The city of Madinah was engulfed in sorrow. The men and women wept, and the people grieved just as they had done when the Prophet of Allah (S) passed away. The womenfolk of Madinah gathered at the house of al-Sayyida Fatimah and saw her body lying in her room, with her orphaned children around it, weeping for their mother whom they had lost at the prime of her life. The women began wailing So, loudly that it felt as if the city of Madinah shook as they cried out: “O Mistress! O daughter of the Prophet of Allah!”1

People rushed in droves to the door of her house, where Ali was sitting with al-Hasan and al-Husayn by his side, crying, and when the people saw them, they too began to cry. Umm Kulthum wept and said: “O [grand]father! O Prophet of Allah! Now we have truly lost you and shall never see you again!” ‘A’ishah came and sought to enter the house, but Asma’ said to her, “Do not enter.” So, ‘A’ishah turned to Abu Bakr and said, “The she-goat is preventing me from going to the daughter of the Prophet of Allah, and she has placed for her a bridal howdah.” Abu Bakr came and stood outside the door and said, “O Asma’, why have you prevented the wives of the Prophet from entering the house of the Prophet of Allah? And why have you placed a bridal howdah?” Asma’ said, “Fatimah had instructed me not to allow anyone to enter, and I showed her what I had made while she was alive, and she had asked me to make this for her.” Abu Bakr said, “Then do what you have been instructed to do,” and left.

Abu Bakr and ‘Umar came to Ali to offer condolences and said, “O Aba al-Hasan, do not go ahead to offer prayers on the Prophet’s daughter without us.” Ali (‘a) did not reply to them. ‘Umar said to Abu Bakr, “Ali did not respond because of his intense grief.”2 The people waited for the body to be brought out, but Ali (‘a) instructed Abu Dharr (and in some reports he told Salman) to tell the people to disperse, as the funeral rites of the Prophet’s daughter had been postponed to later that night.3 ‘Umar said to Abu Bakr, “They want to bury her in secret So, that we may not witness her funeral.”4 Thus the people dispersed, thinking that the funeral would take place the next day, because al-Sayyida Fatimah al-Zahra passed away after the time of ‘Asr prayers, or early in the night.5

The Ritual Of Washing And Shrouding

As the night passed, the voices turned silent and the people fell asleep. This was when the Imam began carrying out the final wishes of al-Sayyida Fatimah. He took her slender body, which had undergone So, much hardship that it now resembled a thin crescent. He took her pure body in order to carry out the prescribed Islamic rituals, and placed it on the washing platform. He did not remove her clothes as per her instructions – for there was no need to remove clothes from the body that was purified by Allah, and it was sufficient to pour water on the body, as he had done when washing the pure body of the Prophet.

At this point, Asma’ Bint ‘Umays – that loyal lady who had persevered in her good relations with the Ahl al-Bayt – brought water to Ali So, that he could wash Fatimah. Imam al-Husayn (‘a) said: “He washed her thrice and five times, and in the last washing, he placed some camphor and covered her with a long cloth under her shroud as he recited, ‘O Allah, she is Your servant and the daughter of Your Prophet, the chosen one, and the best of Your creation. O Allah, teach her the proof and make her evidence strong. Raise her station and let her join her father Muhammad (S).’”6

After washing her, he carried her and placed her on the shroud. Then he dried her with the garment that was used to dry the body of the Prophet of Allah and placed the hunut from heaven on her, which was different from the earthly hunut. Then he covered her in the shroud and used seven pieces of cloth to shroud her.7

Ali (‘a) performed the washing himself and did not ask any of the women to assist him in it for the following reasons:

1. He was carrying out her last wishes and instructions.

2. To reaffirm her infallibility and purity, for washing a dead body is considered a means of purifying it. However, for the Infallibles, it is not permissible for fallible hands to wash them. Rather, it is only the duty of the infallible himself to carry out this purification, and we have already seen a tradition from Imam al-Sadiq (‘a) stating that she was ‘the most truthful’ (al-Siddiqah) and hence none could wash her but one who was ‘the most truthful’ (al-Siddiq).

The aim of her final instructions [regarding the washing of her body] was the affirmation of her infallibility, and this was something that remained true at all times and in all situations. The Imam (‘a) himself attested to this when he said, “I washed her in her clothes and I did not uncover her, for by Allah she was blessed, chaste and pure…”8

There are also some uncommon traditions that are quite odd, including one from al-Dawlabi and others, that al-Zahra (‘a) bathed before her death and left instructions that nobody should wash her body after her death, and thus she was buried without the ritual washing! One of our erstwhile scholars even tried to justify this error [in narration] by stating that it must have been one of her special traits.

