This is the verse in which Allah says:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

“Say, ‘I do not ask you for any recompense except that you love [my] near ones’; and whoever performs a good deed we shall enhance its goodness; Indeed, Allah is forgiving and appreciative”(42:23).

As is evident, in this verse Allah, the Almighty, addresses His Noble Prophet: ‘O Muhammad, tell them that you do not ask for anything as reward for conveying the divine message to them except that they should show love to your near relatives.’ There is a general consensus among all the scholars and followers of the Ahl al-Bayt (‘a) that the word ‘qurba’ refers to those who are close relatives of the Prophet. There are also verified and authentic traditions in the books of both the Shi’ah and the ‘Ammah, which specify who these near relatives were and mention them by name. Among the narrations that have been relayed by the Sunni scholars in their sahih books and exegeses is the following tradition:

When this verse was revealed, the people asked: “O Prophet of Allah, who are these near relatives of yours whom we have been commanded to love?” He (S) said: “Ali and Fatimah and her two sons…”1

This tradition has been mentioned by a group of Sunni scholars, including:

• Ibn Hajar in al-Sawa’iq2

• Al-Tha’labi in his Tafsir

• Al-Suyyuti in al-Durr al-Manthur

• Abu Na’im in Hilyat al-Awliya’3

• Al-Juwayni al-Shafi’i in Fara’id al-Simtayn4

There is another tradition that al-Tabari and Ibn Hajar have also narrated wherein the Prophet (S) said: “Indeed, Allah had placed my recompense from you in the love of my Ahl al-Bayt, and I will surely ask you about them tomorrow [on the Day of Judgment].”5

These are some of the narrators who mentioned and transmitted this tradition in general. Now we shall mention the specific traditions where the Imams of the Ahl al-Bayt said that they are the ones whom this verse is referring to:

1. In Ibn Hajar’s al-Sawa’iq: It is reported that Ali (‘a) said: “[It was revealed] about us, the family of the Prophet, that no one preserves our love but the true believer.” Then he recited the verse: Say, ‘I do not ask you for any recompense except that you love of [my] near ones,’ and whoever performs a good deed we shall enhance its goodness; Indeed, Allah is forgiving and appreciative.6

2. Also in al-Sawa’iq: It is narrated that Imam al-Hasan al-Mujtaba (‘a) gave a sermon in which he said: “I am from the Ahl al-Bayt whose love and obedience had been made incumbent upon you by Allah, the Almighty, when He revealed to Muhammad (S): Say, ‘I do not ask you for any recompense except that you love of [my] near ones,’ and whoever performs a good deed we shall enhance its goodness; Indeed, Allah is forgiving and appreciative; and the attainment of [all] goodness is through love for us, the Ahl al-Bayt…”

3. Also in al-Sawa’iq: When a person from Syria approached Imam Zayn al-Abidin Ali Ibn al-Husayn (‘a), while he was a prisoner, forced to stand outside the gates of the Umayyad courtyard in Damascus, and said to him: “Praise be to Allah who has vanquished you…” He (‘a) replied: “Have you read the verse: Say, I do not ask you for any recompense except that you love of [my] near ones?”7

The poet, Kumayt al-Asadi, alludes to this when he says:

وجدنا لكم في آل حاميم آيةً

تأوّلها منَّا تقيٌّ ومعربُ

We found a verse about you [O family of the Prophet] in [the chapter] Ha Mim,

that both the God-wary and the ignorant among us have misinterpreted.8

4. It has been reported from Jabir Ibn Abdillah that a Bedouin came to the Prophet (S) and said: “O Muhammad, summarize [the religion of] Islam for me.” He (S) replied: “That you bear witness there is no god but Allah, alone, without any partners, and that Muhammad is his servant and Messenger.” He asked: “Do you seek any recompense [for this] from me?” The Prophet replied: “No, except that you love my close relatives.” He asked: “Your near relatives or my own near relatives?” He (S) replied: “My near relatives.” The Bedouin said: “Put your hand forward So, that I may pledge my allegiance to you. As for those who do not love you and your near relatives, may the curse of Allah be upon them!” The Prophet (S) said: “Amen.”9

Ibn Hajar also mentioned the following two verses of poetry from Ibn al-’Arabi:

رأيت ولائي آل طه فريضةً

على رغم أهل البعد يورثني القربا

I consider the love of the family of Taha to be obligatory,

Despite those who kept a distance [from them], I have espoused their nearness

فما طلب المبعوث أجراً على الهدى

بتبليغه إلاَّ المودّة في القربى

For the Messenger did not seek any reward for his guidance and Prophethood,

but the love of his near relatives10

And Imam al-Shafi’i recited the following two verses:

