيرة التي اختيرت. قاتلتم العرب، وتحمَّلتم الكدَّ والتعب وناطحتم الأُمم وكافحتم البُهَم. لا نبرح أو تبرحون؟ نأمركم فتأْتمرون. حتى إذا دارت بنا رحى الإسلام، ودَرَّ حلب الأيام، وخضعت ثغرة الشرك، وسكنت فورة الإفك، وخمدت نيران الكفر، وهدأت دعوة الهرج، واستوسق نظام الدين.

Far be it, O Children of Qaylah!16Will I be deprived of my patrimony while you watch and listen to me? And [while you] are seated and gathered here? You are involved in the claim and are aware of it, and you are numerous and well equipped. You possess means and strength, and own weapons and shields. The case has reached you, yet you do not respond? You hear the cry, yet you do not assist me? Yet you are known for your bravery and have a reputation for being good and righteous. You are an elite group and the best of those who were selected. You fought the [pagan] Arabs and bore pains and hardships. You clashed with the nations and battled the champions. We have not ceased, or is it you who have ceased? You always complied; we ordered, and you obeyed. Until, through us, Islam was established, and the milk of prosperity began to flow, the breach of polytheism was subdued, the ebullition of falsehood subsided, the fires of disbelief were stifled, the call to rebellion was silenced and the religious order was founded.

فأنّى حِرتم بعد البيان؟ وأسررتم بعد الإعلان؟ ونكصتم بعد الإقدام؟ وأشركتم بعد الإيمان؟

So why have you become confused after your clear stance? Why have you become secretive after your proclamation? Why have you retreated after being at the forefront? And why have you opted for polytheism after believing [in Allah]?

أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ وَهُمْ بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَنْ تَخْشَوْهُ إِنْ كُنْتُمْ مُؤْمِنِينَ

“Will you not make war on a people who broke their pledges and resolved to expel the Messenger, while they attacked you first? Do you fear them? But Allah is worthier of being feared by you, should you be faithful” (9:13).

ألا: قد أرى أن قد أخلدتم إلى الخفض، وأبعدتم مَن هو أحقُّ بالبسط والقبض، وخلوتم إلى الدعة. ونجوتم من الضيق بالسعة، فمججتم ما وعيتم، ودسعتم الذي تسوّغتم.

Lo, I see you now inclined to a life of ease, having distanced yourselves from the one who is more worthy of giving and withholding. You have withdrawn into comfort and have escaped from hardship to abundance. You have thus spit out what you had retained and vomited out what you had swallowed.

إِنْ تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ

“If you are ungrateful, you and those on earth all together, most surely Allah is Self-sufficient, Praised” (14:8).

قد قلتُ ما قلت على معرفة مني بالخذلة التي خامرتكم، والغدرة التي استشعرتها قلوبكم. ولكنّها فيضة النفس، ونفثة الغيظ، وخَوَر القنا، وبثَّة الصدر، وتقدمة الحجّة فدونكموها، فاحتقبوها دَبِرَة الظَّهر. نقبة الخُف، باقية العار، موسومة بغضب الله، وشنار الأبد، موصولة ب

I have said what I had to say, being fully aware of your intention to forsake me and of the betrayal that has sprung in your hearts. However, this was the unbosoming of the soul, the outburst of anger, the inability to further endure, the anguish of the heart and the advancing of proof. So, take its reins and saddle it, with its sore back and suppurating hooves, ever disgraceful, branded with the wrath of Allah and eternal dishonour, leading to

نَارُ اللَّهِ الْمُوقَدَةُ

“The fire, set ablaze by Allah” (104:6).

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

“That roars over the hearts” (104:7).

فبعين الله ما تفعلون،

For what you are doing is witnessed by Allah,

وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ

“And they who act unjustly shall know to what final place of turning they shall turn back” (26:227).

وأنا ابنة

I am the daughter of

نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ

“…A warner unto you, before a severe chastisement” (34:46).

فاعملوا إنّا عاملون،

So, act, we too shall act,

وَانْتَظِرُوا إِنَّا مُنْتَظِرُونَ

“And wait, we too shall wait” (11:122).

Commentary

“Far be it, O Children of Qaylah!” – The way she addresses them commands them to silence and demands a response. The children of Qaylah are the [tribes of] Aws and Khazraj.

“Will I be deprived of my patrimony while you watch and listen to me?” – Will they oppress me by withholding my rightful inheritance from my father while you are present in the gathering, hearing my words and my complaint, and seeing my beleaguered state?

“You are involved in the claim” – You are involved and included in my claim and my plight.

“And are aware of it” – You know about it and are aware of it. Another version reads: “you are perplexed by this dispute.”

“And you are numerous and well equipped” – You are many in number and are prepared and equipped. Thus, you cannot seek an excuse due to your small numbers.

“You possess means and strength” – You have the means, strength, and ability to assist me and come to my aid.

“And own weapons and shields” – You have the weapons with which you fought in the way of Allah, and you have instruments of defense.

“The case has reached you, yet you do not respond?” – My plight and call for help has reached you yet you do not respond to me.

“You hear the cry, yet you do not assist me?” – My cry, the cry of one who is beleaguered and oppressed, comes to you yet you do not help me?

“Yet you are known for your bravery” for your fighting in the way of Allah, facing the enemy and waging direct combat [without turning back or fleeing].

“And have a reputation for being good and righteous” – And performing virtuous actions.

“You are an elite group” – Verily the Messenger of Allah (S) chose Madinah and chose you for these reasons and qualities.

“And the best of those who were selected” – The Holy Prophet (S) selected you to assist him, and that is why he migrated [here] to you.

“You fought the [pagan] Arabs” in order to help the Prophet and raise the banner of Islam.

“And bore pains and hardships” in wars and battles, during the intense heat and bitter cold, sacrificing your lives and suffering injuries.

“You clashed with the nations” – You fought the different nations of Jews, Christians, and others, all in order to defend the Prophet.

“And battled the champions” – You entered into combat against champions with bravery and without any weakness or languor.

“We have not ceased, or is it you who have ceased?” – Meaning we have not ceased, and neither should you.

“We ordered and you obeyed” - We commanded, and you would always obey our commands.

“Until, through us, Islam was established” – You fought, endured, and struggled incessantly until Islam spread far and wide, and through us Islam was established and took its proper place.

“And the milk of prosperity began to flow” – Prosperity and wealth increased because of the conquests, like the milk that flows forth copiously from the udder.

“The breach of polytheism was subdued” – The polytheists’ necks were lowered in humility in front of Islam, and they lost their standing.

“The ebullition of falsehood subsided” – meaning the outpouring and eruption of lies.

“The fires of disbelief were stifled” – The fires of war, that were ignited by the disbelievers, were extinguished.

“The call to rebellion was silenced” – The call to sedition was silenced and the upheavals calmed down.

“And the religious order was founded” – The affair of religion came together and became organized after it had been dispersed.

“So why have you become confused after your clear stance?” – Now, after all this, how have you become confused when the issue before you is So, clear? How have you fallen into the valley of perplexity?

“Why have you become secretive after your proclamation?” – Why have you hidden things that were openly manifest, or those things that you used to declare openly?

“Why have you retreated after being at the forefront?” – Why have you turned backwards after you were at the forefront for the sake of Islam?

“And why have you opted for polytheism after believing [in Allah]?” – You have ascribed partners to Allah by opposing the Prophet (S) with regard to his family.

“Will you not make war on a people who broke their pledges and resolved to expel the Messenger, while they attacked you first? Do you fear them? But Allah is worthier of being feared by you, should you be faithful.” (9:13) – al-Sayyida Fatimah al-Zahra (‘a) incorporated this verse in her speech, even though it was revealed about the polytheists of Makkah who had wanted to forcefully remove the Messenger of Allah (S) from Makkah, or in relation to the Jews and Christians who broke their allegiance and plotted to remove the Prophet from Madinah. In either case, [by using this verse] al-Sayyida Fatimah al-Zahra is calling upon them and actuating them to come to her aid. She is not trying to foment dissent with these words, nor is she looking for blood to be spilled. She does not want to command an army or to lead a faction. Rather, she is aware of the state of the people and their inclinations. She knows that the matter is part of a clandestine scheme. That is why she said:

“Lo, I see you now inclined to a life of ease” – I know that you have settled down in a life of ease and comfort.

“Having distanced yourselves from the one who is more worthy of giving and withholding” – You have distanced yourselves from Ali Ibn Abi Talib (‘a) who is more worthy and deserving of having authority over your affairs, and of making decisions and passing judgments related to Islam, than anyone else.

“You have withdrawn into comfort” – You have isolated yourselves in your comfort and leisure.

“And have escaped from hardship to abundance” – Because Amir al-Mu’minin (‘a) does not flatter or compromise, and he does not favour one above the other when he gives, this is hard for you to bear. So, you escaped from this hardship and moved to the one who listens to you, is easy to handle, does what you wish and judges in your favour.

“You have thus spit out what you had retained” – Meaning you have expelled from your mouths that which you had retained.

“And vomited out what you had swallowed” – You have regurgitated that which you drank, with ease and enjoyment. This is in reference to their retreat from religion and rejection of faith, which is why she follows up with the verse:

“If you are ungrateful, you and those on earth all together, most surely Allah is Self- sufficient, Praised.” (14:8) – You do not hurt anyone but yourselves and harm nothing but your faith.

“I have said what I had to say, being fully aware of your intention to forsake me” – She (‘a) is saying: I know your stance and your attitude, and when I addressed you and sought your help, I knew that you would not assist me or come to my aid.

“And of the betrayal that has sprung in your hearts” – Betrayal has covered your hearts like the clothes that cover the body. Betrayal is the opposite of loyalty, So, she is saying: I do not expect you to remain loyal because I know of the betrayal that is present in your hearts.

“However, this was the unbosoming of the soul” – Meaning the expression of the pain that is felt by the soul. Just as a vessel can be filled with water, the soul too can become full of sorrow and overwhelmed with grief.

“The outburst of anger” – The manifestation of the effects of anger, in the same way that interior bleeding indicates an ulcer.

“The inability to further endure” – Signifying the weakness and inability of the soul to bear anything more than this.

“The anguish of the heart” – Prophet Ya’qub (‘a) said:

قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ

“I complain of my anguish and grief only to Allah” (12:86).

This is the anguish that one cannot hide, thus he manifests it.

“And the advancing of proof” – I have addressed you and said what I had to, without any hope or expectation of assistance from you. I only did this for personal and religious reasons. As for the personal reasons, I have already mentioned them. The reason based on religious responsibility was the presenting of proof and making sure you were aware of everything. I gave you all the evidence to support what I say, So, that you have no excuse on the Day of Judgement and cannot say: “We were unaware about this,” or “We forgot,” or “We were ignorant of this.” I have left no possible excuse or justification for anyone. I have introduced myself and my lineage to you. I have mentioned the Imamah and my right on Fadak. I have proven my case using clear verses from the Qur’an about inheritance in general and the inheritance of Prophets in particular. I have sought your assistance in taking back what is rightfully mine and have not found in you any helper or aide.

“So take its reins and saddle it, with its sore back and suppurating hooves” – Take the reins of power and fasten your bags on it. It is just like a camel with an injured back and sensitive hooves.

“Ever disgraceful” – Continually abased in this world throughout history, and in the Hereafter for eternity.

“Branded with the wrath of Allah and eternal dishonour” – The mark of Allah’s wrath and anger is on that camel, as is the mark of everlasting disgrace that will lead you to…

“Leading to ‘the fire, set ablaze by Allah, that roars over the hearts’” (104:6-7) - whose fire burns and blazes endlessly - a fire that burns the exterior and interior, and reaches up to the hearts.

“For what you are doing is witnessed by Allah” – Allah sees your actions and deeds and nothing is hidden from Him. It is as though these actions of yours are done in His presence.

“And they who act unjustly shall know to what final place of turning they shall turn back.” (26:227) – What retribution they will face, and which hellish punishment and chastisement awaits them!

“I am the daughter of ‘a warner unto you, before a severe chastisement’” (34:46) – Referring to the verse of the Qur’an:

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

“O Prophet! Indeed, We have sent you as a witness, as a bearer of good news and as a warner” (33:45).

She is saying: I am the daughter of Muhammad (S) who was sent to warn you of the punishment of Allah, which He has promised for the unjust.

“So act, we too shall act, ‘and wait, we too shall wait.’” (11:122) – Do whatever injustice you wish, for we too shall do what is incumbent upon us by remaining patient and enduring; and wait for the consequences of your actions as we too wait for the results of our patience during these trials.

Seventh Part

After having heard this, Abu Bakr said:

يا ابنة رسول الله! لقد كان أبوكِ بالمؤمنين عطوفاً كريماً، رؤوفاً رحيماً. وعلى الكافرين عذاباً أليماً وعقاباً عظيماً. إن عزوناه وجدناه أباكِ دون النساء وأخا إلفِكِ دون الأخلاَّء. آثره على كل حميم، وساعده في كل أمرٍ جسيم. لا يحبّكم إلاّ كل سعيد ولا يبغضكم إلاّ كل شقي.

O daughter of the Messenger of Allah! Your father was indeed, affectionate, generous, gracious and merciful to the believers, and the disbelievers shall face painful chastisement and severe retribution. If we look at his relationships, we find that he was your father to the exclusion of other women, and the brother of your husband to the exclusion of all [his] other close companions. He preferred him over every close friend and he, on his part, assisted him in every important matter. None love you save the felicitous and none despise you save the wretched.

فأنتم عترة رسول الله الطيبون والخيَرة المنتجبون. على الخير أدِلّتنا وإلى الجنّة مسالكنا. وأنتِ يا خيرة النساء وابنة خير الأنبياء، صادقة في قولك، سابقة في وفور عقلكِ، غير مردودة عن حقّكِ، ولا مصدودة عن صدقك.

You are the pure progeny of the Messenger of Allah, the best of the chosen ones, our guides towards virtue and our path to Paradise. And you, O best of all women and daughter of the best of Prophets, are true in your words and foremost in the prodigiousness of your intellect. You will not be denied your right nor will your truth be contested.

والله ما عدوتُ رأي رسول الله، ولا عملت إلاَّ بإذنه. وإنّ الرائد لا يكذب أهله. وإنّي أُشهد الله وكفى به شهيداً، أني سمعت رسول الله صلى ‌الله ‌عليه ‌وآله يقول: "نحن معاشر الأنبياء لا نورِّث ذهباً ولا فضة ولا داراً ولا عقاراً وإنّما نورّث الكتاب والحكمة، والعلم والنبوّة، وما كان لنا من طعمة فلوليّ الأمر بعدنا، أن يحكم فيه بحكمه."

By Allah, I have never opposed the opinion of the Messenger of Allah and have never done anything but by his permission. The herald does not lie to his people; I take Allah as my witness, and He suffices as a witness, that I heard the Messenger of Allah (S) say: “We, the company of Prophets, neither bequeath gold nor silver, nor houses nor land; we only bequeath the Book, wisdom, knowledge and prophethood, and whatever we possess of [revenue generating] property, it is for the ruler who comes after us to dispense with according to his own judgment.”

وقد جعلنا ما حاولتِه في الكراع والسلاح، يقاتل بها المسلمون ويجاهدون الكفّار ويجالدون المردة الفجّار. وذلك بإجماع من المسلمين. لم أنفرد به وحدي، ولم أستبدّ بما كان الرأي فيه عندي. وهذا حالي ومالي هي لكِ، وبين يديك، لا تزوى عنكِ، ولا تدَّخر دونكِ. أنت سيّدة أُمّة أبيكِ، والشجرة الطيّبة لبنيك. لا يُدفع مالَكِ من فضلكِ، ولا يوضع في فرعك وأصلكِ. حكمك نافذ فيما ملكت يداي. فهل ترينّ أن أُخالف في ذلك أباكِ صلى ‌الله ‌عليه ‌وآله؟

Moreover, we have already spent what you are asking for, to procure horses and weapons that the Muslims may use in battle, to fight against the unbelievers and quash the insurgency of rebels. This was done by the general consensus of all the Muslims; I did not make this decision alone and I never enforced my opinion on anyone. This is my state and my wealth, it is at your disposal, and I place it before you. Nothing will be withheld from you, and nothing will be kept from you. You are the noblewoman of your father’s nation and a pure [maternal] tree for your children. Your merits cannot be disputed, and your honourable lineage and roots cannot be disparaged. Your command with respect to what I possess shall be enforced. Do you think I should act against the will of your father (S) in this matter?

Commentary

Up to this juncture, al-Sayyida Fatimah al-Zahra (‘a) has said what she had to say and conveyed what she was duty-bound to convey in the most complete and perfect manner possible. Now the head of state begins his reply to her:

“O daughter of the Messenger of Allah!” – Glory be to Allah! He knows who she is yet takes such a position [in opposition to her]!

“Your father was Indeed, affectionate, generous, gracious and merciful to the believers, and the disbelievers shall face painful chastisement and severe retribution.” – All this is well known, So, what is the purpose of mentioning it?

“If we look at his relationships, we find that he was your father to the exclusion of other women, and the brother of your husband to the exclusion of all [his] other close companions.” – He affirms her statement in the beginning of her sermon where she said: “If you trace his lineage and know him, you will realize that he is my father and not the father of anyone amongst your women, and he is the bother of my cousin [and husband], and not of any of your men.”