I say: Is it possible to assert these kinds of things by ‘probably’ and ‘maybe’? Especially since numerous other authentic traditions clearly state that Ali was the one who washed her body? In addition to this, washing the dead body of a Muslim is a religious obligation.

Farewell O Mother!

The Imam saw that Fatimah’s orphans were looking at their kind and loving mother as she was being covered in her shroud. This is a unique moment in one’s life that cannot be described by the pen. It is a moment wherein yearning is mixed with sorrow, for it is Indeed, the last and final farewell! The emotions of a caring father for his heartbroken children overwhelmed him. He did not tie the ends of the shroud, but instead called out in a voice filled with sorrow: “O Hasan, O Husayn, O Zaynab, O Umm Kulthum… come to your mother, for this is the moment of separation and your reunion will now be in Paradise!”

The children were waiting for this opportunity and this permission to approach their houri of a mother and to express their pain and anguish, to cry and let their tears flow. So, they rushed forward and fell upon on that pure body just as butterflies fall on a lantern.

Al-Hasan and al-Husayn cried out: “What sorrow that never will fade! We lost our grandfather Muhammad al-Mustafa and our mother Fatimah al-Zahra. O mother of al-Hasan and O mother of al-Husayn, when you meet our grandfather Muhammad al-Mustafa, please convey our greetings to him and tell him we have become orphans after you in this world!” They were crying in muffled voices and made their loving mother’s shroud wet with their tears, only to dry it with their wails and sobs. The scene was very emotional and sad, as the hearts were engulfed by sorrow, sentiments were inflamed, feelings were aroused and the grief was overwhelming.

Then something happened which the pen is incapable of explicating or explaining, that caused the laws of nature to collapse, giving way to the metaphysical. The matter is quite amazing in itself, because it challenges what is considered natural and normal. Ali (‘a) said - while he was sharing in the grief of the orphans of Fatimah, “I make Allah my witness that she made a sorrowful sound and removed her hands from the shroud, hugging them both close to her chest for a long time.”

If the life of al-Sayyida Fatimah had come to an end, her feelings and awareness had not yet ended. If her pure soul had left her purified body, the link between her soul and body had not yet been completely severed, for her soul was strong and still able to move her body in special circumstances. That painful scene affected the inhabitants of the heavens who were observing what was happening in the house of Ali (‘a). It would not be surprising for the angels to have wept and shared in the grief of the Ahl al-Bayt. It is no wonder that Imam Ali (‘a) heard one of them say, “O Ali! Lift them up, for the angels in the heavens have started weeping and the beloved now wishes to be with his beloved.” The Imam moved forward to lift his children from their mother’s bosom as tears flowed from his eyes.

The Funeral Prayers

After the rituals of shrouding and hunut had been completed, it was time for the funeral prayer, followed by her burial. Only those individuals who were allowed to participate in her funeral were present. They were the ones who never oppressed Fatimah and did not remain silent in the face of those events – their stance was not that of mere spectators who were unaffected by what was happening. They were present at that late hour on that dark night, scared and cautious, because the rites were being carried out at night and in secret. The darkness of night was used along with cautious silence and calm, in order to carry out the last wishes of that wise lady, al-Sayyida Fatimah.

Those present were Salman, ‘Ammar Ibn Yasir, Abu Dharr al-Ghifari, al-Miqdad, Hudhayfah, ‘Abdullah Ibn Mas’ud, al-’Abbas Ibn ‘Abd al-Muttalib, al-Fadhl Ibn al-’Abbas, ‘Aqil, al-Zubayr, Buraydah and a few members of the Bani Hashim. They accompanied the bier of Fatimah al-Zahra - the only daughter whom the Holy Prophet left behind in his community, yet she was like a stranger in Madinah, uncelebrated and destitute, as if nobody knew her. It was as if she was not a person of great stature and exemplary character.