يا أهل بيت رسول الله حبّكم

فرضٌ من الله في القرآن أنزله

O Household of the Prophet of Allah, your love

has been made obligatory by Allah in the Qur’an that He revealed

كفاكمُ من عظيم القدر أنكُمُ

مَن لم يصلّ عليكم لا صلاة له

It is a sufficient testimony of your greatness that

whoever does not send salutations upon you, his prayers are not accepted!11

Shaykh al-Amini (may Allah have mercy on him), has mentioned in the third volume of [his work] al-Ghadir, forty-five names of narrators, traditionists and commentators from the ‘Ammah who have narrated that this verse was revealed about Ali, Fatimah, al-Hasan and al-Husayn (peace be upon them all). They are: Ahmad Ibn Hanbal, Ibn al-Mundhir, Ibn Abi Hatim, al-Tabari, Ibn Mardawayh, al-Tha’labi, Abu Abdillah al-Mulla, Abu al-Shaykh al-Nasa’i, al-Wahidi, Abu Na’im, al-Baghawi, al-Bazzaz, Ibn al-Mughazili, al-Haskani, Muhib al-Din, al-Zamakhshari, Ibn ‘Asakir, Abu al-Faraj, al-Juwayni, al-Nisaburi, Ibn Talhah, al-Razi, Abu al-Sa’ud, Abu Hayyan, Ibn Abi al-Hadid, al-Baydhawi, al-Nasafi, al-Haythami, Ibn Sabbagh, al-Kanji, al-Munawi, al-Qastalani, al-Zarandi, al-Khazin, al-Zarqani, Ibn Hajar, al-Samhudi, al-Suyyuti, al-Safuri, al-Sabban, al-Shablanji, al-Hadhrami and al-Nabhani.12

Fatimah Al-Zahra (‘A) In The Verse Of Mubahalah

Allah, the Most High, says:

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“Should anyone argue with you concerning it, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah’s curse upon the liars’” (3:61).

This incident is considered one of the well-known events by Muslims, from the time it happened until today, and I see no need to mention any sources or references for it. Suffice it to say that all the exegetes and traditionists, with rare exceptions, agree that this verse was revealed upon the Messenger of Allah (S) when he was having a dialogue with the Christians of Najran about ‘Isa son of Maryam (‘a). Here is the summary of what transpired as narrated by Amir al-Mu’minin Ali Ibn Abi Talib (‘a):

A delegation from Najran13 came to the Prophet (S), led by three of their high priests: al-’Aqib, Muhsin and al-Asqaf. They were accompanied by two well-known Jews. They came to test the Messenger of Allah (S). Al-Asqaf said to him: “O Aba al-Qasim, who was the father of Musa?” The Prophet (S) replied: “‘Imran.” Al-Asqaf asked: “And who was the father of Yusuf?” He (S) replied: “Ya’qub.” Al-Asqaf continued: “May my parents be your ransom, and who is your father?” The Prophet replied: “‘Abdullah Ibn ‘Abd al-Muttalib.” Al-Asqaf then asked: “And ‘Isa, who is his father?” At this point, the Prophet (S) remained silent, So, Jibra’il descended [telling him what to say] and he (S) replied: “He (‘Isa) is the Spirit of Allah and His Word.” Al-Asqaf asked: “You mean he was a spirit without a body?” The Prophet (S) remained silent until Allah revealed to him:

إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ

“Verily the case of ‘Isa with Allah is like the case of Adam: He created him from dust, then said to him, “Be,” and he was” (3:59).

Al-Asqaf leapt up in dismay when he heard the Prophet say that ‘Isa was made from dust, and retorted: “O Muhammad, we do not find this [statement] anywhere in the Torah or the Gospels or Psalms. We do not find this [claim] anywhere but with you!” At this point, Allah revealed to the Prophet (S): Then say [to them], “Come! Let us call…” They said: “You have been fair to us O Aba al-Qasim. So, when should we meet with you [for the Mubahalah]?” He (S) replied: “Tomorrow, if Allah wills.”