“He preferred him over every close friend” – Meaning that the Messenger of Allah (S) preferred Ali over all those who were close to him.

“And he, on his part, assisted him in every important matter” – Ali (‘a) assisted the Prophet (S) in every important matter.

“None love you save the felicitous and none despise you save the wretched” – This is a surprising admission if its ascription [to the speaker] is correct.

“You are the pure progeny of the Messenger of Allah, the best of the chosen ones” – The progeny whose speech is not accepted and whose testimony is deemed inadmissible regarding a mere parcel of land; and the chosen ones who had to endure the worst kind of tribulation from the people?!

“Our guides towards virtue” – You are the guides who lead people to that which is good.

“And our path to Paradise” – You are the path to salvation and heavenly felicity.

“And you, O best of all women and daughter of the best of Prophets, are true in your words” – If you considered her to be truthful in her speech, why did you not return her right to her? Why did you usurp the property that was given to her by Allah and His Prophet?

“And foremost in the prodigiousness of your intellect. You will not be denied your right nor will your truth be contested” – Why then did you take away that which was hers by right? Why did you deny her true words? What a contradiction between [your] words and deeds!

“By Allah, I have never opposed the opinion of the Messenger of Allah” – Yes, by Allah you have opposed the opinion of the Messenger of Allah.

“And have never done anything but by his permission” – No, by Allah you have not acted with his permission. The Messenger of Allah never permitted the gift that he had bestowed to his daughter Fatimah to be usurped, or her inheritance from her father to be denied.

“The herald does not lie to his people” – This adage had been used incorrectly [by him].

“I take Allah as my witness, and He suffices as a witness” – How surprising that he is swearing by Allah! Is this how he bears witness to falsehood? Does he dare to do this?

“That I heard the Messenger of Allah (S) say: ‘We, the company of Prophets, neither bequeath gold nor silver, nor houses nor land; we only bequeath the Book, wisdom, knowledge and prophethood, and whatever we possess of [revenue generating] property, it is for the ruler who comes after us to dispense with according to his own judgment.’” - Allah says that Prophets bequeath [their wealth] and the Messenger of Allah says that they bequeath nothing?! Who is right then?

All this aside, how can it be that you are the claimant, the witness and also the judge? Can this type of justice be found anywhere in the world? Or is there any type of law that allows this? You heard the Prophet of Allah saying this, but his own daughter did not hear him saying it?! The Prophet informed you but did not inform his daughter, in whose hands he had given Fadak and who had control over it? And which book is it that the Prophet bequeathed? The Qur’an? Was the Qur’an the personal property of the Prophet that he should bequeath it? Can prophethood be bequeathed? Is it that whenever a Prophet dies his prophethood is automatically transferred to his children and heirs? If that is the case, who inherited the Prophethood from the Messenger of Allah?

Are you the authority or is it the one who has been vested with authority by Allah in the verse:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“The only authority over you is Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down” (5:55).

Who possesses authority after the Prophet? Is it you or is it the one to whom you pledged allegiance in Ghadir Khumm by the command of the Messenger of Allah (S), and whom you submitted to as the Master of Believers (Amir al-Mu’minin), who is none other than Ali Ibn Abi Talib?! Do you think that you know this tradition and Ali Ibn Abi Talib does not know it, while he was the closest and dearest person to the Prophet by your own admission? This, despite the fact that he is the ‘Gate to the Prophet’s knowledge’?

If indeed, the Prophet does not leave any inheritance, why is it that his two houses remain in the possession of his two wives? Why have these houses not been confiscated despite it being well known they were the personal possession of the Messenger of Allah (S) as clearly mentioned in the Qur’an:

لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ

“Do not enter the houses of the Prophet…” (33:53).

which shows that the houses were the property of the Prophet? What law and what religious injunction allows the wives to remain in these houses until the end of their lives? And why does ‘nationalization’ of the Prophet’s property apply to al-Sayyida Fatimah, the beloved daughter of the Messenger of Allah, yet it does not apply to his wives?

“Moreover, we have already spent what you are asking for, to procure horses and weapons that the Muslims may use in battle, to fight against the unbelievers and quash the insurgency of rebels.” – Is it permissible to use usurped wealth in the way of Allah and to strengthen the Muslims? And was the Muslim army in such dire need for this wealth that was confiscated unjustly?

“This was done by the general consensus of all the Muslims” – What is the worth of this consensus that goes against the Book of Allah? And what type of consensus is this where the family of the Prophet (S) are neglected and which they do not accept? Does consensus have any value in justifying injustice?

It is as if Abu Bakr wanted to win over the hearts of the Muslims with these words So, that nobody would stand up against him. Otherwise, it was known that Abu Bakr was the only one who claimed that the Prophet had said: “We, the company of Prophets, do not bequeath anything…” and the Muslims were not all in agreement about this ‘hadith’, which clearly contradicted the direct command of Allah.

Indeed, it is reported in Kashf al-Ghummah that when ‘Uthman became the caliph, ‘A’ishah said to him, “Give me what my father and ‘Umar used to give me.” ‘Uthman said, “I do not find any justification for it in the Book [of Allah] or in the sunnah, but because Abu Bakr and ‘Umar used to give it to you of their own accord, I will do the same.” Then she said, “Give me my inheritance from the Prophet (S).” He replied, “Did you and Malik Ibn Aws al-Nadhri not come and bear witness that the Prophet (S) had said: ‘We do not bequeath [any wealth]’ and so, the right of Fatimah was invalidated? Now you come to ask for it…?!”17

How surprising that the testimony of ‘A’ishah Bint Abi Bakr was accepted but the testimony of Fatimah Bint Rasul Allah (S) was rejected! Moreover, the testimony of the lowly Malik Ibn Aws al-Nadhri was accepted yet the testimony of Amir al-Mu’minin Ali Ibn Abi Talib (‘a), the soul of the Messenger of Allah and the most beloved of all people to him, was rejected!

Thus, it becomes clear for us that when he says: “I did not make this decision alone and I never enforced my opinion on anyone,” it is Indeed, true that he was not alone. Rather, his daughter ‘A’ishah supported him and testified for him. She was, after all, known for her stance towards Fatimah and her husband.

“This is my state and my wealth, it is at your disposal, and I place it before you. Nothing will be withheld from you, and nothing will be kept from you.” – This is mere ceremonious courtesy with absolutely no truth to it. It is quite common to find such statements from politicians.

“You are the noblewoman of your father’s nation and a pure [maternal] tree for your children. Your merits cannot be disputed, and your honourable lineage and roots cannot be disparaged. Your command with respect to what I possess shall be enforced.” – Even though these words are true, they are being used as a ruse to colour the speech. We will later mention some of the opinions of politicians and the stratagems they use in different situations.

“Do you think I should act against the will of your father (S) in this matter?” – O People! Abu Bakr cannot oppose the Prophet of Allah (S) but the Mistress of all Women of the World and the beloved daughter of the Prophet of Allah, from whom Allah removed all filth and impurity, and purified with a thorough purification, can act against the wishes of the Holy Prophet (S)! Does this make sense, and can one truly accept this? How can it be opposition to the Prophet of Allah (S) when one submits to the Qur’an, which falsehood can neither approach from before nor from behind? Can acting upon the verses that speak of inheritance between Prophets be considered going against the Holy Prophet (S)?

Can accepting the speech of the Prophet’s daughter, whose infallibility is clearly mentioned in the Qur’an, and accepting the speech of her husband Ali, who was the soul of the Messenger of Allah (S), be considered opposition to the Prophet? What can we say when meanings have been garbled, truths have been distorted, standards have been altered and scales have been tampered with such that evil is portrayed as good and good is portrayed as evil?

This person is ascribing to the Prophet (S) words that contradict the Qur’an and go against the laws of Islam, while the family of the Prophet (S) and his pure progeny do not accept these statements and belie them in light of what the Qur’an says. Then the man seeks to distance himself (in his estimation) from going against that speech which has falsely been ascribed to the Prophet. Now let us see how al-Sayyida Fatimah al-Zahra (‘a) responds to these lies and falsehoods:

Eighth Part

She (‘a) replied:

سبحان الله! ما كان رسول الله صلى ‌الله‌ عليه ‌وآله عن كتاب الله صادف، ولا لأحكامه مخالفاً. بل كان يتَّبع أثره ويقفو سُوَره. أفتجمعون إلى الغدر اعتلالاً عليه بالزور؟ وهذا بعد وفاته شبيهٌ بما بُغي له من الغوائل في حياته. هذا كتاب الله، حَكَماً عدلاً، وناطقاً فصلاً، يقول:

Praise be to Allah! My father, the Messenger of Allah (S), never turned away from the Book of Allah, nor did he oppose its injunctions. Rather, he followed its directives and abided by its lofty teachings. Do you add on to your treachery by ascribing falsehood to him? And this [plot] after his death is similar to the pernicious plots that were staged against him during his lifetime. Here is the Book of Allah, a just adjudicator, and a decisive articulator, [clearly] saying:

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ

“[An heir] who may inherit from me and inherit from the House of Ya’qub” (19:6).

and

وَوَرِثَ سُلَيْمَانُ دَاوُودَ

“And Sulayman inherited from Dawud” (27:16).

فبيَّن (عزّ وجل) فيما وزَّع عليه من الأقساط وشرع من الفرائض والميراث. وأباح من حظّ الذكران والإناث ما أزاح علَّة المبطلين، وأزال التظنّي والشبهات في الغابرين. كلاّ،

And the Almighty clarified how the shares are to be allotted and legislated the laws of [filial] obligation and inheritance, prescribing the proper share for males and females, thereby removing the excuse of the falsifiers, and eliminating suspicions and doubts in those left behind. No,

بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

“But your souls have made the matter seem decorous for you; yet patience is beautiful, and Allah is the one whose help is sought against what you allege” (12:18).

Commentary

“Praise be to Allah!” – She said this as an expression of astonishment because of the graveness of this false attribution to the Prophet of Allah, the most truthful and veracious one, who never spoke out of [his own] desire, rather it was only a revelation that was revealed. (53:3-4)

“My father, the Messenger of Allah (S), never turned away from the Book of Allah” – The Prophet never diverted from the Book of Allah.

“Nor did he oppose its injunctions” by saying anything that contradicted the Qur’an, and the statement “We, the company of Prophets, do not bequeath [any wealth]” contradicts the verses of the Qur’an that explicitly mention the bequeathing and inheritance of Prophets.

“Rather, he followed its directives and abided by its lofty teachings” – Far be it for the Prophet of Allah to go against the Qur’an. Rather, he would act in accordance to the Qur’an and abide by its teachings.

“Do you add on to your treachery by ascribing falsehood to him?” – al-Sayyida Fatimah (‘a) is saying: you have committed a double crime - the crime of betrayal by usurping Fadak and the crime of lying against the Prophet of Allah (S). Do you compound your betrayal by justifying it with lies? This is like a person who kills someone unjustly and then justifies his action by falsely claiming that the murdered person was a thief, thereby combining the crime of murder with that of mendacity.

“And this [plot] after his death is similar to the pernicious plots that were staged against him during his lifetime.” – She (‘a) is saying that this is not something new, for similar plots and schemes against the Prophet were carried out during his lifetime as well. The hypocrites had tried to assassinate the Prophet (S) on the night of ‘Aqabah and to drive his camel over the edge of the valley pass, So, that it would fall into the valley, thereby killing the Messenger of Allah. Thus, it was quite apt for her to mention this. For more details, refer to the commentary of the verse:

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُو

“They swear by Allah that they did not say it. But they certainly did utter the word of disbelief and renounced faith after their submission. They contemplated what they could not achieve…” (9:74).

“Here is the Book of Allah, a just adjudicator and a decisive articulator, [clearly] saying: ‘[An heir] who may inherit from me and inherit from the House of Ya’qub’” (19:6) – This is the Qur’an, a just adjudicator and a clear articulator that can resolve disputes. Let us refer to it and allow it to judge between us. This Qur’an says: …that he may inherit from me and inherit from the family of Ya’qub… (19:6) when relating the story of Zakariyya, and we have already discussed the implications of this verse.

“And ‘Sulayman inherited from Dawud…’” (27:16) – We have also briefly mentioned the inheritance of Sulayman from Dawud (‘a). You claim that the Messenger of Allah said: “We, the company of Prophets, do not bequeath [any wealth].” How does the Prophet of Allah say something that goes against the Qur’an? And how does he oppose the ruling of the inheritance of Prophets?

“And the Almighty clarified how the shares are to be allotted” – Allah has clearly stipulated how much each heir is supposed to inherit.

“And legislated the laws of [filial] obligation and inheritance” – That which is obligatory consists of those portions of the inheritance which have been reserved for the specific heirs; like half, a third, a quarter, a sixth and an eighth, as mentioned in the books of Islamic law.

“Prescribing the proper share for males and females” in all their different roles as husbands and wives, fathers and mothers, sons and daughters etc.

“Thereby removing the excuse of the falsifiers” – What Allah has clarified in the Qur’an and prescribed as inheritance is sufficient to remove the evil of the falsifiers and all those who propagate falsehood.

“And eliminating suspicions and doubts in those left behind” – There is no room left for doubt and suspicion by anyone in the present or future generations.

“No,” the matter is not as you say or claim, and neither is it something you are confused about.

“But your souls have made the matter seem decorous for you…” – Rather, your souls have made love for political authority and power seem decorous to you, So, you ascribed this [false] tradition to the Prophet of Allah (S) in order to attain your objective and achieve your goals.

“Yet patience is beautiful, and Allah is the one whose help is sought against what you allege.” (12:18) – We bear this patiently and seek help from Allah to enable us to endure these hardships and tribulations.

Now let us see how Abu Bakr defends himself. Notice how he changes his tone, and his speech becomes shaky as he revises his approach and pays no attention to the contradictions in his speech.

Ninth Part

Abu Bakr replied:

صدق الله وصدق رسوله وصدقت ابنته. أنتِ معدن الحكمة، وموطن الهدى والرحمة، وركن الدين، وعين الحجّة. لا أُبعدُ صوابكِ، ولا أنكر خطابكِ. هؤلاء المسلمون بيني وبينك قلَّدوني ما تقلّدت، وباتفاق منهم أخذتُ ما أخذت، غير مكابرٍ ولا مستبد ولا مستأثر. وهم بذلك شهود.

Allah spoke the truth and So, did his Prophet. And his daughter has also spoken the truth. You are Indeed, a source of wisdom, a fountainhead of guidance and mercy, a pillar of faith and a wellspring of proof. I do not repudiate your apposite speech, nor do I reject what you say. These Muslims in front of us are the ones who compelled me to accept what I have accepted and it is by their consensus that I took what I did; neither by coercion, nor obstinacy, nor entitlement, and they are all witnesses to this.

Commentary

When al-Sayyida Fatimah al-Zahra (‘a) exposed the fabricated tradition that was invented by Abu Bakr and ascribed to the Prophet (S), and invalidated that claim using irrefutable proof and evidence, Abu Bakr became weak and was unable to refute the evidence that was presented by al-Sayyida Fatimah. This is why he tried another approach, So, that he would not bear the responsibility alone; rather, it would be the collective responsibility of the Muslims who had agreed with his decisions. Thus, he said:

“Allah spoke the truth and so did his Prophet. And his daughter has also spoken the truth” – He affirms the verses about inheritance between Prophets and confirms that the Prophet spoke the truth and did not go against the Qur’an. It is as though he is retracting his ascription of the tradition “We, the company of Prophets, do not bequeath [wealth]” to the Prophet (S). He also affirms the truthfulness of the Prophet’s daughter.

“You are Indeed, a source of wisdom, a fountainhead of guidance and mercy, a pillar of faith and a wellspring of proof” – These are surprising admissions which indicate concession and capitulation.

“I do not repudiate your apposite speech, nor do I reject what you say” – He admits that what she said was correct and attests to the truth of her speech. However, all this is just for show and is mere verbal expression that is not followed up by action. Al-Zahra is truthful in what she says about her claim to Fadak, nobody doubts this, but the government that acknowledges the validity of her claim is not ready to return her right to her. Why is that?

“These Muslims in front of us are the ones who compelled me to accept what I have accepted” – He is saying: these Muslims who are present before us are the ones who compelled me to accept the caliphate. This is a clear admission on his part that he was not appointed or chosen by the Prophet of Allah (S) as his successor. Rather, the Muslims had forced him to become the caliph.

“And it is by their consensus that I took what I did” – Look at how the argument has changed. First, he said: I took possession of Fadak in accordance with the instructions of the Prophet (S), but when al-Sayyida Fatimah nullified this argument, he tried to adopt another method and turned to the argument of consensus of the Muslims in the confiscation of Fadak.

Who among the Muslims agreed that Abu Bakr should take Fadak? The Banu Hashim? The family of the Prophet of Allah (S)? The great companions like Salman, Miqdad, ‘Ammar and Abu Dharr? This statement is similar to the previous statement about ‘consensus’ and we have already seen how worthless this kind of consensus is.