These were the people who participated in the funeral of the Mistress of the Women of the Worlds. Imam Ali (‘a) was at the forefront, accompanied by al-Hasan and al-Husayn, and he led the prayers over the beloved of the Prophet of Allah saying, “O Allah, I am pleased with the daughter of Your Prophet. O Allah, she was distraught So, put her at ease. O Allah, she was abandoned, So, join her [with her father, the Prophet (S)]. O Allah, she was oppressed So, judge for her, and Indeed, You are the Best of Judges.”9

Then he offered two rak’ahs of prayer and raised his hands imploring, “This is the daughter of Your Prophet, Fatimah. You have taken her out of darkness into the light.” At that moment, light covered the earth, shining for miles. Imam Ali (‘a) prayed over her because she was an infallible, and only an infallible can pray over an infallible. The funeral prayer is a supplication for mercy, however, for an infallible, this supplication can only be made by another infallible.

This is as far as the law is concerned. As for the rational and intellectual basis for this, we know that al-Sayyida Fatimah al-Zahra, despite her noble status and lofty position, went to the ruler’s court to seek her rights and we have seen how the caliph at that time responded to her. Then she went to the masjid and gave that powerful sermon but was not shown support by those who were present. We have also mentioned that Ali (‘a) used to take her to the houses of the Muhajirun and Ansar in order to seek their assistance, but they turned her away.

The tragedy that happened at the door of her house had left permanent scars on her body. The attitude of the Muslims towards the daughter of the Prophet also left al-Sayyida Fatimah deeply hurt, because it was a direct affront to her and an open injustice and intentional transgression. They trampled on her dignity and disregarded her elevated station. These are not things that could be forgotten or overlooked; the transgressors had to be confronted for the atrociousness of their actions, and this had to be recorded in the annals of history.

This could only be done through denunciation and taking umbrage at their actions. The stipulations mentioned in her last will indicate that al-Zahra lived, after the death of her father, with anger and resentment towards those individuals and her resentment and anger continued until her death, and after her death until the Day of Resurrection. Thus, al-Sayyida Fatimah did not want that group to participate in her funeral or to pray over her and witness her burial, or even to know the location of her grave.

Fatimah Al-Zahra In Her Final [Earthly] Abode

We have seen how al-Sayyida Fatimah (‘a) expressed in her last wishes to Amir al-Mu’minin (‘a), that he should bury her at night and not inform anyone about the location of her grave. In fact, the whereabouts of her grave remain unknown from the time of her death until the Appointed Day. This was done in order to gain the attention of the Muslims, especially the pilgrims who visit the grave of the Prophet (S) in Madinah and the graves of the Imams (‘a) in al-Baqi’, who ask one another about her grave but find no sign of it or information about it. Her grave was and remains unknown to the Muslims, because of the uncertainty and differences among the historians and narrators.

Some traditions state that she was buried in al-Baqi’ and other narrations say that she was buried in her chamber, and when the expansion of the Prophet’s Masjid was carried out, her grave became part of the mosque. If the latter is true, then the demarcations that were drawn by the Imam in al-Baqi’ were meant to mislead and turn people away from her true gravesite. If the Imam had Indeed, buried her in al-Baqi’ then the [exact location of the] grave was and still remains unknown. In any case, they dug a grave for al-Sayyida Fatimah. They dug a grave for that radiant flower, that glowing pearl, and four men advanced – Ali, al-’Abbas, al-Fadhl Ibn ‘Abbas and a fourth person - carrying that frail body.

Ali (‘a) descended into the grave because he was her guardian and the one responsible for her affairs, and he received the daughter of the Prophet of Allah (S), placing her in her final resting place. He put her cheek, which would often be rubbed on the ground in prostration to Allah, on the earth10. This was the very cheek that the Prophet of Allah (S) used to kiss every night before going to sleep. As he placed her cheek on the earth, he said, “O earth, I am leaving this trust of mine with you – the daughter of the Prophet.”

Imam al-Sadiq (‘a) said: “When Amir al-Mu’minin (‘a) placed Fatimah Bint Rasul Allah in her grave, he recited: ‘In the name of Allah, the Beneficent, the Merciful. In the name of Allah, and by [the will of] Allah, and upon the path of the Prophet of Allah, Muhammad Ibn Abdillah (S); I have given you, O most truthful one, to one who is more worthy of you than myself, and I accept for you that which Allah has willed for you.’ Then he recited the verse:

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

“From it did We create you, into it shall We return you, and from it shall We bring you forth a second time” (20:55).

The intellect cannot fathom, and the pen cannot describe the state of Ali (‘a) in those moments, and how heavy his heart was with grief.

Then he came out of the grave, after having layered the bricks [to cover it], and those who were present came forward to throw earth onto [the grave of] that pearl of the Prophet. They buried her, thereby burying the person who most resembled the Prophet of Allah (S) in manner, character and speech. They buried the first martyr from the family of Muhammad. The buried the one in whom all the virtues and merits had converged. They concealed within the earth the houri in human form.