The next day, after completing the dawn prayer, the Prophet (S) took the hand of Ali and made him stand in front of him, he made Fatimah (‘a) stand behind him, and al-Hasan and al-Husayn stand on his right and left, respectively. Then he said to them: “When I recite the supplication, say Amen.” He then proceeded with them towards the place where they would meet the Christians. When they saw him bringing his closest family, they regretted their acceptance of the Mubahalah and deliberated with one another saying: “By God, he is Indeed, a Prophet. If we participate in the Mubahalah against him, God will answer his prayer against us and will destroy us all, and nothing can save us from this unless we retreat.”14

Al-Razi reports in his exegesis that the Christian leader of Najran said: “Fellow Christians! Indeed, I see such [bright] faces that if they were to ask God to cause the mountain to crumble, He would make it crumble! So, do not participate in the Mubahalah as you will be destroyed, and then there will remain no Christian on the face of this earth until the Day of Resurrection.” So, they came forward, sat in front of the Prophet, and said: “O Aba al-Qasim, pardon us.” He (S) replied: “All right. I have pardoned you. However, By the One who has sent me with the truth, know that if I would have invoked a curse upon you, Allah would not have let any Christian remain on the face of this earth.”

We have mentioned this event here briefly and have written more about this verse in the book: Ali - from the Cradle to the Grave. Our discussion here will focus on the part of the verse that states: ‘and our women and your women,’ as there is a consensus among the Muslims that the Prophet (S) did not take any men with him except Ali, any children except al-Hasan and al-Husayn nor any women except his daughter Fatimah al-Zahra. He never took any of his wives with him and instructed them to remain at home. He did not take any of his aunts, like Safiyyah Bint ‘Abd al-Muttalib, who was his father’s sister, or his cousins like Umm Hani Bint Abi Talib; nor did he invite any other women from the Banu Hashim, or the Muhajirun or Ansar.

Indeed, if there was any other woman like Fatimah al-Zahra among the Muslims, in greatness, purity, chastity and piety, the Prophet (S) would have invited her to join him in the Mubahalah, as Allah had commanded him to invite his womenfolk (as seen in the aforementioned verse), but he did not find any woman suitable to be brought for the Mubahalah except his daughter al-Siddiqah al-Tahirah, and that is why he chose her [alone].

Al-Qanduzi al-Hanafi has narrated from the Messenger of Allah (S) that: “If Allah knew of any servants on earth who were more honourable than Ali, Fatimah, al-Hasan and al-Husayn, He would have commanded that I bring them with me to the Mubahalah, but He commanded me to bring [only] them, as they are the best of creation.”15

Fatimah Al-Zahra (‘A) In The Chapter Of Hal Ata

Allah, the Most High, says:

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

“Indeed, the pious will drink from a cup seasoned with Kafur” (76:5).

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

“A spring where the servants of Allah drink, making it gush forth as they please…” (76:6).

وَكَانَ سَعْيُكُمْ مَشْكُورًا

“And your endeavour has been well appreciated” (76:22).

These verses were revealed when al-Sayyida Fatimah al-Zahra, her husband Amir al-Mu’minin and their two children al-Hasan and al-Husayn (‘a) gave charity [in the way of Allah]. Al-Wahidi mentions in his book al-Basit, al-Tha’labi in his Tafsir al-Kabir, Abu al-Mu’ayyad Muwaffaq in Kitab al-Fadha’il, and others [also mention] that these verses were revealed about Ali, Fatimah, al-Hasan, and al-Husayn (‘a). For our purposes here, it will suffice to recount what al-Zamakhshari says in his exegesis (al-Kashshaf):

Ibn ‘Abbas (may Allah be pleased with him) said: “al-Hasan and al-Husayn fell ill, So, the Messenger of Allah (S) visited them with a group of companions. They said: ‘O Aba al-Hasan, why don’t you keep a vow (nadhr) for the well-being of your sons?’ So, Ali, Fatimah and Fidhdhah (their maidservant) vowed that if the children became well, they would fast for three days.

When the condition of al-Hasan and al-Husayn improved, they [all fasted but] did not have anything (to eat), So, Ali took a loan from the Jew, Sham’un al-Khaybari, of [about] nine kilograms of barley. Fatimah (‘a) ground a third of the barley into flour and used it to make five flatbreads, one for each of them. She then placed the bread in front of them in order that they may open their fast with it. Just then, a beggar came to the door and said: “al-Salamu ‘alaykum O family of Muhammad! A poor Muslim beggar is at your door! Feed me, and Allah will nourish you with the food of Paradise.”

They all gave away their bread and were left with nothing but water. The next day, they fasted again and when it was time to open their fast, and the food was [again] placed in front of them, an orphan came to the door, and they gave away their food to him. On the third day, a prisoner came to their door, and they did the same thing.