“Neither by coercion, nor obstinacy, nor entitlement, and they are all witnesses to this”

– When Abu Bakr justified his actions using the argument of consensus among the Muslims, it was necessary for al-Sayyida Fatimah to respond by addressing them.

Tenth Part

So, Fatimah (‘a) turned to the people and said:

معاشر الناس المـُسرعة إلى قيل الباطل، المـُغضية على الفعل القبيح الخاسر!

O people who hasten towards false speech! O those who are complacent with the ugly action that will bring ruin!

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“Do they not reflect on the Qur’an or are there locks on the hearts?” (47:24).

كلاّ، بل ران على قلوبكم ما أسأتم من أعمالكم. فأخذ بسمعكم وأبصاركم، ولبئس ما تأوّلتم. وساء ما به أشرتم وشر منه اعتضتم. لتجدنَّ - والله - محمله ثقيلاً وغبَّه وبيلاً، إذا كشف لكم الغطاء وبان ما وراءه الضرّاء، وبدا لكم من ربّكم ما لم تكونوا تحتسبون،

No, rather your hearts have become rusted by the evil that you have done. Thus, your hearing and sight have been taken away and you have gravely misinterpreted it (the Qur’an). How wrongly you have referred to it, and how evil is your construal of it. By Allah, you will surely find its burden heavy and its consequence dire, when the veil is lifted and the great adversity that follows becomes evident to you. And there will appear to you from your Lord what you never reckoned,

وَخَسِرَ هُنَالِكَ الْمُبْطِلُونَ

“It is then that those who stood by falsehood will be the losers” (40:78).

Commentary

Al-Sayyida Fatimah addressed her final reproof to the crowds who were present and listening to the bitter debate, and said:

“O people who hasten towards false speech!” – Meaning that you are quick to accept falsehood because you have made this man your leader and have colluded with him – according to his claim – in usurping my rights.

“O those who are complacent with the ugly action that will bring ruin!” – Being complacent means turning a blind eye and it refers to silence and acceptance of an evil deed that brings loss and ruin to the one who does it.

“Do they not reflect on the Qur’an or are there locks on the hearts?” (47:24) – Have you forgotten the verses of the Qur’an that were revealed about us? Do you not understand the verses that I recited about the inheritance of Prophets? Or is it that your hearts are locked So, tight that they do not open up to the words of Allah and His commandments?

“No,” – The cause of this is not your lack of pondering upon the Qur’an…

“Rather your hearts have become rusted by the evil that you have done” – Your evil deeds have overwhelmed and covered up your hearts like thick coverings, just as an intoxicant cover and blocks the mind of one who is inebriated such that he becomes confused and is no longer able to understand or feel anything.

“Thus, your hearing and sight have been taken away” – As negligence overcomes the heart, it effects one’s hearing and sight. The one who is remiss neither hears any sound nor does he see anything due to his negligence.

“And you have gravely misinterpreted it (the Qur’an)” – You have misinterpreted the verses of the Qur’an and the laws of Islam, trying to divert them from their true path.

“How wrongly you have referred to it, and how evil is your construal of it” – You wish to work together and collaborate with each other in usurping the rights of the family of Muhammad (‘a). You have [thereby] exchanged something good for something evil and have substituted truth for falsehood. All these are figures of speech that only the intelligent can comprehend.

“By Allah, you will surely find its burden heavy and its consequence dire” – Alluding to the great burden of responsibility and the heavy weight of accountability on the Day of Judgement. On that day, they will be questioned and punished for their actions with the most severe chastisement.

“When the veil is lifted” – When you die and are transferred to the Realm of Requital.

“And the great adversity that follows becomes evident to you” – And that which is followed by adversity becomes evident for you.

“And there will appear to you from your Lord what you never reckoned, ‘it is then that those who stood by falsehood will be the losers.’” (40:78) – This is the verse that she incorporated into her speech because it was appropriate to mention here.

With this, al-Sayyida Fatimah completed her message to everyone and fulfilled her responsibility, having recorded her suffering in the annals of history.

Her Complaint To The Prophet (S)

Then she turned to the grave of the Prophet (S) and said:

قد كان بعدك أنباء وهنبثة

لو كنت شاهدها لم تكثر الخطبُ

After you [passed away], reports and chaos followed,

Had you been present, tribulations would not abound

إنا فقدناك فقدَ الأرض وابلها

واختل قومك فاشهدهم وقد نكبوا

We miss you just as parched land misses its rain,

And your nation is confused, see how they have deviated

وكل أهل له قُربى ومنزلة

عند الإله على الأدنين مقتربُ

Every family has relatives, but the position

before God, is for those with the greatest proximity [to you]

أبدَتْ رجال لنا نجوى صدورهم

لما مضيتَ وحالت دونك التُّربُ

People manifested against us what was hidden in their hearts,

As soon as you departed and the barrier of dust separated us from you

تجهّمتنا رجال واستُخفّ بنا

لما فُقدتَ، وكل الإرث مغتصَبُ

They frowned at us and insulted us

when you were gone, and all the land was usurped

وكنتَ بدراً ونوراً يُستضاء به

عليك تنزل من ذي العزّة الكتبُ

You were a full moon and an illuminating light

from the Almighty, upon you was the Book revealed

وكان جبريل بالآيات يؤنسنا

فقد فُقدتَ، فكلّ الخير مُحتجبُ

Jibra’il would comfort us with the verses he brought,

But now you are not here and all goodness has disappeared

فليتَ قبلكَ كان الموت صادَفَنا

لما مضيت وحالت دونك الكُثُبُ

O how I wish death would have come to us before you,

When you passed and were, by the dune, from us covered

إنا رُزينا بما لم يُرزَ ذو شَجَنٍ

مِن البرية لا عجم ولا عربُ

We have faced calamities that none of the people

who grieve ever faced, neither ‘Ajam nor Arab

In Nasikh al-Tawarikh, the following verses have been added:

سيعلم المتولّي ظلم حامتنا

يوم القيامة أنّى سوف ينقلبُ

Those who brought oppression upon our family will know,

On the Day of Resurrection what place they shall return to

وسوف نبكيك ما عشنا وما بقيت

له العيون بتهمال له سكبُ

We will mourn you as long as we live, and as long as there remains

in the eyes tears, they will flow forth copiously

وقد رزُينا به محضاً خليقته

صافي الضرائب والأعراق والنسبُ

We were forced to bear this tribulation despite his pure character,

Pure in extraction, ancestry and lineage

فأنت خير عباد الله كلّهمُ

وأصدق الناس حين الصدق والكذبُ

You are the best of all servants of Allah,

and the most truthful of people in [facing] truth and untruth

وكان جبريل روح القدس زائرنا

فغاب عنا فكل الخير محتجبُ

Jibra’il, the Holy Spirit, would come to visit us,

now he comes not, So, all goodness has disappeared

ضاقت عليَّ بلادٌ بعدما رحبتْ

وسيم سبطاك خسفاً فيه لي نَصَبُ

The land has become narrow for me after its expanse,

The gloom that eclipses your sons’ handsome faces causes me distress

In Kashf al-Ghummah and other sources [it is narrated]: “Then she clung to the grave of the Prophet of Allah (S) and recited the verses of Hind Bint Athathah: After you [passed away]…”

Some have said that these verses belong to [and were composed by] Hind Bint Aban Ibn ‘Abd al-Muttalib, and al-Sayyida Fatimah just recited them. Nonetheless, al-Sayyida Fatimah threw herself on the grave of her father as she recited these verses.

In Kashf al-Ghummah [it is narrated]: “We did not see more men and women mourning [for the Prophet] than we did on this day.”

After al-Sayyida Fatimah al-Zahra (‘a) had lost hope and saw that Abu Bakr would not return her usurped rights, she returned home saying: “O Allah, these two individuals have Indeed, oppressed the daughter of Your Prophet and taken her rights, So, punish them severely.”18

In Sahih al-Bukhari, in the chapter on khums [we read]: “… So, Fatimah, the daughter of the Messenger of Allah, got angry and turned away from Abu Bakr, and she remained displeased with him until she died.”

Also, in Sahih al-Bukhari, in the chapter on the origin of creation: “… Abu Bakr refused to give any of it to Fatimah, So, she got angry at Abu Bakr because of this and turned away from him, not speaking to him until she passed away.”

Muslim has also narrated something similar in his Sahih, in the chapter on Jihad, as has al-Bayhaqi in his Sunan,19 Ahmad Ibn Hanbal in his Musnad,20 and Ibn Sa’d in Tabaqat al-Sahabah21 among others.

Audacious Insolence Towards The Family Of The Prophet (S)

Ibn Abi al-Hadid says in his Sharh Nahj al-Balaghah, that when Abu Bakr heard her sermon and saw the effect it had on the people, leading to murmuring and commotion, he became frightened that the matter would backfire disastrously, So, he climbed the pulpit and said:

أيّها الناس! ما هذه الرعة إلى كل قالة؟ أين كانت هذه الأماني في عهد رسول الله؟ ألا مَن سمع فليقل، ومَن شهد فليتكلّم، إنّما هو ثعالة شهيده ذَنَبه مربّ لكل فتنة هو الذي يقول: كرّوها جذعة بعد ما هرمت يستعينون بالضعفة ويستنصرون بالنساء، كأم طحال أحبّ أهلها إليها البغي ألا إنّي لو أشاء لقلت، ولو قلت لَبُحت، إنّي ساكت ما تُركت.

O People! What is this emotional acceptance of the speech of every speaker? Where were these sentiments during the time of the Prophet of Allah? Lo, let anyone who has heard [of it] speak out and anyone who has witnessed [it] give testimony. It is nothing but a fox whose witness is its tail, clinging to every sedition. It is like the one who says: “Renew it after it has grown old.” These are the ones who seek assistance from the weak and ask for help from women; just like Umm Tihal, whose most beloved family member to her was the harlot. Lo! If I wanted, I would have spoken and if I had spoken, I would have set everything straight; but I remain silent as long as I am left alone [and not disturbed about such matters].

ثم التفت إلى الأنصار فقال:

Then he turned to the Ansar and said:

يا معشر الأنصار قد بلغني مقالة سفهائكم وأحق مَن لزم عهد رسول الله أنتم، فقد جاءكم فآويتم ونصرتم، ألا: إنّي لست باسطاً يداً ولساناً على مَن لم يستحق ذلك منّا. ثم نزل.

O Company of the Ansar, the speech of the dim-witted amongst you has reached me. You are the most worthy of those who witnessed the time of the Prophet. He came to you and you helped him and gave him refuge. Lo! I will not extend my hand and my tongue to speak or act against anyone amongst us who does not deserve this. Then he descended from the pulpit.22

ثم قال ابن أبي الحديد: قرأت هذا الكلام على النقيب أبي يحيى جعفر بن يحيى بن أبي زيد البصري وقلت له: بمن يعترض؟ فقال: بل يصرّح. قلت: لو صرّح لم أسألك. فضحك فقال: لعلي بن أبي طالب!! قلت: هذا الكلام كله لعلّي يقوله؟ قال: نعم إنّه المـُلك يا بني. قلت: فما مقالة الأنصار؟ قال: هتفوا بقول عليّ، فخاف من اضطراب الأمر عليهم، فنهاهم. فسألته عن غريبة (أي شرح الكلمات) فقال: أمّا الرعة - بالتخفيف - أي الاستماع والإصغاء. والقالة: القول.

Ibn Abi al-Hadid then says: “I read these words to Abi Yahya Ja’far Ibn Yahya Ibn Abi Zayd al-Basri and then asked him, ‘Whom was he alluding to?’ He replied, ‘It was no allusion. Rather, he was explicit.’ I said, ‘If he was explicit, I would not ask you this.’ So, he laughed and said, ‘He was referring to Ali Ibn Abi Talib!’ I asked, ‘His entire speech was referring to Ali?’ He said, ‘Yes. This is [about] sovereignty, my son.’ I asked, ‘Then why did he address the Ansar?’ He replied, ‘They had answered the call of Ali, So, he was afraid that they would get confused [by what they had heard], So, he forbade them.’ I then asked him about the convoluted parts of his speech, and he explained:

اسم الثعلب، مثل ذؤالة للذئب. وشهيده ذَنَبه: أي لا شاهد له على ما يدّعيه إلاّ بعضه وجزء منه، وأصله مَثَل: قالوا: إنّ الثعلب أراد أن يُغري الأسد بالذئب فقال له: إنّه قد أكل الشاة التي كنت أعددتها لنفسك، وكنت حاضراً، قال: فمَن يشهد لك بذلك؟ فرفع ذَنَبه وعليه دم. وكان الأسد قد افتقد الشاة، فقبل شهادته، وقتل الذئب.

‘The phrase “the fox whose witness is his tail” is an analogy that means he has nobody who can testify to his claims except one who is part of him. This analogy originates from a parable: One day the fox wanted to instigate the lion against the wolf, So, he said to him: “He (the wolf) has eaten the sheep that you had kept for yourself, and I was there when he did this.” He (the lion) asked: “Who will bear witness to this?” So, the fox lifted his tail and there was some blood on it, and because the lion had lost his sheep, he accepted his testimony and killed the wolf.

و(مربّ): ملازم من أربّ بالمكان و (كروها جذعة): أعيدوها إلى الحال الأُولى يعني الفتنة والهرج و (أم طحال) امرأة بغي في الجاهلية يضرب بها المثل، فيقال: أزنى من أم طحال.

The phrase “Renew it after it has grown old” means return it to its previous state i.e., revive the sedition and turmoil. Umm Tihal was an unchaste woman during the Age of Ignorance whose name is used in adages. Thus, it is said that one is “more unchaste than Umm Tihal,” meaning more immoral than the worst adulteress.’”23

نحن لا نقول شيئاً على هذه الكلمات التي استعملها أبو بكر في آل رسول الله صلى ‌الله ‌عليه ‌وآله وعترته الطاهرة الذين أذهب الله عنهم الرجس وطهرّهم تطهيراً، ولا نعاتبه على أدبه في المنطق وتعبيره في الكلام!، ولكن نقول: قرّت عينك - يا رسول الله - فهكذا يُقال في حق ابنتك وعزيزتك وحبيبتك فاطمة الزهراء، وهكذا يُقال في حق أخيك أمير المؤمنين عليّ بن أبي طالب. وكل هذا على منبرك وفي مسجدك وفي جوار مرقدك. قرّت عيناك يا أبا فاطمة الزهراء وبشراك بل بشريان!! فهذه كرامة أهل بيتك، وعترتك عند أبي بكر وأشباهه!

We do not have any comment to make on these words that were used by Abu Bakr about the family of the Prophet of Allah (S) and his pure progeny – those from whom Allah removed all filth and purified a thorough purification; nor do we admonish him for his etiquette in speech and the expressions he used. However, we [complain to the Prophet (‘a) and] say: ‘The light of your eyes, O Prophet of Allah – this is what has been said about your daughter, your beloved Fatimah al-Zahra! This is what has been said about your brother, your successor, your helper and flag-bearer, Amir al-Mu’minin Ali Ibn Abi Talib! And all this from your pulpit, in your masjid and right next to your grave! May your eyes become cool, O father of Fatimah al-Zahra and glad tidings to you! For this is the honour of your family and the status of your progeny in the eyes of Abu Bakr and his ilk!’

Condemnation From Al-Sayyida Umm Salamah

In Shaykh Jamal al-Din al-Shami’s al-Durr al-Nazim [we read]:

After the sermon of Fatimah (‘a) in the masjid and the response of Abu Bakr, when Umm Salamah (may Allah be pleased with her) heard what had happened to Fatimah, she said: “Can someone like Fatimah (‘a) be spoken to in this way? She is, by Allah, a houri amongst humans, a pure soul, one who was nurtured in the laps of the pious ones and fed by the hands of angels. She grew in the company of pure women and got the best upbringing. Do you think that the Prophet of Allah would deprive her of her inheritance and not inform her of it? This while Allah has said:

وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ

“And warn your near relatives” (26:214).

Or did he warn her, yet she went against his wishes? She is the best of all women, the mother of the Masters of the Youth [of Paradise] and the compeer of Maryam. Through her father, the divine message was completed. By Allah, he would protect her from all hardships and bestow on her all comforts out of his great fondness for her. Be careful, for the Prophet of Allah (S) is watching you and you will return to Allah – then you shall know!”

He (the author) said: [Because of this speech] she was not given her stipend that year!

Her Return Home And Her Conversation With Her Husband

ثم انكفأت عليها‌السلام وأمير المؤمنين عليه‌ السلام يتوقّع رجوعها إليه، ويتطّلع طلوعها عليه، فلمّا استقرّت بها الدار قالت لأمير المؤمنين عليه‌ السلام:

Then she (‘a) returned [home] and Amir al-Mu’minin (‘a) was awaiting her return and anticipating her arrival; So, when she had settled in and taken repose, she said to Amir al-Mu’minin (‘a):

يا بن أبي طالب: اشتملت شَملَة الجنين، وقعدتَ حجرة الظنين، نقضتَ قادمةَ الأجدل، فخانك ريش الأعزل. هذا ابن أبي قحافة يبتزّني نحلة أبي وبُلغةَ ابنيَّ. لقد أجهر في خصامي وألفيته الألدّ في كلامي، حتى حبستني قيلةُ نصرها، والمهاجرة وصلها، وغضَّت الجماعة دوني راغمة. أضرعت خدَّك يوم أضعت حدَّك. افترست الذئاب وافترشت التراب. ما كففتَ قائلاً ولا أغنيتَ باطلاً. ولا خيار لي. ليتني متُّ قبل هينتي ودون ذلّتي.