Ali (‘a) levelled her grave. At that moment, it was as if his wound was fresh So, he could not feel the pain. When a person is wounded or his bones are broken, he does not feel the pain immediately. It is only after some time has passed that the severity of the pain is felt, leaving him withering and crying. The body of Fatimah was in front of Ali (‘a) as he washed her, shrouded her, prayed over her and buried her. Now al-Zahra was hidden from view and could no longer be seen. This was when Imam Ali felt the intense pain, in its most severe form. Those moments on that difficult night were filled with grief and heartache, and a gaping hole was left in the Imam’s heart by that tragedy.

Fatimah al-Zahra died a martyr to injustice, a victim of oppression and transgression. With her loss, the Imam lost his life partner and the most beloved of all people to him and to the Prophet of Allah. He lost his wife in the prime of her youth, while she was very young. He lost the woman who was his soul mate in faith, in this world and in the Hereafter. He lost his spouse who had shared in the hardships and bitter moments of his life with complete patience. He lost a houri who was far superior to any of the women of this world. Imam Ali would not find anyone like her on the face of this earth in innocence, piety, knowledge, excellence, nobility, honour, virtue and character. It was not possible therefore, for him to seek solace in another woman. In addition, this tragedy was compounded by the last wishes of his wife that she should be buried at night and in secret, and that her grave be kept hidden such that there should be no sign of it.

Complaint To The Prophet Of Allah

It was for these reasons that the Imam was overwhelmed by grief when he shook off the earth of her grave from his hands, and tears started rolling down his cheeks. He turned towards the grave of the Prophet of Allah (S) and said:

السلام عليك يا رسول الله عنّي. السلام عليك عن ابنتك وزائرتك والبائتة في الثرى ببقعتك والمختار الله لها سرعة اللحاق بك. قلّ يا رسول الله عن صفيّتك صبري. وعفى عن سيّدة نساء العالمين تجلّدي. إلاَّ أنّ في التأسّي لي بسُنَّتك في فرقتك موضع تعزّ. فلقد وسّدتك في ملحودة قبرك، بعد أن فاضت نفسك بين نحري وصدري، وغمّضتك بيدي. وتولَّيت أمرك بنفسي. بلى وفي كتاب الله لي أنعم القبول. إنّا لله وإنّا إليه راجعون. قد استُرجعتِ الوديعة، وأخُذت الرهينة، واختلست الزهراء. فما أقبح الخضراء والغبراء.

Salutations to you, O Prophet of Allah, from myself. Salutations to you from your daughter who is now with you. She rests in the ground next to you and Allah has willed that she should quickly join you. My patience at the loss of your beloved [daughter] has worn thin, O Prophet of Allah, and I am finding the death of the Mistress of all Women of the World too difficult to bear. I only find solace in following your sunnah in your time of loss and in the sorrow that overwhelmed me when I was separated from you. Indeed, I had placed you in your grave after you passed away while resting on my chest. I closed your eyes with my own two hands and took charge of all your affairs myself. Verily, in the book of Allah I find the means of acceptance [of these hardships]. For Indeed, we belong to Allah and to Him shall we return. Indeed, the trust has been returned and the borrowed has been taken back. Al-Zahra has been taken from me; and how unpleasant is the earth, with its vegetation and barren plains [after losing her]!

يا رسول الله! أمّا حزني فَسَرمد، وأمّا ليلي فمسهَّد. وهمٌّ لا يبرح من قلبي. أو يختار الله لي دارك التي أنت فيها مقيم.كمدٌ مقيّح، وهمٌّ مهيّج. سرعان ما فَرَّق الله بيننا. وإلى الله أشكو. وستنبئك ابنتك بتضافر أُمّتك عليَّ. وعلى هضمها حقّها. فأحفها السؤال. واستخبرها الحال. فكم من غليل معتلج بصدرها لم تجد إلى بثّه سبيلاً. وستقول ويحكم الله وهو خير الحاكمين.

O Prophet of Allah, my grief is unending and my nights are sleepless, and sorrow never leaves my heart. Until Allah decides that I should join you in the abode wherein you reside, my heart will continue to grieve and my sorrow will not end. How quickly has Allah separated us, and I complain only to Allah. Your daughter will inform you about how your community rallied against me and colluded in usurping her rights – So, ask her and find out from her about what happened. How great were the waves of anguish in her heart, yet she did not find any means of letting it out; and you will say: Allah will judge, and He is the Best of Judges.