On the fourth day, Ali (may Allah be pleased with him) took al-Hasan and al-Husayn by the hand and went to the Prophet (S), and when he saw them trembling like nestlings due to intense hunger, he said: ‘How it hurts me to see you in this condition!’ He (S) stood up and went with them to Fatimah, who was in her prayer niche in such a state that her stomach had shrunk to her spine and her eyes had sunk [into their sockets]. This troubled him greatly. At that moment, Jibra’il (‘a) descended and said, “Take this O Muhammad, may Allah bless your Ahl al-Bayt.” Then he recited the Surah (of Hal Ata) to him.

Let us look briefly at the exegesis of these verses:

‘Indeed, the pious’ - the pious ones being referred to here are Ali, Fatimah, al-Hasan and al-Husayn (‘a).

‘Will drink from a cup’ – this refers to a vessel that contains a drink; or the word ‘cup’ here refers to the drink itself rather than the vessel that holds it.

‘Seasoned with Kafur’ means that it will have the special taste of the spring in Paradise called Kafur, which is named thus because its water will be as white and cool as camphor but without any of its other characteristics.

‘Making it gush forth as they please’ - meaning that they are easily able to make it flow wherever they wish.

‘They fulfil their vows’ and that is why they deserve this great reward, for vows are what human beings impose upon themselves, So, if they fulfil their own vows, then they are more inclined towards obeying the commandments of Allah.

‘They give food out of love for Him,’ despite their desire for the food because of their intense hunger, ‘to the needy, the orphan and the prisoner’ and show self- sacrifice at a time when they are themselves hungry, yet they prefer to give away the food, out of compassion, to the needy the orphan and the prisoner.

“We feed you only for the sake of Allah; we neither want any reward nor thanks from you” - meaning we neither want any reward in the form of action nor gratitude in the form of words from you.

Mujahid said: “They did not say anything when they gave away their food, and that is why Allah praised them for it.”

“Indeed, we fear from our Lord a day, frowning and fateful” - frowning here depicts terror, just as the lion or the oppressive tyrant frowns.

‘So Allah saved them from the ills of that day,’ and keeps them safe from its terror and harm ‘and granted them freshness’ in their faces ‘and joy’ in their hearts.

‘And He rewarded them for their patience’ in showing selflessness despite great hunger ‘with a garden and [garments of] silk’.

Then Allah describes their state in Paradise:

‘Reclining therein on couches,’ in the utmost ease and comfort ‘they will find in it neither any [scorching] sun,’ whose heat troubles them ‘nor any [biting] cold’ that brings them discomfort. ‘Its shades will be close over them and its fruits will be hanging low’ So, it will be easy for them to take the fruits of Paradise.

‘They will be served around with vessels of silver and goblets of crystal’ that have been created by Allah; ‘crystal of silver [from which] they dispense in a precise measure’ which will be sufficient to fulfil their desires and wishes…

The descriptions of the blessings and bounties of Paradise continue until the end of the chapter, including: its springs called Zanjabil and Salsabil, the servants who serve its inhabitants, the vast kingdom which will be theirs, the attires made of silk brocade, the ornaments that they will beautify themselves with, and the drinks and flesh of birds that they will consume therein.

It is amazing that despite mentioning the numerous bounties of Paradise in this chapter, Allah did not mention the houris [of Paradise] in it. This is because the verses were revealed for Ali, Fatimah and their two sons, and He wished to preserve the great status of Fatimah al-Zahra, So, He did not mention the wide- eyed houri out of reverence for the Mistress of all Women of the Worlds.

Fatimah Al-Zahra (‘A) In The Verse Of Light

Allah, the Most High, says:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ…

“Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp, the lamp is in a glass, the glass as it were a glittering star lit…” (24:35).