O Son of Abu Talib! You have huddled yourself like a foetus huddles itself and are sitting at home like one who has been accused. You broke the wings of the falcons but now have been betrayed by nestlings without So, much as a feather. This is Ibn Abi Quhafah sequestering the gift of my father to me, and the source of my children’s sustenance. He has declared his enmity towards me and reacted with hostility to my speech. Even the tribes of the Ansar withheld their assistance and the Muhajirun did not help me. The gathering turned a blind eye [to my plight] So, neither was there any defender nor any guardian. I left [the house] controlling my anger but returned home crushed. You showed humbleness and ended up powerless and humiliated. You hunted down wolves [in the past] but now you are lying in the dust. You could neither ward off anyone who spoke against me nor stand up against any falsehood. I have no choice now. I wish I had died before being offended thus and before being humiliated.

عذيري الله منك عادياً ومنك حامياً. ويلاي في كل شارق. مات العَمَد ووهن العَضُد. شكواي إلى أبي. وعدواي إلى ربّي. اللّهمّ أنت أشدُّ قوّة وحولاً وأحدُّ بأساً وتنكيلاً!

May Allah excuse me for talking to you in such an impassioned manner. Woe be to all mornings! My support has gone and my strength has weakened. I shall take my complaint to my father and my recourse is [only] to my Lord. O Allah! You are greatest in power and might, and most severe in Your retribution and punishment!

فقال أمير المؤمنين عليه ‌السلام: لا ويل عليكِ. الويل لشانئكِ. نهنهي عن وَجدكِ يا بنة الصفوة وبقيّة النبّوة. فما وَنيتُ عن ديني ولا أخطأت مقدوري. فإن كنتِ تريدين البُلغة فرزقك مضمون وكفيلك مأمون. وما أُعدَّ لكِ خيرٌ مما قُطع عنكِ. فاحتسبي الله.

Amir al-Mu’minin (‘a) said: May no evil come to you. Rather, woe be to your enemy! Calm down, O daughter of the chosen one and O vestige of prophethood. For I have never waned in my religion, nor have I erred in my responsibility. If you want a source of sustenance, then know that your sustenance is guaranteed, and your guardian is trustworthy. That which He has prepared for you is better than what has been taken away from you. So, rely only upon Allah.

فقالت: حسبي الله. وأمسكت.

She (‘a) said: “Allah is sufficient for me.” And then she fell silent.

Commentary

Amir al-Mu’minin (‘a) was waiting for al-Sayyida Fatimah al-Zahra (‘a), his companion in struggle [against injustice] and partner in pain and hope, to return home. He was awaiting her return from the field of combat, from the masjid of her father, from the Islamic congress that was set up in the largest Islamic centre of the day. She returned exhausted from the continuous onerous struggle; and her entire existence was a struggle.

She came back a victor, even though she was – at the same time – defeated in her quest, oppressed, and wronged, heartbroken, distraught, and sad. She was victorious because she had declared to the masses, to the [present and future] generations and to history itself, that she was oppressed, and her rights were usurped. She condemned the government for the mistake that they wished to cover up and their calculated aggression. She was victorious because she introduced Islam as it ought to be [understood]. She spoke about the foundational principles of Islam, about tawhid, about belief in Prophets and Imams, about the philosophy of worship and legal injunctions, and about everything that takes place in this vast universe.

She arrived back home, having one last thing to do in order to complete her Jihad. She returned to unveil one more truth for the people of knowledge and for history. She chose to do this through a conversation with her husband. A conversation that sounds like reproof, while at the same time [is one in which] she speaks about the events that transpired and about the position of the government at that time. She spoke about the Muslims who had been overcome by perplexity, bewilderment, and bafflement. Their consciences bite, the feeling of pain causes them to shed tears, fear of the government renders them mute, and they get perplexed.

They see one thing and hear many: they see the head of state claiming that he is in charge of all affairs related to Islamic law and they hear the plight of the daughter of the Conveyer of Divine Law (Fatimah) along with her remonstration and anger against the rulers.

She returned to her home in order to make known the position of her great husband in relation to the events that had transpired.

She said: “O Son of Abu Talib!” – Some knowledgeable people, including some speakers and others, may surmise that al-Zahra is defying her husband by using such a bitter tone, because she does not address him as ‘O son of my uncle’ or ‘O Aba al-Hasan’ or ‘O Ali’ or any similar name that is befitting for a wife to use when addressing her husband. So, they assume that this defiance came about as a result of what happened and the pain that she had to go through.

Glory be to Allah! And what is wrong with this address and what shame is there in such a [lofty] lineage? Abu Talib was the leader of the people of Makkah, helper of the Prophet, a hero in Islamic history, a nobleman of the Quraysh and a chief of the Bani Hashim. Abu Talib was the brave warrior who was feared by the polytheists, and the champion under whose shadow and protection the Prophet would pray to Allah. Abu Talib was a dedicated man of exemplary chivalry and magnanimity. He was a dignified and affectionate hero. So, what is wrong in addressing his righteous and noble son: ‘O son of Abu Talib’? Does this not mean: ‘O son of nobility and eminence; O son of honour and dignity; O son of heroism and valour; O son of zeal and safeguarding; O son of virtue, rather, of all virtues? Are these not all the meanings of this address?

Yes, she said “O son of Abu Talib” as if she was stirring up his resolve, and as though she was arousing his intrepidity by reminding him of his honourable and lofty lineage. She was reminding him that he is the son of his father. It is as though she was saying to him: ‘Your father assisted my father and stood up in his defence till the very end, So, why is it that you do not defend me and help my cause?’ Then she reminds him of his past glory and his great success in battle - how he vanquished lions and pulverized champions, grinding them to dust like a quern. Then, comparing the past with the present, she said:

“You have huddled yourself like a foetus huddles itself” – The foetus is confined in the womb and cannot do anything.

“And are sitting at home like one who has been accused” – An accused person is the one who remains in his house in order to escape from the people, afraid to meet anyone.

“You broke the wings of the falcons” – In the past, you used to break the wings of the falcon, which is like the spinal column in birds. This is a metaphor for his valour and bravery in battle.

“But now have been betrayed by nestlings without So, much as a feather” – Now you have become displaced, having no weapons, and so, weak that even the most worthless of individuals are committing aggression against you. It seems that she is expressing her surprise at his silence and his not rising up to demand his rights.

Then she dotted her ‘i’s and clearly elaborated her position when she said:

“This is Ibn Abi Quhafah” – The title ‘Ibn Abi Quhafah’ is completely the opposite of the title ‘Ibn Abi Talib’ in its meaning and connotation.

Was ‘Abdullah Ibn Judh’an not an innkeeper in al-Ta’if? And did Abu Quhafah not work in his inn, carrying plates and pots of food from the kitchen to the inn? Was he not the one who called out to the people, telling them that the food was ready, at the instruction of ‘Abdullah Ibn Judh’an?

“Sequestering the gift of my father to me” – Ibn Abi Quhafah has sequestered and confiscated the gift that my father gave to me.

“And the source of my children’s sustenance” – This parcel of land was the source of sustenance for my children, al-Hasan and al-Husayn, as their food came from the produce of Fadak and its harvest, or from the khums and fay’.

“He has declared his enmity towards me” – He has announced his animosity towards me. The speech has gone beyond the pale of dialogue and discussion, and has reached the limits of pertinacity and hostility, So, using evidence and proof is of no avail and it is not possible to reach any understanding. This is because he has rejected the law of inheritance and the hereditament between a father and his daughter.

“And he reacted with hostility to my speech” - He went as far as to falsely attribute to the Prophet something that goes against the Qur’an. He was the claimant, he was the witness and he was the judge, So, he presented that fabricated tradition as proof for his position and claim.

“Even the tribes of the Ansar withheld their assistance” – The Ansar, i.e. the Aws and Khazraj, were the sons of Qaylah, and she was their foremother. They withheld their assistance after having agreed to aid the religion. They abandoned me because ‘people follow the religion of their kings’.

“And the Muhajirun did not help me” – The Muhajirun (i.e. the people of Makkah) refused to help me acquire my rights.

“The gathering turned a blind eye [to my plight]” – What a calamity and what tribulation! The rest of those who were present in the masjid also turned away from me and emulated the others in abandoning me and behaving as if they did not know who I am.

“So neither was there any defender nor any guardian” who could defend me and join me in speaking with one voice, or who could stave off the aggression of the aggressors. Another version reads: “nor any intercessor.”

“I left controlling my anger but returned home crushed” – I left my home to go to the masjid while I was swallowing my anger and enduring the pain, but I have returned home having failed to get any support.

“You showed humbleness and ended up powerless and humiliated” – It is as though she considers the silence of Ali (‘a) in the face of those events to be a form of humiliation resulting from self-restraint and not using his strength or showing his might.

“You hunted down wolves [in the past] but now you are lying in the dust” – This statement is an explanation and a commentary of the previous one. How can a man who is considered a brave hero who hunts wolves, meaning that he fights champions and kills warriors, reach a position where he takes the dust to be his sitting or resting place? This means that he has no place to sit but on the earth, and this is the height of indigence and misery. Another version reads: “You hunted down wolves [in the past] but are now prey for [mere] flies,” meaning that you have become a prey for the weak.

“You could neither ward off anyone who spoke [against me] nor dismiss any falsehood.”

– This sentence can be read in two ways: in the first person i.e. “I could neither ward off… nor stand…” or in the second person, i.e. “You could neither ward off…” In the first case, the meaning is: I could neither stop the speaker from saying what he did, nor dismiss the falsehood. In the second case, it means: you did not ward off the one who spoke against me, nor did you dismiss the falsehood.

“I have no choice now” – meaning that I have no means to defend myself and take back my rights; or I have no option to resist and struggle more than this, because I am a woman and women are limited in their roles and functions in society.

“I wish I had died before being offended thus and before being humiliated” – It is appropriate for her to wish for death before witnessing such injustice and humiliation from the ummah of her father; from those individuals who were nurtured by the Prophet of Allah (S), who gave them respect and honour and saved them from the precipice of destruction.

“May Allah excuse me for talking to you in such an impassioned manner” – There are a few possible meanings for this statement [including]: (a) May Allah forgive you because of the harsh way I have spoken to you. (b) My excuse [for this impassioned speech] is that you have fallen short in helping and supporting me. There are other possibilities, but they seem too farfetched.

“Woe be to all mornings!” – This expression is used during hardship and difficulty and shows how much suffering and pain one is undergoing. Here she (‘a) is saying: O what woe I face every morning when the sun rises. Another version reads: “Woe be to all mornings and evenings,” meaning that every morning and every evening, at sunrise and sunset, I suffer great anguish. This is because:

“My support has gone and my strength has weakened” – The one whom I used to depend and rely upon has passed away and with his death, my support and my strength has weakened. Meaning that with the death of the Prophet, Amir al-Mu’minin (‘a) has become weak.

“I shall take my complaint to my father” – Meaning that I have nobody to complain to about what has happened to me but my father (S).

“And my recourse is to my Lord” – I seek help and vengeance [against my enemies] from Allah.

“O Allah! You are greatest in power and might” in defending and protecting [Your servants], and there is no might or power but with Allah.

“And most severe in Your retribution and punishment!” – Your chastisement and retribution are most severe.

With this, the speech of al-Siddiqah Fatimah al-Zahra (‘a) about the events that transpired, and the position of the government and the people, comes to an end. The Imam was listening to her grievance, to her pain, and to her heartfelt words that sprang forth from an aching soul.

Imam Ali Consoles Fatimah (‘A)

Now it is time for the Imam to respond to her words and to clarify his position in relation to all these events which brought So, much pain and grief to the daughter of the Messenger of Allah (S). He says to her:

“May no evil come to you” – This is the Imam’s reply to her, because she had said: “O what woe!” The Imam says to her “May no evil come to you,” meaning that you should not say “O what woe!”

“Rather, woe be to your enemy!” – Woe be to the one who hates you and has thereby lost this world and the next. Woe be to your enemy who has oppressed you, who has broken your heart and wronged you.

“Calm down, O daughter of the chosen one” – Control your grief and anger, O daughter of the one who was chosen by Allah and selected above all people of the world.

“And O vestige of prophethood” – You are part of the Prophet, and the Prophet has been troubled by his ummah [as well], for he (S) said: “No Prophet has suffered the way I have suffered.” You, O Fatimah, are a part and a piece of the Master of all Prophets, So, bear patiently what has befallen you.

Then he (‘a) mentions his position and clarifies his religious obligation in relation to all that transpired. He says:

“For I have never waned in my religion” – I have never failed to fulfil my obligation, and neither has my religion, nor my faith, weakened. I have not done anything that warrants blame or rebuke, because I had been instructed to remain patient and quiet. The Messenger of Allah (S) ordered me to remain patient if I do not find any supporters, and the usurping of Fadak is not graver than the usurping of the caliphate, taking over the platform of government and occupying the seat of power.

“Nor have I erred in my responsibility” – I have never abandoned that which was under my control and over which I had power. It is as though [by saying this] he (‘a) is giving the reason for his inaction and for not coming out to assist her.

The ‘ability’ that is being referred to here is not rational, but religious. To elaborate, let us look at an example: the sick person for whom water is harmful is rationally able to use water for ablution, but Islamic law prohibits him from doing so. Amir al-Mu’minin (‘a) was ‘able’ to take up his sword, fight against the usurpers, and kill them, as they numbered no more than ten individuals. Then he could take back Fadak and even the caliphate [which was rightfully his]. After all, was it not Ali (‘a) who fought and single-handedly killed about thirty- five warriors in the Battle of Badr? We know that the people in power at that time were not more courageous than those who came to the battlefield to fight the Prophet of Allah at Badr. This is the rational ‘ability’ of the Imam (‘a). However, with regard to what the Imam is able to do according to the law, if Ali (‘a) had risen up in order to eliminate those individuals, it would mean the beginning of discord, strife and civil war, and the expansion of the scope of sedition. Especially since there were certain individuals lying in wait, looking for the first opportunity to upend this new religion which was still nascent and whose pillars had not yet become firmly entrenched in the ground. In addition to this, we recall the advice of the Prophet (S) to Imam Ali (‘a), that he should remain patient and silent. Therefore, it was more appropriate for him to

sacrifice Fadak and the other properties, and remain silent in front of the usurpers in order to protect Islam and preserve the faith from destruction and collapse.

“If you want a source of sustenance” – If your goal in asking for the lands is sustenance and a source of livelihood for yourself and your children…

“Then know that your sustenance is guaranteed” – the Guarantor of your sustenance is Allah. He is responsible for the sustenance of all living creatures.

“And your guardian is trustworthy” – He is Allah, the Almighty. He does not break His promise about that which He has guaranteed.

“That which He has prepared for you” – The reward He has kept for you in the Hereafter and the lofty station that you have attained in return for bearing with these hardships, tribulations and oppression…

“Is better than what has been taken away from you” of your lands and all your rights that they have usurped.

“So rely only upon Allah” – Be patient in seeking His pleasure.

“She (‘a) said: ‘Allah is sufficient for me.’ And then she fell silent” – She followed the instructions of her Imam and obeyed her husband saying, “Allah is sufficient for me;” meaning that Allah is enough for me and I rely upon Him in all my affairs. Then she (‘a) fell silent and was content.

Al-Zahra’s Sermon To The Women Of The Muhajirun And Ansar

Suwayd Ibn Ghafalah said: “When Fatimah (‘a) fell ill with the ailment which led to her demise, the women of the Muhajirun and Ansar visited her. They said

to her, ‘How are you feeling, O daughter of the Prophet of Allah?’ She praised Allah, sent salutations on her father and said:

أصبحتُ - والله - عائفةً لدنياكنَّ قاليةً لرجالكن. لفظتُهم بعد أن عجمتهم، وشنئتهم بعد أن سَبَرتهم. فقبحاً لفلول الحد، واللعب بعد الجدّ، وقرع الصفاة، وصدع القناة، وخطل الآراء، وزلل الأهواء.

‘By Allah, I have become averse to your world and resentful of your men. I have spewed them after testing them, and loathed them after realizing their true nature. So, shameful Indeed, is their blunt edge, playing after seriousness, striking soft rocks, loosening the spears, issuing corrupt judgments and being misguided by vain desires.

لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ

“Surely evil is what they have sent ahead for their souls, as Allah is displeased with them and they shall remain in punishment forever” (5:80).

لا جرَمَ لقد قلّدتهم ربقتها وحمّلتهم أوقتها وشننت عليهم عارها. فجدعاً وعَقراً وسُحقاً للقوم الظالمين. ويحهم! أنّى زحزحوها عن رواسي الرسالة وقواعد النبوّة والدلالة ومَهبط الروح الأمين والطبين بأُمور الدنيا والدين.

Indeed, I have fastened its noose around their necks, placed its weight on their shoulders and made certain that they suffer its humiliation. So, may the oppressors be maimed, defeated, and crushed! Woe be to them. How could they displace that which was established by Prophethood, and founded by the Messenger, upon whom the Trusted Spirit would descend and who was aware of the matters of this world and of religion.

أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“Now verily that is a manifest loss!” (39:15).

وما الذي نقموا من أبي الحسن. نقموا منه - والله - نكير سيفه وقلَّة مبالاته بحتفه وشدّة وطأته ونكال وقعته وتنمّره في ذات الله عزّ وجل. والله لو تكافّوا عن زمامٍ نَبَذَه رسول الله إليه لاعتلقه ولَسارَ بهم سيراً سُجُحاً، لا يكلم خشاشُه ولا يتعتع راكبه، ولأوردهم منهلاً نميراً، صافياً روّياً، فضفاضاً تطفح ضفّتاه، ولا يترنّق جانباه، ولأصدرهم بِطاناً، ونصح لهم سرّاً وإعلاناً، ولم يكن يحلى من الغنى بطائل، ولا يحظى من الدنيا بنائل، غير ريِّ الناهل وشبعة الكافل، ولَبَانَ لهم الزاهد من الراغب والصادق من الكاذب.

For what reason were they hostile towards Abu al-Hasan? By Allah, they were vindictive towards him due to his bravery with the sword, his fearlessness in the face of death, his formidable strength, his exemplary heroism, and his fury for the sake of Allah (the Almighty). By Allah, if they had stopped each other from taking the reins [of power] that was entrusted to him by the Prophet of Allah, he would have taken hold of it and would have led them with ease, without the slightest harm coming to them and without any anxiety that leads to agitation. He would deliver them to a pure spring, fresh and flowing, abundant and brimming without being sullied at its banks, and would have brought them back satisfied and full. He would have advised them secretly and publicly and would neither have taken for himself any material riches nor favoured himself with worldly possessions, save that which quenches the thirsty and feeds the hungry. Then, the difference between the abstemious and the desirous, and between the truthful and the liar would become clear to them.

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ

“If the people of the towns had been faithful and God-wary, We would have opened to them blessings from the heaven and the earth. But they denied; So, We seized them because of what they used to earn” (7:96).

وَالَّذِينَ ظَلَمُوا مِنْ هَٰؤُلَاءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُمْ بِمُعْجِزِينَ

“For those of them who are unjust, the evils of what they earn shall be visited on them and they will not thwart [Allah’s might]” (39:51).

ألا هلمَّ واستمع. وما عشتَ أراك الدهر عجباً! وإن تعجب فعجبٌ قولهم! ليت شعري إلى أيّ سِناد استندوا؟ وعلى أي عماد اعتمدوا؟ وبأيَّة عروة تمسَّكوا؟ وعلى أيَّة ذريَّة أقدموا واحتنكوا؟

Now come closer and listen. See the most unbelievable surprise life brings – and if you are surprised by anything, then be surprised by their statement! O how I wonder what support they are relying upon, and what pillar they are leaning on, and what handle are they holding on to? Over which family have they sought ascendency?

لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ

“Certainly evil is the patron and evil is the associate” (22:13).

بِئْسَ لِلظَّالِمِينَ بَدَلً

“And how evil a substitute for the wrongdoers” (18:50).

استبدلوا - والله - الذُّنابا بالقوادم، والعَجُز بالكاهل. فرغماً لمعاطس قوم يحسبون أنّهم يحسنون صُنعاً.

By Allah, they substituted the primary anterior feathers for the tail, and the upper part for the lower. So, let the people who suppose that by doing this they are doing good have their noses rubbed on the ground.

أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ

“Look! They are themselves the agents of corruption, but they are not aware” (2:12).

ويحهم!

Woe be to them!

أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

“Is he who guides to the truth worthier to be followed, or he who guides not unless he is [himself] guided? What is the matter with you? How do you judge?” (10:35)

أما: لعمري! لقد لقحتْ. فَنَظِرة ريثما تُنتج. ثم احتبلوا ملء القعب دماً عبيطاً وذعافاً مبيداً. هنالك يخسر المبطلون ويعرف التالون غبّ ما أسَّسه الأوّلون. ثم طيبوا عن دنياكم أنفساً واطمئنّوا للفتنة جاشا وأبشروا بسيف صارم وسطوةِ معتد غاشم وهرج شامل واستبداد من الظالمين يَدَع فيئكم زهيداً وجمعكم حصيداً. فيا حسرةً لكم. وأنّى بكم؟ وقد عميت عليكم. أنُلزِمكموها وأنتم لها كارهون؟

Indeed, I swear by my life, it has only just been fertilized, So, wait until it bears fruit. Then they shall milk it for copious amounts of blood and lethal poison. It is at that point that the falsifiers will be the losers and the succeeding generations will realize the consequences of what the earlier generations did. Then be pleased with what you have attained of this world, be satisfied in your hearts with sedition, be happy with the sharp sword, the dominion of the evil tyrant and sweeping pandemonium. [Be ready for] the despotism of the oppressors who leave but little of your acquired spoils and harvested crops. What remorse you will have! Where are you heading to and how can you be So, blind?

أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ

“Shall we force it upon you while you are averse to it?” (11:28)

Suwayd Ibn Ghafalah said: “The womenfolk repeated her words to their men, So, a group of the elite amongst the Muhajirun and Ansar came to seek her forgiveness saying:

يا سيّدة النساء، لو كان أبو الحسن ذكر لنا هذا الأمر من قبل أن نبرم العهد ونُحْكِم العقد لما عَدَلنا إلى غيره!

‘O Mistress of all Women, if Abu al-Hasan had mentioned this to us before the matter had been decided and allegiance had been pledged [to Abu Bakr], we never would have turned towards anyone other than him!’

She replied:

إليكم عنّي! فلا عذر بعد تعذيركم، ولا أمر بعد تقصيركم.

‘Leave me! There is no excuse after what you have done and there is no recourse after your transgression.’24

Commentary

We do not know for certain the real motivation that led to the women of the Muhajirun and Ansar coming to visit al-Sayyida Fatimah al-Zahra (‘a) – was it the suggestion of their men? Then what made those men send their women to the house of al-Sayyida Fatimah? Or was it that that the women themselves had a sudden attack of conscience and realized that they had wronged the daughter of the Prophet by abandoning her, and this feeling spread amongst the women leading them to visit her, either to appease their consciences or calm their inner anguish at what had happened to the Mistress of all Women?

Or was it political expediency that made it necessary for them to come and mitigate the tension and reduce the strained relations between al-Sayyida Fatimah, daughter of the Messenger of Allah, and the ruling government of the day? Especially since the isolative stance that al-Sayyida Fatimah had chosen for herself, and her withdrawal from society, was not without effect. Rather, it drew the attention of people and especially when Amir al-Mu’minin came out with al-Sayyida Fatimah, taking her around the houses of the Muhajirun and the Ansar, as she petitioned their help and support but found none who was ready to assist her. Instead, they all abandoned her; and we shall recount the conversation that took place between al-Sayyida Fatimah al-Zahra and Mu’adh Ibn Jabal, and see the opinion of his son about the negative response he gave.

In any case, it is not known how many women actually visited al-Sayyida Fatimah while she was bedridden, but it seems that it was not a small number. Rather, a large group of women were present at her bedside. So, al-Sayyida Fatimah (‘a) seized the opportunity and took advantage of the gathering of women in order to clarify the situation and record in the pages of history what evils had been perpetrated against the pure family of the Prophet by some Muslims. Women make up half or more than half of any society, and every woman is related to at least one man – be it her husband, father, brother or son. Thus, she is capable of playing an active role in society, especially in passing on important information and spreading news. So, why should al-Sayyida Fatimah al-Zahra (‘a) remain silent in such a gathering and why should she not mention her resentment towards the oppressors?

They asked her, “How are you feeling, O daughter of the Prophet of Allah?” – It was the etiquette and custom for the visitors to ask the sick person about his health and wellbeing, to which he would respond by telling them how he was feeling and what he was going through. However, al-Sayyida Fatimah al- Zahra (‘a) did not speak about her sickness or how she was feeling, rather she responded by informing them about what was ailing her heart and the personal hardships she was facing. Speaking about these matters was more important [to her] than talking about her health, because it was the true cause of her ailment and the sickness that had taken away her health and wellbeing – and discussing the cause is more important than discussing the effect. Thus, informing them about the reason [for her state] was more important than telling them about the symptoms of her ailment.

Then, al-Sayyida Fatimah al-Zahra (‘a) answered the questions that were posed by the women as the circumstance dictated. It is not surprising that even in her ailing health, al-Sayyida Fatimah did not forget the principles of eloquence and articulation, as well as lofty expression, in her speech. She said:

“By Allah, I have become averse to your world” – Indeed, she loathed this world and abhorred that society for not believing in that which is true.

“And resentful of your men” – It was her right to express her unhappiness and anger at the men of Madinah who had taken a completely negative stance against her. For we have seen how they expressed their discomfort with her weeping for her father, the Holy Prophet (S), and how they never came to her aid when she called upon them.

“I have spewed them after testing them” – Meaning I have spewed them from my mouth after having chewed and tasted them, just as one would expel something disgusting from his mouth.

“And loathed them after realizing their true nature” – I detested and reviled them after testing them and learning about their true nature, and I hated them with all my heart because of their bad conduct.

“So shameful Indeed, is their blunt edge” – al-Sayyida Fatimah al-Zahra (‘a) compares the men of Madinah to a blunt sword that cannot cut anything, alluding to their silence and lack of support for her. She found their silence about the injustice against the daughter of their Prophet to be shameful.

“Playing after seriousness” - Meaning that they were negligent towards the truth after having been concerned about it in the past. They had been serious in their support of Islam, but now it seemed that they were playing political games.

“Striking the soft rocks” – This alludes to submission and the acceptance of all those who come forward to lead them.

“Loosening the spears” – And in another version: “Weakening the spears.” This refers to the looseness and shakiness of the spear due to a fault or a split in it. A spear must be hard and firm in order to pierce and when it is loosened or weakened, it can no longer pierce anything.

“Issuing corrupt judgments” – Other versions read: “Poor judgments” and “Illogical opinions.” In any case, this alludes to the divergence and corruption of their views and the aberration of [both] their negative and positive stances. As for their negative stance, it was directed against the family of their Prophet (S) and their abandoning the Ahl al-Bayt for others. Their positive stance was their acceptance of a government that was opposed to the family of the Prophet.

“And being misguided by vain desires” – How abominable were those desires that played with the fate of the Muslims over the centuries and throughout history, and the errors that resulted from following those vain, misguided yearnings and desires of the souls.

“Surely evil is what they have sent ahead for their souls, as Allah is displeased with them and they shall remain in punishment forever” (5:80) – The preceding verses state:

لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ

“The faithless among the Bani Isra’il were cursed on the tongue of Dawud and ‘Isa son of Maryam. That, because they would disobey and used to commit transgression” (5:78).

كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

“They would not forbid one another from the wrongs that they committed. Surely, evil is what they had been doing” (5:79).

تَرَىٰ كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُو

“You see many of them fraternizing with the faithless…” (5:80).

She included this verse in her speech because of the similarity of the two cases, and the parallel between the verses and the stance of those who abandoned her becomes clear when a comparison is made.

“Indeed, I have fastened its noose around their necks” – She (‘a) places the responsibility of all the [succeeding] generations on the necks of these individuals. For when she came to the masjid and delivered her sermon, she had fulfilled her duty towards those who were present. Her call for assistance from the Muhajirun and Ansar clearly outlined their religious duty, and when they did not help her, they became answerable for the consequences of their abandonment in front of Allah and in the eyes of history.

“Placed its weight on their shoulders” – Meaning that they bear the burden of its responsibility and evil consequences.

“And made certain they suffer its humiliation” – History will always discredit them and they will face endless disgrace because of their oppression of the Ahl al-Bayt.

“So may the oppressors’ hands be severed, and may they be defeated and crushed!” - This is an invocation against them because of their treating the family of the Prophet unjustly. Injustice means placing something where it does not belong and there are different degrees and levels of injustice. One can be unjust towards an ant or one can act unjustly with the entire Muslim ummah. One can even be unjust with the friends of Allah - those whose pleasure pleases Allah and whose anger invokes His wrath. The oppressors deserve to have such a supplication made against them. May Allah cut off their hands, ears and lips, and may He wound their bodies!

“Woe be to them” – This phrase is used as an expression of dismay, and can also mean damnation.

“How could they displace that which was established by Prophethood” – She (‘a) is surprised at their choice. How could they remove the caliphate of the Prophet (S) from its determined place while it is like a mountain, holding the earth and ensuring that it moves and rotates in a systematic fashion while protecting it from turbulence?

“And founded by the Messenger” – Just as a building would collapse if it does not have a foundation, if the caliphate was placed in underserving hands, it would break down spiritually, its system would be disrupted and its structure would be weakened.

“Upon whom the Trusted Spirit would descend” – Jibra’il used to descend upon the house of the Messenger of Allah (S) and the houses of his Ahl al-Bayt. The house of Fatimah was also a place where the Trusted Spirit would descend.

“And who was aware of the matters of this world and of religion” – The one who was astute and adept in matters concerning this world as well issues pertaining to religion, in all the different circumstances and varying conditions. She is [also] alluding here to the family of the Prophet (S) and especially her wise and noble husband Amir al-Mu’minin (‘a).

“Now verily that is a manifest loss!” – Truly, by Allah, it is a manifest loss incurred by the Muslim ummah in all facets of its existence, from individual life, to family, communal, economic, civic and political life, as well as its physical and religious-cum-spiritual wellbeing. All this happened when the community took power and authority away from the hands of the family of the Prophet, and the individuals who came to power had worldviews that were contrary to that of Islam, such that Islam was one thing and they were something else.

Thus, the shedding of innocent blood was easier for them than spilling water, and playing with divine laws and injunctions was, for them, like playing with a ball or any such plaything. Indeed, the injustices that the Muslims have been responsible for throughout history, at which the skins quiver and hearts palpitate, are all the result of those tyrannical regimes that were brought into power by individuals from this ummah.

It is beyond the scope of this work to mention all the pogroms and horrors perpetrated by some of the Muslim rulers over the course of history. For Indeed, they covered the surface of the earth with a layer of graves comprised of thousands of bodies of their innocent victims - those who were sacrificed in order to enable them to hold on to power; not to mention the suppression, persecution, deprivation, starvation and misery that the Muslims suffered throughout the ages. Yes, this was Indeed, a manifest loss and the trend still continues and will continue for eons to come.

“For what reason were they hostile towards Abu al-Hasan?” – What fault did they find with Ali Ibn Abi Talib such that they deprived him of leadership and preferred someone else over him? Did he lack knowledge or was he ignorant of the law? Did he have a bad character or was his lineage questionable? Was his faith weak or was he incapable of handling the affairs? Was he cowardly or of low birth? Did he lack honour or generosity? What flaw did they find in his character or dealings?

This is not the case; rather, Ali (‘a) was the most learned man and was the Gate of the Prophet’s City of Knowledge. He was the fairest and most just amongst them in judgment. His character most closely resembled that of the Prophet himself, who had (according to the Qur’an itself) the loftiest character. He was the son of the Shaykh of the Valleys, Abu Talib, the Believer among the Quraysh. He was the greatest worshipper of this nation and the bravest in spirit, strongest at heart and most valiant in battle. He was an agglomeration of virtues, on the cusp of honour and greatness. He was the most generous and open-handed with his wealth. So, what was the reason for keeping the caliphate away from him and giving it to another? In answering her own question, al-Sayyida Fatimah continues:

“By Allah, they were vindictive towards him due to his bravery with the sword” – They were displeased by his fearless gallantry, since Ali had killed their predecessors and leaders in the battles and wars, and had shattered their false sense of pride. Thus they hated him for his valiant swordsmanship.

“His fearlessness in the face of death” – He was not concerned or afraid of death. A warrior who descends upon the battlefield must be one who does not worry about dying, for just as he kills, So, too can he be killed. Ali (‘a) used to say: “By Allah, the son of Abu Talib does not care whether he falls upon death or death falls upon him!”25

“His formidable strength, his exemplary heroism” – His formidable strength refers to his prowess in battle as a soldier. His blows were So, deadly that not only would his enemies be destroyed, but it would serve as a warning and a lesson for other enemies also!

“And his fury for the sake of Allah (the Almighty)” – This was no ordinary anger. It was rage. When a person is enraged, he does not care about how many enemies he has to face and nothing holds him back. Nothing can obstruct such a person from his goal. The brave man, who fights without apprehension or fear and shows courage and fierceness, is said to be like a tiger or a panther in the way he plunges [towards the enemy].

From her statements, we can conclude that the cause of their deviation and turning away from Ali (‘a) was linked to personal gain and [other] spiritual maladies that plagued their hearts. For Ali (‘a) had killed, in the battles of Badr, Uhud, Hunayn, Khandaq and others, a great many leaders of the polytheists, torchbearers of disbelief and pagan notables, such as: ‘Utbah, Shaybah, al-Walid, ‘Amr Ibn ‘Abd Wudd and ‘Uqbah Ibn al-Walid; and the Arab tribes felt that they had been wronged by the sword of Ali (‘a). Even after these tribes accepted Islam, the residue of malice and enmity remained concealed in their hearts.