والسلام عليكما يا رسول الله. سلام مودّع. لا سئم ولا قالٍ. فإن أنصرف فلا عن ملالة. وإن أُقم فلا عن سوء ظن لما وعد الله الصابرين. واهاً واها! والصبر أيمن وأجمل. ولولا غلبة المستولين علينا لجعلتُ المقام عند قبرك لزاماً، والتلبث عنده عكوفاً، ولأعولت إعوال الثكلى على جليل الرزيّة. فبعين الله تدفن ابنتك سرّاً؟! ويهتضم حقّها قهراً؟! ويُمنع إرثها جهراً؟! ولم يَطُل منك العهد. ولم يخلِق منك الذكر. فإلى الله - يا رسول الله - المشتكى. وفيك - يا رسول الله - أجمل العزاء. فصلوات الله عليها وعليك ورحمة الله وبركاته.

Peace be upon you, O Prophet of Allah, with farewell salutations from one who is neither weary nor enervated. If I leave, it is not out of weariness and if I stay, it is not because I have doubts about what Allah has promised those who remain patient. Ah! Ah! Yet patience is more beautiful and blessed. Had it not been for the oppression of the usurpers, I would have made it incumbent on myself to visit your grave and to withdraw towards it for lengthy periods. I would have wailed the way a mother wails at the tragic loss of her child. But your daughter was buried in secret, and her right was usurped by force, and she was openly deprived of her inheritance! All this happened only a short while after you had gone and the memory of your loss was still fresh in the minds. Thus do we complain to Allah, O noble Prophet, and in you do we find the best consolation. May Allah bless you and her, and shower His mercy upon you both.11

It is narrated that when Fatimah (‘a) passed away, and after Ali (‘a) had performed all the rites and buried her, he returned home but felt very lonely there so, he wept bitterly and recited:

أرى عِلل الدنيا عليَّ كثيرةً

وصاحبها حتى الممات عليلُ

I find the burdens of this world to be numerous,

and its inhabitant remains burdened until death

لكلّ اجتماعٍ من خليلين فرقةٌ

وكلّ الذي دون الفراق قليلُ

For every bond of friendship there is a separation,

and all that comes before separation is little

وإنّ افتقادي فاطماً بعد أحمدٍ

دليلٌ على أن لا يدوم خليلُ

My losing Fatimah after having lost Ahmad

is evidence that no bond of intimacy ever lasts12

It has been narrated that Imam Ja’far Ibn Muhammad [al-Sadiq] (‘a) said: “When Fatimah passed away, Ali used to visit her grave every day. One day, he came there and threw himself on the grave saying:

مالي مررتُ على القبور مسلّماً

قبر الحبيب فلم يردَّ جوابي

Why is it that I pass by the graves with greetings,

yet no reply comes from the grave of my beloved?13

Failed Attempts

As the day dawned after that night, people gathered in order to participate in al-Sayyida Fatimah’s funeral. This is when they were informed that the beloved daughter of the Prophet of Allah (S) had been buried at night in secret. Ali (‘a) had demarcated the location of seven or more graves in al-Baqi’, which was and still is a cemetery for the people of Madinah. Thus, the people went to al-Baqi’ searching for the grave of al-Sayyida Fatimah, but they were confused and could not identify her actual grave. They cried out and started blaming one another saying, “Your Prophet left behind only one daughter, yet she died and was buried without your having participated in her funeral prayers and burial, and you do not even know where her grave is!”

Al-Miqdad met Abu Bakr and said to him, “We buried Fatimah last night.” ‘Umar said to Abu Bakr, “Did I not tell you that they want to bury her in secret?” al-Miqdad said, “She is the one who had wanted this, So, that the two of you would not pray over her.”14 ‘Umar began hitting al-Miqdad on his head and face, and people gathered to rescue him from ‘Umar. Al-Miqdad stood in front of them and said, “The daughter of the Prophet of Allah died while blood was oozing from her ribs and back because of the beating and whipping that you unleashed on her; and we saw what you did to Ali – So, it is of little surprise that you would beat me as well.”15

Al-’Abbas said, “She had stated in her will that the two of you should not pray over her.” ‘Umar said, “You, the Bani Hashim, will never get over your old jealousy against us!” ‘Aqil retorted, “It is you, by Allah, who have the greatest jealousy and the longest enmity against the Prophet of Allah and his family. Yesterday you struck her, and she left this world with an injured, bleeding back, while she was unhappy with both of you.”16