Additionally, Ali’s great success in all the different arenas would naturally ignite the flames of jealousy in the people. His advancement and eminence in different fields was one of his most celebrated qualities. Verses of the Qur’an were revealed praising him, and the Prophet spoke about his unique virtues. He was successful where all others had failed, and he had certain qualities that nobody else in the world possessed. All this had the worst effect on the sick hearts [of his enemies]. The feelings that they concealed in their hearts were like a fire burning under the ashes – until the Prophet (S) passed away and the path was cleared and the obstruction removed. This was when the fire of their enmity became manifest and began roaring.

By Allah, I urge you to observe the following:

We have seen that a group of companions sought al-Sayyida Fatimah al-Zahra’s hand in marriage from her father the Holy Prophet (S), but he turned them down. However, when Ali proposed, he was welcomed and received the most favourable of responses. Would this, in itself, not stoke the flames of jealousy in the hearts? When the Prophet (S) commanded Abu Bakr to go to Makkah with Surah al-Bara’ah and recite it to the people there, and when he was on his way the Archangel Jibra’il descended upon the Prophet and said: “Your Lord commands you to convey this Surah yourself or to send someone who is from you,” So, the Prophet commanded Ali to go to Makkah and take over the responsibility of reciting the Surah to the people of Makkah, while instructing Abu Bakr to return [to Madinah].26 Would this not ignite the fire of jealousy in the hearts? And there are numerous other examples. If one were to examine the life of Ali (‘a), one would find that he was ahead of everyone else in all aspects.

Jibra’il would shower upon him verses from the Glorious Qur’an in praise of his heroism, lauding his achievements, acknowledging his charity and commending his services. The Muslims would read these verses in the dark of night and light of day, whether willingly or because they had to. What is surprising is that Ali would rush into battle at the behest of the Prophet and in order to save the life of the Prophet (S) – the Prophet who personified and embodied Islam – So, how could people hate Ali, when he was a mere soldier, without hating the Prophet (S), who was the leader of the entire army?

Al-Majlisi narrates in al-Bihar that Abu Zayd al-Nahwi said: “I asked Khalil Ibn Ahmad al-’Arudhi, ‘Why did the people abandon Ali (‘a) when he was So, close to the Prophet (S) and had such an esteemed position among the Muslims, having done So, much for Islam?’ He replied, ‘By Allah, [it was because] his light outshined their lights and he surpassed them in every virtue – and people are drawn to their own kind. Have you not heard the saying:

وكل شكلٍ لشكله ألفُ

أما ترى الفيل يألف الفيلا

And every form is drawn to its like,

do you not see the elephant drawn to another elephant?’

And the poetry of al-’Abbas Ibn al-Ahnaf:

وقائلٍ كيف تهاجرتما؟

فقلت قولاً فيه إنصافُ:

And he said: How did you part ways?

So, I said something that was fair:

لم يك من شكلي فهاجرته

والناس أشكال وأُلاّفُ

He was not my type So, I abandoned him,

for people are of different types and characters”

Ibn ‘Umar said to Ali (‘a): “How can the Quraysh ever love you when you have killed So, many of their haughty imperious leaders in the Battles of Badr and Uhud?” Amir al-Mu’minin (‘a) replied:

ما تركت بدر لنا مذيقا

ولا لنا من خلقنا طريقا

Badr neither acquired for us any friends,

nor did it open the way for us with the people

It is obvious that these matters are not flaws or defects that would justify people’s hatred for Ali (‘a). The statement of al-Zahra (‘a): “By Allah, they were vindictive towards him due to his bravery with the sword” expresses what the poet said:

ولا عيب فيهم غير أنَّ سيوفهم

بهنَّ فلول من قراع الكتائبِ

They have no flaw other than that their swords were notched

by the battles against the enemies

This means that they faulted Imam Ali (‘a) for what were actually his virtues and strengths, and for his achievements and services, as well as his bravery and sacrifice, his struggle and heroism – and all these are not flaws for which Imam Ali (‘a) may be criticized. This is something that needs a more detailed discussion which is beyond the scope of this book and will, God-willing, be addressed at length in another monograph.

“By Allah, if they had stopped each other from taking the reins [of power] that was entrusted to him by the Prophet of Allah, he would have taken hold of it” - al-Sayyida Fatimah (‘a) likened the Muslim community to a caravan and used the analogy of a leader of this caravan for the caliphate. He was the one who held on to the reins which are used to drive the camels. She compared Ali (‘a) to the leader who moves in front of the caravan, holding the reins of the camel in order to guide it.

Al-Sayyida Fatimah al-Zahra (‘a) did not forget to mention that the Imamah is an appointment from Allah and His Prophet. Thus, she said: “It was entrusted to him by the Prophet of Allah,” meaning that the position of leadership of the Muslim ummah is only Ali’s as this was the command of the Prophet of Allah (S), when he stood before the people and proclaimed: “Whoever takes me as his master, then Ali is his master.” After this, she swears saying: “By Allah” – So, the matter is one of great importance such that it warrants the human being to swear by the Mighty Creator.

“If they had stopped each other” meaning if they had prevented one another from doing this…

“Ali (‘a) would have taken hold of the reins” and done what he was given the responsibility to do. He would have taken over the leadership of the Muslims in the best way and using the finest means.

Then she (‘a) described the positive results of his leadership, had he been given the opportunity [to lead], highlighting the benefits, gains, blessings and boons that would have encompassed the Muslim ummah over the centuries if this had happened:

“And would have led them with ease” – meaning that it would have been easy and straightforward for him to assume the mantle of leadership, with complete calm and tranquillity; for when a camel moves with a rider in a violent manner, then the rider is sure to get hurt by its convulsive movement, and his composure is lost due to the disturbance and fear that results from this. In addition, the camel itself also suffers when the rider pulls on its reins, which are tied to piercings in its nose, and at times it may even get detached from the nose, thereby harming both the rider and the mount. However, al-Sayyida Fatimah says:

“Without the slightest harm coming to them and without any anxiety that leads to agitation” – Another version reads: “Without its mount becoming fatigued or its rider weary.” The reins that are inserted into the nose of the camel would not get detached and the rider would not be harmed in any way. This means that the rider will remain safe from all difficulties during his journey.

“He would deliver them to a pure spring, fresh and flowing” – The guide who leads the caravan must take them to a good campsite where they can stop and rest comfortably – on the banks of a river or near a spring of water, So, that they may take the water they need and quench their thirst and the thirst of their animals. Al-Sayyida Fatimah (‘a) says that Ali (‘a) would have led the convoy [of Muslims] to a place [of ease] with pure and fresh water that flows abundantly.

“Abundant and brimming without being sullied at its banks” – When a river brims, the water flows over its edges, and if the water is fresh, it does not muddy the banks. So, abundance, freshness, purity and lack of dirt or pollution are all attributes of that water. All these qualities point and allude to the prosperous life that people would have had if power were in the hands of Amir al-Mu’minin

(‘a). If this had happened, blessings would have showered down upon the people of this earth and justice would have prevailed in the society. Peace would have encompassed all the communities and comfort, tranquillity, harmony and freedom – in its rational sense – along with prosperity, both in this world and the next, would be part of every man’s fortune.

“And would have brought them back satisfied and full” – The result of going to such a place [near fresh water] would have been satiation and the quenching of all thirst. Thus, there would be no more hunger or deprivation, no more poverty or indigence.

“He would have advised them secretly and publicly” – Sincere advice comes from one who wishes you good and does not want to deceive you. Ali (‘a) wanted the best for the people and tried to direct them towards what was good, both secretly and openly. He did not want anything from leadership but that which was good for the people.

“And would neither have taken for himself any material riches nor favoured himself with worldly possessions, save that which quenched the thirsty and fed the hungry” – Here al-Sayyida Fatimah al-Zahra (‘a) explains her husband’s stance with regards to the position of leadership. Before all else, it is important to recall that there are individuals in the world who love to possess power and authority, and to rule over the people. They act as they wish and do as they please. They love power because it is the means by which they achieve their personal goals and aspirations. They use the position of leadership to acquire all sorts of luxuries and comforts, living a life of great ease.

There are others, albeit a few, who only want authority So, that they may serve the people and reform the society. They wish to acquire what is good for the people in order that they may live in peace and prosperity, and have all the tranquillity and comfort possible. This group of individuals are friends of Allah.

They do not feel any emptiness or deficiency in their souls that need to be filled or concealed through ostentation and tyranny. Rather, because of their completeness, they feel no need for people. In fact, it is the people who need them. If such individuals were to rule, they would benefit society and bring reform, resulting in prosperity in the lives of the people. At the same time, such individuals do not covet worldly wealth and are not wont to usurp the property of the poor or build their palaces on the bones of the weak. They possess lofty traits and pure souls that would never sink So, low.

These statements by al-Sayyida Fatimah make clear for us the position of her husband regarding political leadership and what he would have accomplished had he been given the opportunity. She says: “He would neither have taken for himself any material riches,” meaning that had Ali (‘a) taken the reins of power, he would not use the wealth of the people for his personal gain and nothing from the state treasury would improve his personal finances. “Nor [would he have] favoured himself with worldly possessions” – he would not have taken from the wealth of this world except that which sufficed to quench his thirst and protect his family from hunger.

Ponder upon these words and then observe the lives of kings and sultans of this world. You will find them living in the most luxurious palaces, wearing the most expensive clothes, eating the most delicious foods, driving the best cars and living the most comfortable lives; not to mention the wealth that they have amassed and put aside for the proverbial ‘rainy day’! All this has been plundered from the state treasury and the wealth of the people!

Indeed, this is how al-Sayyida Fatimah al-Zahra (‘a) introduces her husband, and history attests to the veracity of her description and the truth of her claims. For Amir al-Mu’minin, Ali Ibn Abi Talib (‘a), ruled for four years and a few months, and his life was exactly as she had described. At one point, he (‘a) wrote to ‘Uthman Ibn Hunayf saying:

Realize that your Imam has contented himself with two worn-out pieces of cloth, from the [comforts of this] world, and two loaves for his meal… For, by Allah, I have neither treasured any gold out of your world nor amassed any wealth, nor collected any clothes other than two threadbare sheets, nor have I acquired even a hand-span of land. Yes, from all that is under the sky, we possessed Fadak, but a group of people coveted it and another party withheld themselves from it…27

Here, a question arises that needs to be answered and that is: If Imam Ali (‘a) had all these qualities that were described by al-Zahra (‘a), then why was it that when he ruled over the people and accepted the position of authority and leadership, So, many internal conflicts and civil wars ensued, and why was there So, much bloodshed in his reign? Our answer to this question is as follows:

There is no doubt that the Muslim community at the time of the Holy Prophet (S) was righteous and good. However, after the Prophet (S) passed away, they changed, deviated and strayed towards that which was wrong. If you observe the history of the rulers who came immediately after the Prophet – for the following twenty-five years – you will find numerous edicts, decrees and rulings that were contrary to Islamic Law, the Qur’an and the sunnah. Examples of this include the altering of wudhu’, the adhan, the method of performing prayer and pilgrimage, and even how marriage and divorce are solemnized. If we wanted to mention more instances of this, it would prolong the discourse, So, for now, we will suffice with one more instance out of many, and the reader can then extrapolate the remaining examples from this…

The Massacre Perpetrated By Khalid Ibn Al-Walid

Khalid Ibn al-Walid once approached the Muslim tribe of Bani al-Yarbu’ with his contingent. One of the men in this tribe was Malik Ibn Nuwayrah, an individual who had accepted Islam at the hands of the Prophet (S) himself, and whom the latter had promised Paradise. ‘Umar Ibn al-Khattab had also witnessed his conversion. Khalid Ibn al-Walid killed him without any reason. His only motive was that Malik’s wife was the most beautiful woman in her tribe and Khalid had seen her and coveted her. He found no other way of getting to her but killing her innocent husband, So, Khalid killed him and on that very night, he fornicated with his widow!

When Khalid returned to Madinah, he was not punished or castigated by the person who ruled at that time. This is something that all historians agree upon. This was despite the fact that Islam does not permit marrying a widow until her waiting period (‘iddah) has completed. In this case, the man did not even marry her, he fornicated with her!

This tragedy, which is mentioned in most of the historical texts, shows how much innocent blood was spilled, how honour was violated, crimes were perpetrated and dignity was undermined as a result of this great calamity. How much could the opinion of the masses have changed towards the religion and the Islamic state? We have already seen the stance of these people towards the only beloved daughter of the Prophet of Allah (S) and towards her noble husband and her sons, al-Hasan and al-Husayn (‘a).

The Fickle Islamic Leadership

Indeed, Islam and the Islamic leadership reached the hands of Ali (‘a) while it was fickle and unstable, having been distorted and deformed completely. Imam Ali (‘a) wanted to bring reform and do away with all the distortions in order to return Islam to the right track and adorn it with the ornaments of sacredness and beauty. However, he found that those who had given in to their greed would oppose him and were ready to draw their swords against him. This is what led to the civil wars that resulted in So, many deaths.

It should be noted that those who were responsible for starting the civil wars and planting the seeds of hostility were only four individuals: Talhah, al-Zubayr, ‘A’ishah and Mu’awiyah. Al-Zubayr and Talhah were after power and wanted to acquire it by causing civil disturbance in the reign of the Prophet’s [rightful] successor, and they used ‘A’ishah as a means of attaining their goals. As for Mu’awiyah, he wanted to preserve his position in Syria, as he had himself admitted later.

We have briefly discussed these tragedies in the first three volumes of our commentary on the Nahj al-Balaghah. If one were to refer to these records and compare the different events, many things would become evident and one would understand many mysteries.

Now we return to the sermon:

“Then, the difference between the abstemious and the desirous, and between the truthful and the liar would become clear to them” - al-Sayyida Fatimah (‘a) is still speaking about her husband, Amir al-Mu’minin (‘a), and what would have happened if he was allowed to take the reins of leadership. She says that he would take the very least of this world - only that which was sufficient to quench the thirst and feed his family. It is then that the truly abstemious one (zahid), who does not covet the wealth of people, would be known, as would the greedy, covetous individuals who englut worldly wealth as a camel engluts freshly sprouted spring vegetation. Similarly, the truthful one who is honest in his words and deeds will become distinguished from the liar who makes false claims and cheats in word and deed.

Then, she (‘a) ends this part of her speech with the verse of the Qur’an that was applicable to this community:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ

“If the people of the towns had been faithful and God- wary, We would have opened to them blessings from the heaven and the earth. But they denied; So, We seized them because of what they used to earn” (7:96).

How appropriate this verse is and what a beautiful analogy is given in these words. Al-Sayyida Fatimah is saying that if the people had accepted the words of the Holy Prophet (S) in his selection of Ali (‘a) as his successor, and allowed him to be their leader, this world would have been a place of ease and comfort for them – just like Paradise. Instead, they rejected him and chose someone else, thereby belying the Prophet of Allah (S) by their actions, So, they will witness the woes that come upon them. Then she follows up with another similar verse:

فَأَصَابَهُمْ سَيِّئَاتُ مَا كَسَبُوا ۚ وَالَّذِينَ ظَلَمُوا مِنْ هَٰؤُلَاءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُمْ بِمُعْجِزِينَ

“For those of them who are unjust, the evils of what they earn shall be visited on them and they will not thwart [Allah’s might]” (39:51).

We will later discuss in some detail the calamities and tragedies that befell the Muslim community as a consequence of poor leadership.

“Now come closer and listen” – Another version uses female pronouns for the addressees. Thus, based on the first version, the address is general, and based on the second version, only the women who visited her were being addressed.

“See the most unbelievable surprise life brings” – Meaning, the longer you live in this world, the more you will witness incredible and astonishing events that you never thought of or imagined.

“And if you are surprised by anything, then be surprised by their statement” – This phrase is part of a verse in Surah al-Ra’d that states:

وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ

“And if you are surprised by anything, then be surprised by their statement, ‘When we have become dust, shall we be [raised] in a new creation?’” (13:5).

Al-Sayyida Fatimah (‘a) took the phrase from this verse and included it in her speech. This means that people are astounded by certain matters while in reality there is nothing surprising, and these things do not warrant amazement. On the other hand, there are some things and events that are truly surprising and warrant astonishment, for they do not conform with divine law, the intellect, human nature or even natural instincts, and they do not fall under any sound rubric. The surprising thing being referred to here is as follows:

The people would refer to the Prophet of Allah (S), follow his leadership, trust his words and obey his commands, because he was a divinely appointed messenger. He was connected to the higher realm and possessed all the worthy qualities. It is not surprising therefore, that people would humble themselves before him and follow his lead in every matter. However, it is very surprising that after the Prophet (S) passed away, they stooped So, low as to give the leadership [of the Muslim ummah] to individuals who did not possess any of the required qualities.

How could the one who used to turn to the Prophet (S) and rely upon him feel no compunction and allow himself to be satisfied with leaders who did not possess a similar standing or status? Al-Sayyida Fatimah (‘a) expresses her surprise at this election, which was completely contrary to all the norms, standards, and criteria, as do all the wise people of the world and those with healthy consciences, sound hearts and judicious souls.

“O how I wonder what support they are relying upon, and what pillar they are leaning on, and what handle are they holding on to?” – All the Muslims know the statement of the Holy Prophet (S): “I leave behind for you two weighty things (thaqalayn), the Book of Allah and my family, the Ahl al-Bayt. As long as you hold on to these two you will never go astray.”28 The meaning of this tradition is that the Prophet instructed the Muslims to hold on to both the Qur’an and his Ahl al-Bayt together; but which rope did these people hold on to and grasp?

“Over which family have they sought ascendency?” – Do these people know who Fatimah al-Zahra is? Do these people know the status of this pure, noble progeny – the progeny that is the most honourable on the face of this earth? Do these people know what they have done to the family of the Prophet, whom Allah had commanded them to love when He said:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“Say, ‘I do not ask you any reward for it except love of [my] near relatives’” (42:23)

These were the people whose obedience was made obligatory for the Muslims by the command of Allah:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“Obey Allah and obey the Prophet and those vested with authority among you” (4:59).

They are the ones whose example is like that of the Ark of Nuh (‘a) – whoever embarked it was saved and whoever turned away from it was drowned and destroyed. Whoever loves them loves Allah, and whoever hurts them displeases Allah, and whoever hates them hates Allah!

So, by Allah, other than whom there is no deity, verily they hurt the family of the Prophet of Allah and his progeny, and oppressed them, angered them and transgressed against them. They violated their honour and encouraged people to mistreat them. What religion did they follow? What law did they adhere to? What gave them the right to do what they did to the family of the Holy Prophet (S)? I myself do not know, and maybe the Muslims came up with some excuses in order to justify the violation of their honour and the squandering of their rights.

“Certainly, evil is the patron and evil is the associate” – al-Sayyida Fatimah al-Zahra (‘a) took this phrase from the verse:

يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ

“He invokes someone whose harm is surely likelier than his benefit. Certainly, evil is the patron and evil is the associate” (22:13).

This means that the person whom he has chosen as a guardian is the worst patron and the worst associate. ‘Associate’ here refers to the friend who is chosen for social companionship.

“And how evil a substitute for the wrongdoers” – This phrase is from the verse:

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا

“And when We said to the angels, “Prostrate before Adam,” they prostrated, but not Iblis. He was one of the jinn, So, he rebelled against his Lord’s command. Will you then take him and his offspring for guardians in My stead, though they are your enemies? How evil a substitute for the wrongdoers” (18:50).

“By Allah, they substituted the primary anterior feathers for the tail” – Of all the sciences, the one that takes precedence and is considered to be of greatest importance is sociology. It is a science that examines the progress and decline of nations, the factors that lead to their weakness and strength, prosperity and corruption, as well as the consequences that follow from their prosperity and corruption.

One of the ways of leading the society towards good or evil and towards righteousness or wickedness, and of outlining the path for the populace, is [through] the institution of government and the institution of religion. The Holy Prophet (S) said: “In my nation there are two groups of people who, if they act righteously, the people will be righteous, and if they are corrupt, the people will become corrupt. They are the scholars and the rulers.” In those days, the institution of government and the institution of religion were one and the same, such that the caliph was considered both leader of government and the religious leader, and he was at the helm in both spheres: political and religious.

We find that civilized nations, that are educated and advanced, have attained their progress and advancement in all the different domains just because the ruling aristocracy laid the groundwork and opened the way for them. They furnished them with the means and provided the necessary training along with incentives and motivation for action. In the same way, those nations that lag behind and remain backward - where ignorance, poverty, disease, deprivation, debauchery, impudence and disgrace are the order of the day – are the casualties of neglectful and irresponsible leadership; as it is said, “People follow the religion of their kings.”

At this juncture, al-Sayyida Fatimah al-Zahra (‘a) turns her attention to issues affecting the society, and says: “By Allah, they substituted the primary anterior feathers for the tail.” The use of metaphors and analogies in one’s speech has an amazing effect on the soul and makes the meaning vividly clear. Al-Sayyida Fatimah (‘a) compares the Muslim ummah to a bird and likens the leader or the government to the wings of the bird, because the bird is not able to fly without its wings. The wings are made up of tens of large feathers which are referred to as the ‘primaries’ and under these large anterior flight feathers are concealed many small feathers called ‘secondaries. The tail also has feathers that are named ‘rectrices’. The primaries are mainstays for flight, and it is not possible for birds to fly without them. This is because primaries are like strong oars in the wings of a bird, which enable it to take off, rise up above the earth, and turn in the sky. Thus, if the primaries of a bird are cut off, it would neither be able to fly with its secondaries, which are smaller feathers, nor with its tail feathers; because the tail feathers are too weak and incapable of bearing the weight of the bird’s body and allowing it to take off from the ground.

“And the upper part for the lower” – Everything has a lower extremity, and for the human being, it is between his hips; whereas the upper part of his body is between his shoulders, and this is the strongest part of the human body which is commonly used to carry heavy weights. In contrast, the lower part of the body cannot be used in this way and is incapable of carrying such heavy weights.

The meaning of these two allegories or analogies is: The community gave up important matters and sensitive positions, i.e., leadership of government, to those who were not deserving of it and were incapable of carrying out its necessary functions. These individuals did not have all the qualities required for governance and were lacking in knowledge, wisdom and leadership skills. This, despite their having usurped resources from their rightful owners who were more worthy and possessed the know-how and wisdom [needed for leadership].

They gave their pledge of allegiance to Ali (‘a) at Ghadir, as commanded by Allah and His Prophet (S), but later broke their pledge and reneged on their allegiance by pledging fealty to someone else who was not even comparable to Ali (‘a) in knowledge, honour, eminence, courage, piety, generosity and magnanimity, among other virtues.

“So let the people who suppose that by doing this they are doing good have their noses rubbed on the ground” – al-Zahra (‘a) is praying that these people should be humiliated and disgraced by saying that they should have their noses rubbed on the ground, because they think that they are rightly guided in whatever they do and are righteous in their actions.

أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ

“Look! They are themselves the agents of corruption, but they are not aware” (2:12).

– Will the one who has strayed admit that he has strayed from the right path? Quite the opposite. He assumes that he is the one who is rightly guided and on the straight path, while others are wrong. Neither logic not evidence can change his mind. These two phrases have been taken from the two verses:

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“Those whose endeavour goes astray in the life of the world, while they suppose they are doing good” (18:104).

And

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ

“When they are told, ‘Do not cause corruption on the earth’, they say, ‘We are only reformers!’” (2:11)

أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ

“Look! They are themselves the agents of corruption, but they are not aware” (2:12).

“Woe be to them! ‘Is he who guides to the truth worthier to be followed or he who guides not unless he is [himself] guided? What is the matter with you? How do you judge?’” (10:35) – This verse speaks about guidance and the difference between those who guide to the truth, showing people the right path, and those who do not follow guidance or know the right path until they are guided towards it, meaning that someone else has to guide them – which of the two is more deserving of obedience? And which of the two is worthy of being a leader of the Muslim nation?

By making this comparison, al-Sayyida Fatimah al-Zahra (‘a) indicates that Ali (‘a) is the man with perfect knowledge, excellence, intelligence, and aptitude, So, he is more deserving of leadership and more worthy of being obeyed and followed than those individuals who are lacking in their knowledge, intelligence, management skills and all other qualities that are necessary for leadership. And history has proven both of these premises: the perfection of Imam Ali (‘a) and the ineptitude of others.

“Indeed, I swear by my life, it has only just been fertilized” – The microbes that invade the body and lead to ailments which are difficult to cure, begin as germs and bacteria that enter the bloodstream and settle there, and as time passes the microbes spread in the blood, affecting the white and red blood cells. There are diseases such as malaria and cholera, and there is cancer and other maladies that spread throughout the entire body. Al-Sayyida Fatimah is saying: “Indeed, I swear by my life, it has only just been fertilized,” i.e., the germs and bacteria have just fertilized and settled in the Muslim ummah; soon discord will follow and spread.

“So, wait until it bears fruit” – Wait until the microbes spread out in the body of the Muslim community. For after a righteous leadership had led the Muslims, now an opposite, unbefitting leadership has taken its place. After the excellent and just law of Islam had been established in the Muslim society, laws that are based on vain desire and personal opinion have taken its place. This is how principles are changed and ideals altered.

“Then they shall milk it for copious amounts of blood” – When a camel gives birth, it is milked, but when sedition comes about [in the community], it is blood that flows from it, not milk. This means that the result of sedition is carnage and bloodshed. Islam is a religion of peace and harmony, but it’s true meaning is distorted by such people, and it becomes a religion of devastation, destruction, ruin and carnage. Look at the history of Islam and how it was distorted by these individuals. You will find rivers of blood flowing from the bodies of the Muslims. You will find mounds formed from their numerous corpses!

For example, historians recount how ‘Uthman Ibn ‘Affan undertook certain projects that were against the teachings of the Qur’an and the sunnah So, the Muslims rebuked him for that; but instead of relenting, he used force, threats, intimidation and violence against them. In the end, his actions led to a public outcry among the Muslims. ‘A’ishah incited the people against him saying: “Kill the long beard (na’thal) for he has apostatized. Kill the long beard, may Allah destroy him!” Na’thal was the name of a Jew [with a long beard] whom ‘A’ishah compared ‘Uthman to. This was also done by Talhah and Ibn ‘As. In the end, they assassinated ‘Uthman.

After they were done inciting the people against him, they came out seeking vengeance for his assassination! ‘Uthman was killed in Madinah, yet they went to Basrah to seek vengeance, while the distance between Madinah and Basrah is more than a thousand kilometres. Once there, they ignited the fire of war that led to the death of twenty-five thousand people in the Battle of Basrah.

Then Mu’awiyah rose up, claiming that he wanted to avenge the blood of ‘Uthman and this led to a battle in Syria, in a place close to the city of Halab known as Siffin. In this battle, more than ninety thousand people lost their lives. This was followed by the Battle of Naharwan wherein four thousand men were killed. After this, Busr Ibn Artah was sent by Mu’awiyah from Syria to Madinah, Makkah, and Yemen. On the way, he would butcher [innocent] people. So, much So, that thirty thousand of the followers of Ali (‘a) were killed by him in Yemen and other places.

Let us take a pen and calculate the total number of those who were killed: 25,000 + 90,000 + 4,000 + 30,000 = 149,000

This is the number of fatalities. Do not even ask about the number of those who were injured, or the widows and orphans of these men and the other tragic consequences of these calamities. Do not ask about the tears that flowed, the eyes that wept, the hearts that broke and the wails of sorrow which made life hell for that community in every way. And all this happened in a span of four years! But the tragedy did not end there. Rather, more gut-wrenching carnage and massacres followed, and we will mention some of these events in the following pages.

Indeed, al-Sayyida Fatimah al-Zahra (‘a) continued to inform the people about future calamities and catastrophes that the Muslim community would face, which were hidden and unknown to them. These declarations were not mere predictions about the unknown; rather, it was information about the consequences and results of their actions. For if a skilled physician looks at a person who does not follow the dietary rules in his food and drink, and consumes that which is harmful for him, he is able to inform him about his bleak future and the deadly diseases that will stalk him because of these actions which are against the general principles of maintaining a healthy diet. In the same way, al-Sayyida Fatimah al-Zahra (‘a) looks at that society and the bad choices it has made with regard to its leadership, and she sees the evil consequences that the Muslim community will have to face as a result of those choices.

She says: “Then they shall milk it for copious amounts of blood” and in another version: “…in a large vessel” - meaning that the amount of blood will be So, much that it will overflow even the largest of vessels; and all this alludes to the copious amount of blood that will be shed.

“And lethal poison” – they milked blood and lethal poison from it. This alludes to the evil consequences that were faced by Islam and the Muslims [because of what they did], and refers to the tribulations and calamities that befell them.

“It is at that point that the falsifiers will be the losers” – At this time the loss of the falsifiers will become apparent.

“And the succeeding generations will realize the consequences of what the earlier generations did” – Those who come later will know the consequence of the actions and deeds carried out by those who preceded them.

“Then be pleased with what you have attained of this world” – The literal phrase “Be pleased” means be content and calm yourself from anxiety. This is akin to telling an oppressor: “May your eyes be cool” or “Glad tidings to you” or any such phrase that is actually intended to mean the opposite of its literal meaning.

“Be satisfied in your hearts with sedition” - Let your hearts be content with sedition. This is also meant sarcastically, for hearts can never be content with disturbance and sedition. Rather, peace and contentment can only come with safety and security.

“Be happy with the sharp sword” – These words are inspired by the verse:

فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ

“So, give them glad tidings of a painful chastisement” (84:24).

and are similarly sarcastic.

“And sweeping pandemonium” – Another version reads: “And never-ending pandemonium.” Pandemonium [here] means sedition, rebellion, anarchy and disturbance.

“[Be ready for] the despotism of the oppressors” – Despotism here refers to dictatorship and acting against the prescribed limits and bounds, contrary to the system, the constitution, Islamic laws and religious injunctions.

“Who leave but little of your acquired spoils and harvested crops” due to their despotism or as a result of all that she mentioned, from the sharp sword to the dominion, sweeping pandemonium and despotism. All of these lead to the reduction of acquired spoils, meaning that the booty and rightful gains will become less, as will the harvests. This is because of the ruling elite who will usurp and lavishly spend their wealth, and they will not get to see but a little of it. Another version states that they will “harvest your communities” meaning that they will mow you down with their swords.

This was a warning about the bleak future that the Muslims faced, the hardships and calamities that would befall them and the woes that would come upon them. And all this came to pass, as the Muslims faced horrific tragedies and carnage that no one can imagine. By Allah, they blackened the history of Islam and tarnished this religion. Some of the inglorious events that followed included the carnage that was brought about by the ‘People of the camel’, Mu’awiyah, the Khawarij and some of Mu’awiyah’s henchmen. Now let us look at some other terrible events that transpired…

If we wanted to mention here all the oppression, injustice, suppression, subjugation and cruelty that befell the Muslim ummah, as well as the tyranny and spilling of innocent blood at the hands of despotic rulers, our account would become extremely lengthy, for recounting these hardships and calamities requires more than one encyclopaedia. However, in keeping with our approach, we have selected one of the hundreds of calamities that befell the inhabitants of Madinah – a terrifying tragedy which makes the skins crawl and the hearts sick.

Before describing the actual event, it would not be out of place to begin with an introduction So, as to give a background and highlight the result of changing the course of Islamic leadership. It would be correct for us to state that the despotic rulers who occupied the seat of power, and seized the reins of leadership by gaining dominion over the people using the sword, rejected the teachings of Islam that were brought by Muhammad (S). Their actions were neither in line with the Qur’an and the practices of the Prophet, nor with rational reasoning or the basic principles of human rights, justice and the Islamic way. Rather, they took control of people’s possessions and lives as they pleased, in accordance with their whims and personal fancies, driven by greed, covetousness and lust.

People had no honour and their lives had no value in their eyes. These rulers did not care if the people lived in peace and comfort or died out of starvation and poverty. That which concerned them was preserving their positions of authority, maintaining their grandeur, and satisfying their lust, vain desires and lavish caprices, even if it meant shedding the blood of innocent, poor Muslims. What could a Muslim’s life and the sanctity of Islam be worth in the eyes of such an oppressive, despotic, bloodthirsty dictator who would never behave the way he did if he truly believed in Allah and the Last Day.

Some may think that there is some exaggeration and embellishment on my part when I say this, but if one were to learn about the history of the Umayyads and Abbasids, and see the massacres and genocide that they perpetrated, he would certainly believe my statements and may in fact consider my words to express only a small fraction of the bitterness that the Muslim community experienced over the centuries. They made life a living hell and a painful torment for the Muslim society they were ruling over with their swords and whips. Here is one example of what we mean:

The Battle Of Al-Harrah

Muslim Ibn ‘Uqbah, who was one of the brutal and fiendish Arabs, was sent by Yazid Ibn Mu’awiyah to Madinah with thirty thousand men29. Yazid told Muslim Ibn ‘Uqbah: “When you occupy Madinah, plunder it for three days and let all its wealth, animals, weaponry and food be taken freely by the army.”

The army marched towards the city of the Prophet (S) and the inhabitants of Madinah prepared to face the invading army outside the city. They met at a place known as al-Harrah where a battle took place. Hundreds from the families of the Muhajirun and Ansar were killed while the rest fled back towards Madinah. The Syrian army followed them until they arrived at Madinah. The Muslims took refuge in the sanctuary of the Prophet, So, the Syrian troops began slaughtering the people of Madinah next to the grave of the Prophet (S) until the blood flowed over the grave of the Messenger of Allah!

After this, a caller from the Syrian army called out the command of their leader Muslim Ibn ‘Uqbah: “I have made the city of Madinah lawful for you!” What do you think a conquering army would do when granted full freedom and given complete immunity? The troops set their sights on looting the possessions and violating the honour of the people. They raped more than three hundred virgins and that year, more than a thousand children were born whose fathers were not known. Let me inform the esteemed reader that one of the soldiers even raped a Muslim woman inside the Masjid of the Prophet (S)!30

The soldiers would enter the houses of the people of Madinah and take all that they found inside. Some of them raided the house of Abu Sa’id al-Khudri, one of the famous companions of the Prophet (S), who was a poor old blind man at that time. They found him sitting on the earth because another group of soldiers had already ransacked his home. When they searched his house and found nothing, they did not want to leave empty-handed, So, they pulled out his beard and the hair of his eyebrows as he cried out: “I am a companion of the Messenger of Allah!” But they paid no heed to such titles. They also found some doves in his house, So, they slaughtered them and threw them into the well before exiting his house.