Then, those in authority said: “Bring some of the Muslim women who can excavate these graves until we find her, so, that we may pray over her and visit her gravesite.” They wanted to carry out this plan in order to countervail the plan of al-Sayyida Fatimah in her will and to render as void all the effort that Imam Ali (‘a) had made in hiding her grave, thereby preventing some people from receiving the reward of praying over her body. If this was not the case, then what is the meaning of excavating a grave in order to pray over the dead body? Did they think that Ali had buried Fatimah without praying over her? Would any sane person think this? Which form of Islam and which religion or law permits excavation of the grave of a dead person whose funeral prayers have been performed by his guardian, in the best manner and most perfect way, in accordance with his final wishes?

I believe that they were emboldened to take this audacious and impetuous step, which is contrary to all ethics and goes against the spirit of Islam, by their assumption that Amir al-Mu’minin (‘a) was weak. It was as if they had forgotten or feigned forgetfulness about the valour and heroism of Imam Ali in battle, and his great courage, that the inhabitants of the heavens and earth had attested to. If Amir al-Mu’minin had not unsheathed his sword in those trying times, and in the face of the injustice that took place after the Prophet’s death, for the sake of cohesion and unity among the Muslims and to avoid divisions in religion, this did not mean that he would remain quiet and let them do whatever they wanted, standing by silently in the face of all forms of tyranny and cruelty. In other words, if Ali (‘a) was instructed to remain patient in certain situations, this did not mean that he would accept any and all humiliation and bear it patiently.

When the news about their intention to excavate the graves reached the Imam, he put on his yellow cloak, which he normally wore in battle, because long garments are not suitable in battle and one needs to wear clothes that allow for swift movement in order to fight, and this cloak was one that Ali (‘a) wore only when he was at war. He wore this cloak and took his sword Dhu al-Faqar before proceeding towards al-Baqi’, while his eyes were red and his veins were visible with rage. The news of Ali’s arrival reached al-Baqi’ before him, and a caller called out: “Ali Ibn Abi Talib is coming and he has sworn by Allah: if a single stone from any of these graves are turned, he will place the edge of his sword on their necks!”

People took this threat seriously and believed that it would be carried out, as they knew Ali was true to his words and capable of doing what he said he would do. However, ‘Umar scorned at the threat and said, “What are you saying, O Aba al-Hasan? By Allah, we will excavate her grave and pray over her!” Upon hearing this, the Imam took hold of the man’s collar and shoved him to the ground saying, “O son of an unchaste woman! As for my own rights, I had foregone them in order to ensure that the people do not leave their faith, but when it comes to the grave of Fatimah, by the One in whose hand is my soul, if you or any of your lackeys touches its dust, I will quench the earth with your blood!” Abu Bakr said, “O Aba al-Hasan, for the sake of the Prophet and for the sake of the one who is above the Throne, leave him alone for Indeed, we will not do anything you disapprove of.” The Imam left him and the people dispersed, and this was never spoken of again17. Al-Sayyida Fatimah’s wishes were thus carried out and continue to remain so, day after day.

Imam Ali’s Elegy For Al-Sayyida Al-Zahra

It is common practice for the dead to be eulogized, and al-Sayyida al-Zahra (‘a) deserved to be eulogized in death just as she deserved to be praised during her lifetime and after her demise. An elegy is an expression of feelings, a manifestation of pain and regret for losing a loved one, and an articulation of how much one has been affected by their loss.

Based on this definition, it was befitting for Imam Ali (‘a) to elegize al-Sayyida Fatimah al-Zahra (‘a) and express his personal grief from the painful tragedy, for the Imam experienced greater pain from her loss than anyone else. This is because he knew her true status, and thus the impact of her loss was greater and more profound on him. It is not surprising, then, that he should be filled with grief and address the Mistress of all Women, his dear wife Fatimah, after her demise and recite:

نفسي على زفراتها محبوسة

يا ليتها خرجت مع الزفراتِ

My soul is confined with every sigh,

how I wish it departed as the sighs depart

لا خير بعدكِ في الحياة وإنّما

أبكي مخافة أن تطول حياتي

No good is there in life after you So, I

only cry for fear of my life prolonging [after you]

And:

أرى علل الدنيا عليَّ كثيرة

وصاحبها حتى الممات عليلُ

I find the burdens of this world to be numerous,

and its inhabitant remains burdened until death

ذكرت أبا ودِّي فبتُّ كأنّني

بردِّ الهموم الماضيات وكيلُ

I remembered my beloved and became as one

whose grief had overwhelmed all past grief

لكل اجتماعٍ من خليلين فرقة

وكلُّ الذي دون الفراق قليلُ

For every bond of friendship there is a separation,

and all that comes before separation is little

وإنّ افتقادي فاطماً بعد أحمدٍ

دليلٌ على أن لا يدوم خليلُ

My losing Fatimah after having lost Ahmad is evidence

that no bond of intimacy ever lasts

And:

فراقكِ أعظم الأشياء عندي

وفقدك فاطم أدهى الثكولِ

Your separation is my greatest tragedy,

and your loss, Fatim, is the worst calamity

سأبكي حسرة وأنوح شجواً

على خِلِّ مضى أسنى سبيلِ

I will weep in sorrow and lament with grief,

for my companion who traversed the loftiest of paths

ألا يا عين جودي وأسعديني

فحزني دائم أبكي خليلي

Be generous to me O eye, and help me cry

incessantly for my beloved companion

And:

حبيب ليس يعدله حبيبُ

وما لسواه في قلبي نصيبُ

A beloved who cannot be matched by any other beloved,

and there is no place of another in my heart

حبيب غاب عن عيني وجسمي

وعن قلبي حبيبي لا يغيبُ

A beloved disappeared from my sight and touch,

but from my heart my beloved shall never disappear

And addressing her, he said:

مالي وقفت على القبور مسلِّماً

... قبر الحبيب فلم يردّ جوابي

Why is it that I stand next to the graves offering greetings

to my beloved, yet she doesn’t reply

أحبيب ما لك لا تردّ جوابنا

أنسيت بعدي خلَّة الأحبابِ

My beloved, why do you not answer me?

Or has the intimacy of the beloved been forgotten after me?

The eminent scholar, Shaykh Ja’far al-Naqdi, states in his book al-Anwar al-‘Alawiyyah, that when Fatimah (‘a) passed away, Amir al-Mu’minin (‘a) secluded himself from the people and would not come out except for prayer and to visit the grave of the Holy Prophet (S). ‘Ammar said: “I passed by the house of my master Amir al-Mu’minin, and sought permission to enter. He allowed me to go in and when I entered, I saw him sitting the way someone who was grieving would sit, with al-Hasan on his right and al-Husayn on his left. He was looking al-Husayn and crying. I could not restrain myself and tears started flowing from my eyes. I wept bitterly and when my sorrow had subsided, I said: ‘Master, do you allow me to speak?’ ‘Speak, O Aba al-Yaqzan,’ he said. I said, ‘Master, you instruct people to remain patient in the face of hardships, yet I find your sorrow to be prolonged…?’

He turned towards me and said, ‘O ‘Ammar, the grief, like the one whom we have lost, is great. I have lost the Prophet of Allah [again] by losing Fatimah. She was a solace and consoler for me. When she spoke, my ears were filled by the sound of the Prophet’s voice. When she walked, she reminded me of his gait. I did not truly feel the loss of the Prophet of Allah until she passed away. Thus, her loss was, for me, the greatest of losses. When I had placed her upon the slab in order to wash her body, I found that one of her ribs was broken and there was a black mark on her side from the lashing of a whip. She had hidden this from me out of fear that it would compound my grief. My eyes do not fall upon al-Hasan and al-Husayn but that my tears begin to flow, and I do not see Zaynab crying but that my heart becomes overwhelmed with grief for her…’”18

The Date Of Her Death

It is not surprising that the historians differ on the date of her death and on how long she had lived, just as they differ on the date of her birth and whether it was before the start of the Prophetic mission or after it. Similarly, there is a difference of opinion about how long she lived after the death of her father, the Prophet of Allah (S). Al-Ya’qubi narrates that she lived for thirty or thirty-five days after the demise of her father, and this is the shortest time that has been recorded. Another opinion states that it was forty days. A third opinion states that she lived for seventy-five days after the Prophet, and this is the most commonly held opinion. The fourth view is that she lived for ninety-five days, and this is the stronger opinion. There are some other opinions that cannot be taken seriously, such as the view that she lived for six to eight months after the death of the Prophet (S), and this is the longest time mentioned.

There are some traditions [about this] from the infallible Imams (‘a) which have been considered reliable and tenable. For example, in Dala’il al-Imamah, al-Tabari narrates that Imam al-Sadiq (‘a) said: “Her soul was taken in Jumada al-Akhirah on the third, which was a Tuesday, eleven years after the Hijrah.” In Bihar al-Anwar, we find a narration from Jabir Ibn Abdillah wherein he states that when the Prophet passed away, she was eighteen years and seven months of age.

In addition, we have another tradition from Imam Muhammad Ibn Ali al-Baqir (‘a) that states: “When she died, she was eighteen years and seventy- five days old.” This has been narrated by al-Kulayni in al-Kafi. In any case, tens of thousands of gatherings are held in Shi’ah towns to commemorate the death of al-Sayyida Fatimah al-Zahra (‘a), in masjids, houses and halls. Food is distributed generously on the day of her death, and these days are referred to as ‘Ayyam al-Fatimiyyah’. Speakers ascend the pulpits and talk about the life of al-Sayyida Fatimah al-Zahra (‘a), her merits, virtues and lofty status; and they end their talks by mentioning the tribulations and hardships that befell her.

Her Charities And Endowments

She (‘a) possessed seven gardens which she endowed to the Bani Hashim and the Bani Muttalib; and she gave the custodianship and responsibility of looking after them to Ali (‘a), who remained in charge of them throughout his life. After he left this world, it was al-Hasan who was in charge and after him, al-Husayn (‘a) and then the responsibility transferred to his eldest [living] son. Imam al-Baqir (‘a) had the letter of endowment in his possession, as reported by al-Kulayni in Kitab al-Kafi. The letter read:

In the name of Allah, the Beneficent, the Merciful. This is what Fatimah Bint Muhammad, the Prophet of Allah (S), instructs regarding her seven properties: [The lands of] al-’Awaf, al-Dalal, al-Burqah, al-Maythab, al-Husna, al-Safiyah and Mal Umm Ibrahim are to be given to Ali Ibn Abi Talib, and when he passes away, they will go to al-Hasan and then to al-Husayn and then to the eldest child from my progeny. Allah is the witness to this as is al-Miqdad Ibn al-Aswad and al-Zubayr Ibn al-’Awam, and it has been written in Ali Ibn Abi Talib’s hand.

One may ask: how did these seven gardens come to be owned by al-Sayyida Fatimah al-Zahra (‘a)? Al-Samhudi says that one of the Jewish Rabbis of Bani Nadhir (by the name of Mukhayriq), who accepted Islam and was martyred in the Battle of Uhud, had bequeathed his seven gardens to the Prophet (S) who then endowed them, in the seventh year of the Hijrah, to Fatimah (‘a); and he would take from it when he had guests or for other purposes19.

Additionally, she bequeathed twelve awqiyas20 for each of the Prophet’s wives and for each woman of the of Banu Hashim, and left something for Umamah Bint Abi al-’As as well.21

• 1. Bihar al-Anwar, vol. 43, p. 192.
• 2. Kamil al-Baha’i, vol. 1, p. 311.
• 3. He said that the funeral would take place later that night, but the people misunderstood him and thought that it had been postponed to the next day.
• 4. Kamil al-Baha’i, vol. 1, p. 311.
• 5. Bihar al-Anwar, vol. 43, p. 145.
• 6. Mustadrak al-Wasa’il, vol. 2, p. 199.
• 7. Mustadrak al-Wasa’il, vol. 2, p. 199.
• 8. Bihar al-Anwar, vol. 43, p. 179.
• 9. al-Khisal, vol. 2, p. 588.
• 10. The act of placing one’s cheek on earth in prostration is known as ta’fir. (Tr.).
• 11. al-Kafi, vol. 1, p. 459; Muhammad Ibn Muhammad al-Mufid (d. 413 A.H.), al-Amali, p. 281-283.
• 12. al-Fusul al-Muhimmah, vol. 1, p. 673.
• 13. al-Fusul al-Muhimmah, vol. 1, p. 673.
• 14. Bihar al-Anwar, vol. 43, p. 199.
• 15. Kamil al-Baha’i, vol. 1, p. 312.
• 16. Kamil al-Baha’i, vol. 1, p. 313.
• 17. Bihar al-Anwar, vol. 43, p. 171.
• 18. Ja’far al-Naqdi (d. 1371 A.H.), al-Anwar al-’Alawiyyah, p. 306.
• 19. Wafa’ al-Wafa’ bi Akhbar Dar al-Mustafa, vol. 1, p. 219.
• 20. Which is the equivalent of four hundred and eighty dirhams (Tr.).
• 21. Dala’il al-Imamah, p. 130.