One of the soldiers entered the house of a woman who had been dispossessed of all that she owned. He found her sitting on the ground suckling her baby, So, he pulled the baby by its leg, snatching it from her, and then smashed its head on the wall, crushing it and causing blood to flow as the mother watched.

After this, Muslim Ibn ‘Uqbah gathered all the people of Madinah and took their pledge and admission that they were the slaves and serfs of Yazid Ibn Mu’awiyah. Then the army exited Madinah, leaving behind corpses and thousands of orphans and widows whose only food was weeping and whose drink was tears, their bed was the earth and their possessions were pain, anguish, horror and lamentation. The Syrian army then turned towards Makkah with the aim of burning down the Ka’bah and killing people inside the holy sanctuary of Masjid al-Haram, in order to eliminate ‘Abdullah Ibn al-Zubayr who had barricaded himself in the Holy Mosque “wherein whoever enters is secure” (3:97).

Do not ask about the calamities that befell the people of Madinah – calamity after calamity and tribulations, one after another. As for the terror that was perpetrated by al-Hajjaj Ibn Yusuf al-Thaqafi in Iraq, it would make even a babe’s hair turn grey and cause the one who reads about it to be filled with horror and disgust. So, much So, that even ‘Umar Ibn ‘Abd al-’Aziz said: “If every nation brought its most wicked person and we brought al-Hajjaj, we would trounce them.” And ‘Asim said: “There was nothing that was forbidden by Allah but that al-Hajjaj did it!”

These were a few examples of what happened, and after learning about the horrific events, that sicken the one who reads about them, the veracity of what al-Sayyida Fatimah (‘a) said, when she warned the people who had opted for those leaders instead of the family of the Prophet (S), becomes clear to us. The aptness and accuracy of her words: “Then glad tidings to you of the sharp sword, the dominion of the evil tyrant, the sweeping pandemonium, and the despotism of the oppressors who leave but little of your acquired spoils and harvested crops,” which perfectly describe the misfortunes and tragedies that the Muslim community later faced, is also made manifest.

In the end, al-Sayyida Fatimah al-Zahra (‘a) concluded her address to the women with the following words:

“What remorse you will have!” – This phrase has been taken from the verse of the Qur’an that states:

يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

“Alas for the servants! There did not come to them any apostle but that they used to deride him” (36:30).

This means: Great will be your regret and remorse for losing righteousness, guidance, peace, security, reward and recompense in this world and the next.

“Where are you heading to?” – I do not know where [you hope] your actions will lead you, as you have strayed from the path of guidance and have followed the path of destruction and loss.

“How can you be So, blind?” - The truth has become hidden to you because of your lack of deliberation about it.

“Shall we force it upon you while you are averse to it?”– This phrase is part of the verse that states: He said,

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ

“O my people! Tell me, if I stand on a manifest proof from my Lord, and He has granted me His own mercy though it should be invisible to you, shall we force it upon you while you are averse to it?” (11:28).

She is saying: Do you want me to force you to understand and compel you to accept it while you are unwilling to do so? This is something that I cannot do. My only responsibility is to present the evidence to you and show you the path, not to compel you to understand [and accept] it.

At this point, al-Sayyida Fatimah stopped her conversation with the women and the women stood up to leave.

Suwayd Ibn Ghafalah said: “The womenfolk repeated her words to their men, So, a group of the elite amongst the Muhajirun and Ansar came to seek her forgiveness.”

It is unfortunate that the matter is unclear and vague, for none of the women have been named nor have the names of the men from the elite of the Muhajirun and Ansar been recorded. What we can deduct from the various traditions is that the women did not know of the political ploy that was in play and they had no idea what their men had been planning during this tumultuous period. They just came to visit al-Sayyida Fatimah al-Zahra because she was sick, but after she addressed them and expressed her anger towards their menfolk, each woman got up as if she had been awoken from slumber or aroused from her negligence, and they gained some awareness and understanding about the truth.

Only Allah knows what quarrels and arguments took place between those women and their husbands when they returned home from visiting al-Sayyida Fatimah (‘a) such that it led to their husbands coming to the house of al-Sayyida Fatimah seeking forgiveness. Forgiveness for what? Forgiveness for their abandoning her and turning away from assisting the family of the Messenger of Allah (S)? It was as if they did not know anything and were ignorant of all the events that had transpired.

As if they had not pledged their allegiance to Ali (‘a) at Ghadir – something that they did during the lifetime of the Prophet (S) and about seventy days before he left this world. As if they had not heard al-Zahra’s sermon and her protest against the head of state and the Muhajirun and Ansar in the Masjid [of the Prophet]. As if they had not heard her cries [as she was crushed] behind the door of her house.

It was as if they were not in Madinah [at the time] and knew nothing at all, and only now had they come to learn of the truth So, they came to ask for pardon, giving vain, lame and disingenuous excuses. They said, “O Mistress of all Women, if Abu al-Hasan had mentioned this matter to us before we had pledged our allegiance [to Abu Bakr] and sworn fealty, we never would have turned towards anyone other than him!”

Look at this illogical and irrational excuse. I do not understand what they expected Abu al-Hasan to remind them about. Had Allah not reminded them [in the Qur’an] that:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down?” (5:55).

Did they not hear the Messenger of Allah (S) raising his voice on the Day of Ghadir [saying]: “Whoever considers me his master should consider Ali his master. O Allah, befriend anyone who befriends him and be an enemy to anyone who has enmity with him; help those who help him and abandon those who abandon him”?31

Along with many other verses that were revealed about Ali (‘a) and words of praise and explicit pronouncements that they heard from the lips of the Messenger of Allah (S) stating that Ali (‘a) was his successor.

What did Ali (‘a) have to remind them about? Was anything hidden or unknown to these people such that it would have been necessary to tell them or inform them about it? And aside from all this, did Amir al-Mu’minin not present numerous arguments [about his rights] when they took him from his house to the masjid in order to pledge allegiance to Abu Bakr?

Did they not hear? Did they not know? Did they not understand?

In addition to this, look at the manner in which they sought pardon and the absurdity of their argument: “If Abu al-Hasan had mentioned this matter to us before we had pledged our allegiance [to Abu Bakr] and sworn fealty, we never would have turned towards anyone other than him!” Glory be to Allah! Had they not sworn their fealty to Ali (‘a) on the Day of Ghadir when they pledged their allegiance to him as the successor of the Prophet, as Allah and His Prophet had commanded them to do? Or were they just playing around on that day and making fun of Allah and His Prophet?

It is surprising that they thought it permissible to break that pledge and allegiance but now it was not permissible to go against the pledge of allegiance that was actually in contravention to the previous pledge they had made to Ali (‘a) on the Day of Ghadir! Indeed, this was their false excuse, and that is why al-Sayyida Fatimah asked them to leave her house, saying: “Leave me!” – Keep away from me; hold your tongues in my presence.

“There is no excuse after what you have done” – They fell short in their apology. It may [also] mean that they did not have an appropriate excuse for doing what they had done.

“And there is no recourse after your transgression” – We want nothing to do with you after you have taken this position.

This is how al-Sayyida Fatimah made them leave her house after their disingenuous apologies.

The Sources Of Her Sermon To The Womenfolk

We have examined the words of al-Sayyida Fatimah al-Zahra (‘a) which were spoken in the Masjid [of the Prophet (S)], at her home, and when she was bedridden. Many truths and facts became clear from what was said in her sermons. A number of sources that narrate her sermons in the masjid have already been mentioned, and it would be prudent now for us to examine some of the sources that recount her sermon to the womenfolk:

1. Ma’ani al-Akhbar by Ibn Babawayh [al-Saduq] (d. 381 A.H.) where the chain of the sermon ends at Fatimah Bint al-Husayn (‘a).

2. The same author also narrates [it] from ‘Umar Ibn Ali Ibn Abi Talib, from his father Amir al-Mu’minin (‘a).

3. Al-Tabarsi in al-Ihtijaj, from Suwayd Ibn Ghafalah – as mentioned at the beginning of the sermon.

4. The Amali of Shaykh al-Tusi, who narrates from Ibn ‘Abbas.

5. Dala’il al-Imamah by al-Tabari, narrating from Imam Ali Ibn al-Husayn Zayn al-’Abidin (‘a).

6. Balaghat al-Nisa’ by Abu al-Fadhl Ibn Abi Tahir, narrating from ‘Atiyyah al-’Awfi.

7. Kashf al-Ghummah by al-Irbili, narrating from the book al-Saqifah by Ahmad Ibn ‘Abd al-’Aziz al-Jawhari.32

8. Ibn Abi al-Hadid, in his Sharh Nahj al-Balaghah, has also narrated if from al-Jawhari.

9. A’lam al-Nisa’ by ‘Umar Ridha Kahhalah.33

10. Al-Shaykh al-Majlisi in Bihar al-Anwar.34

Completing The Proof And Leaving No Excuse For The Muhajirun And Ansar

It would have been more appropriate to discuss this before mentioning her sermon to the womenfolk, but because we wanted to maintain the continuity of sermons, we will discuss it here.

Amir al-Mu’minin (‘a) was following a wise course, that was logical and in accordance with religious teachings, when he seized the opportunity to let people know the truth and to prove that he had been treated unjustly, thereby leaving no excuse for the community and getting the matter recorded in the annals of history, So, that the generations that follow, and all the future generations, may become aware about it. It would be right to say that Imam Ali (‘a) felt it was necessary to complete his argument with the people and clarify that the caliphate was his right – bestowed upon him by Allah and His Prophet. He did this even though he knew that the people would not respond positively to his claim. In the same vein, he also made it clear to them that Fadak was the right of al-Sayyida Fatimah al-Zahra.

He was the legitimate caliph and successor of the Prophet of Allah (S), whether the people acknowledged this or not, and whether the community submitted to him or not. In the same way, Fadak remained the property of al-Sayyida Fatimah al-Zahra, whether they gave it to her or not. Al-Sayyida Fatimah had a position of eminence and was a well-known personality in the community, So, there was nothing wrong in her bearing the hardship involved in supporting her husband to seek his right and let people know about the truth. It is therefore not surprising that she accompanied her husband and her two sons, the Masters of the Youth of Paradise, and sought assistance from the companions – So, that none of the people would have any excuse before Allah to say: ‘We were ignorant about this’ or ‘We forgot about it. Why did Ali not come to remind us of and to inform us about the truth and about his rights?’

For this reason, Ali (‘a) led al-Sayyida Fatimah al-Zahra on a she-donkey, taking her around the houses of the Muhajirun and Ansar for forty days, with al-Hasan and al-Husayn following behind them, as she called out: “O people of the Muhajirun and Ansar, come to the aid of Allah and your Prophet’s daughter, for you pledged your allegiance to the Prophet of Allah on the day when you pledged that you would guard him and his family in the same way that you guard yourselves and your families. So, honour your pledge to the Prophet of Allah.” But nobody answered her or came to her aid.

She came to Mu’adh Ibn Jabal and said: “O Mu’adh Ibn Jabal! I have come to you seeking your assistance. You pledged allegiance to the Prophet of Allah and vowed to help him and his family and to protect them the way you protect yourself and your family. Indeed, Abu Bakr has usurped my land of Fadak and removed my agent from it.”35 He said, “Is there anyone else besides me?” She said, “No. Nobody has responded to my pleas.” He said, “Then how will I help you by myself?” Al-Sayyida Fatimah came out of Mu’adh’s house saying, “By Allah, I will not speak to you until I meet my father, the Prophet of Allah!”

When Ibn Mu’adh came home, he asked his father, “Why did the daughter of Muhammad come to you?” He replied, “She came to ask for my help against Abu Bakr, because he has taken away Fadak from her.” “And what was your reply?” asked his son. “I told her that I cannot do anything on my own.” “So you refrained from assisting her?” “Yes.” “Then what did she say to you?” “She said, ‘By Allah I will not speak to you until I meet my father, the Prophet of Allah.’” His son said, “Then by Allah, I too will not speak to you until I meet the Prophet of Allah!”

Ibn Qutaybah al-Dinawari says in al-Imamah wa al-Siyasah:

Ali (may Allah honour his countenance) came out at night with Fatimah, the daughter of the Prophet (S), riding a mount, and went to a gathering of the Ansar to ask for their assistance. In response, they said: “O daughter of the Messenger of Allah, we have already pledged our allegiance to this man. Had your husband and the son of your uncle come to us before Abu Bakr, we would not have turned him away.” Ali (may Allah honour his countenance) said: “Did you expect that I would leave the Prophet of Allah (S) in his house without burying him in order to come and debate with the people about his successorship?” Fatimah said: “Abu al-Hasan did only that which was required of him, and they will be held accountable by Allah for what they have done.”36

• 1. al-Durr al-Manthur, vol. 4, p. 177.
• 2. Sharh Nahj al-Balaghah, vol. 16, p. 285.
• 3. Nahj al-Balaghah, Letter 45, p. 417.
• 4. Al-Ihtijaj, vol. 1, pp. 91-92.
• 5. Al-Sirah al-Halabiyyah, vol. 3, p. 391.
• 6. Muhammad Ibn Muhammad al-Mufid (d. 413 A.H.), al-Ikhtisas, p. 185; al-Sharif al-Murtadha Ali Ibn al-Husayn al-Musawi (d. 436 A.H.), al-Shafi fi al-Imamah, vol. 4, p. 97; Muhammad Ibn al-Hasan al-Tusi (d. 460 A.H.), Talkhis al-Shafi, vol. 3, p. 125; Lisan al-Mizan, vol. 1, p. 268; Mizan al-I’tidal, vol. 1, p. 158 (in the last two sources it is stated the ‘Umar kicked Fatimah…).
• 7. ‘Abd al-Razzaq al-Muqarram (d. 1391 A.H.), Wafat al-Siddiqah al-Zahra, p. 78.
• 8. Nahj al-Balaghah, Sermon no. 1.
• 9. See verse 41:53.
• 10. Nahj al-Balaghah, Sermon no. 1.
• 11. Ali Ibn al-Husayn (‘a) (d. 94 A.H.), Sahifat al-Sajjadiyyah, Supplication no. 7.
• 12. Dala’il al-Imamah, p. 112.
• 13. Narrated by Muslim in his Sahih and in Musnad Ahmad, vol. 3, p. 41.
• 14. Tarikh al-Tabari, vol. 2, p. 514; Manaqib Amir al-Mu’minin, p. 197.
• 15. Nahj al-Balaghah, Sermon no. 197.
• 16. The Bani Qaylah are the tribes of Aws and Khazraj.
• 17. Kashf al-Ghummah, vol. 1, p. 478.
• 18. Wafat al-Siddiqah al-Zahra, p. 78.
• 19. al-Sunan al-Kubra, vol. 6, p. 300.
• 20. Musnad Ahmad, vol. 1, p. 6.
• 21. al-Tabaqat al-Kubra, vol. 2, p. 240.
• 22. Abu Hamid Muhammad Ibn Muhammad Ibn Abi al-Hadid (d. 656 A.H.), Sharh Nahj al-Balaghah, vol. 16, pp. 214-215.
• 23. Sharh Nahj al-Balaghah, vol. 16, p. 215.
• 24. al-Khisal, vol. 1, p. 173; ‘Awalim al-’Ulum, vol. 11, p. 605; al-Ihtijaj, vol. 1, p. 109.
• 25. Nahj al-Balaghah, Sermon no. 55.
• 26. Cf. Musnad Ahmad, vol. 3, p. 213; Tafsir al-Tabari, vol. 10, p. 46.
• 27. Nahj al-Balaghah, Letter no. 45.
• 28. Yanabi’ al-Mawaddah, vol. 2, p. 432; al-Mustadrak, vol. 3, pp. 118, 160; Khasa’is Amir al-Mu’minin, p. 96; Kifayat al-Talib, p. 259; al-Sawa’iq al-Muhriqah, vol. 2, pp. 428, 438, 652.
• 29. al-Imamah wa al-Siyasah, vol. 2, p. 186.
• 30. ‘Abbas al-Qummi (d. 1359 A.H.), Tatimmat al-Muntaha, p. 2220.
• 31. al-Ihtijaj, vol. 1, p. 74; Yanabi’ al-Mawaddah, vol. 1, p. 99; Musnad Ahmad, vol. 4, p. 281; Khasa’is Amir al-Mu’minin, p. 16; al-Durr al-Manthur, vol. 2, p. 259.
• 32. Kashf al-Ghummah, p. 147.
• 33. ‘Umar Ridha Kahhalah al-Damishqi (d. 1408 A.H.), A’lam al-Nisa’ fi ‘Alamay al-’Arab wa al-Islam, vol. 4, p. 123.
• 34. Bihar al-Anwar, vol. 43, 157-158.
• 35. Bihar al-Anwar, vol. 43, p. 102.
• 36. al-Imamah wa al-Siyasah, vol. 1, p. 16.