Al-Hafiz Ibn Mughazili al-Shafi’i has narrated in his book al-Manaqib, from Ali Ibn Ja’far, who said: “I asked Aba al-Hasan [al-Kazim] (‘a) about the [meaning of] words of Allah: ‘a niche wherein is a lamp…’ He (‘a) said: ‘the niche is Fatimah; the lamp is al-Hasan and al-Husayn is the glass.’ About the phrase ‘as it were a glittering star lit’ he said: ‘Fatimah was like a shining star among the women of the worlds…’ and about ‘whose oil almost lights up’ he said: ‘knowledge was about to flow forth from her.’”16

We have already noted some of the narrations that talk of the brilliant and effulgent nature of al-Zahra (‘a). In another similar narration, we find that the Prophet (S) said: “…and the light of my daughter Fatimah is from the light of Allah…”17

The Status Of Fatimah Al-Zahra With Her Father The Holy Prophet (S)

Indeed, it is very difficult to determine the actual status of al-Sayyida Fatimah al-Zahra in the eyes of her father the Messenger of Allah (S), and the truth is that this is beyond the ability of the tongue and the pen, and beyond the scope of any analysis and expression. It may be possible for us to say in a nutshell that al-Sayyida Fatimah al-Zahra (‘a) had the greatest place in her father’s heart and had the loftiest status in his eyes.

The Prophet (S) used to love her in a unique manner, such that his love was mixed with respect and honour, in a manner never witnessed in the love of any father towards his daughter. This love was not based only on fatherly love, rather, the Prophet used to consider his daughter to be a noble and distinguished individual. This was due to her possessing great virtues and merits. It is also possible that the Prophet (S) had been instructed to show her respect and to honour her, for he never missed any opportunity to demonstrate the greatness of his daughter and emphasize her merits and lofty station in the sight of Allah, the Most High, and in the eyes of His Prophet (S).

It is a known fact that the same endless praise was not heard from the Prophet for any of his other daughters. His praise was not simply a result of personal attachment and affection; on the contrary, it was just not possible for him to remain silent about the virtues of his daughter and her lofty status in the sight of Allah. If she did not have such a great station in the sight of Allah, the Prophet (S) would not have treated her in this manner as she was his child, and Allah has commanded children to respect their parents and not the other way around.

He (S) had a few reasons for doing this, such as: to clearly demonstrate her status in the sight of Allah and His Prophet, as he knew what would befall his beloved daughter after his death – all the injustice, oppression, and tyranny. Thus, the Prophet wanted to do his part to inform the people about her, So, that nobody would have any excuse to feign ignorance [about her status]. Let us now look at some of the narrations that speak of the status of al-Sayyida Fatimah and her place in the heart of the Prophet (S):

1. Imam al-Sadiq (‘a) narrates from his forefathers (‘a), from al-Sayyida Fatimah (‘a), who said: “When the verse:

لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا

“Do not consider the Apostle's summons amongst you to be like your summoning one another” (24:63).

was revealed, I stopped calling the Prophet of Allah ‘O father’ and started calling him with the words ‘O Prophet of Allah’, So, he came to me and said: ‘O Fatimah, this verse was not revealed for you or your family and children. You are from me, and I am from you. This verse was only revealed for the rude, haughty, arrogant people from the Quraysh. You should say “O father,” for Indeed, this enlivens my heart and pleases my Lord,’ then the Prophet kissed my forehead…”18

2. ‘A’ishah Bint Talhah narrates from ‘A’ishah, who said: “I have not seen anyone more similar in speech and elocution to the Holy Prophet (S) than Fatimah. Whenever she came to him, he would welcome her, kiss her hands and make her sit in his place. And whenever he visited her, she would stand to welcome him and kiss his hands…”

3. Bazl al-Harawi asked al-Husayn Ibn Ruh, “How many daughters did the Prophet of Allah (S) have?” He replied, “Four.” He asked, “Who was the best among them?” He said, “Fatimah.” “How could she be the best when she was the youngest of them all and had thus spent the least amount of time with the Prophet (S)?” He asked. “Because of two qualities that Allah had blessed her with,” Ibn Ruh replied. “First, she inherited from the Messenger of Allah (S) and second, the lineage of the Prophet continued through her. And Allah did not bless her with this except because of the sincerity He saw in her.”

4. It has been narrated from Hudhayfah that the Prophet (S) never went to sleep until he had first kissed the face of Fatimah…19

5. Ibn ‘Umar said that the Prophet (S) kissed the forehead of Fatimah and said, “May your father be your ransom; remain just as you are!”20 And in another narration [it is reported that] he said, “May my father and mother be your ransom.”

6. It has also been reported that ‘A’ishah said: “The Prophet (S) kissed Fatimah’s neck,” and another narration states that [when she saw this] she said, “O Prophet of Allah, you have done something that I have never seen you do.” He replied “O ‘A’ishah, whenever I yearn for [the fragrance of] Paradise I kiss Fatimah’s neck.”21

7. In another narration, ‘A’ishah is reported to have said: “Whenever the Prophet (S) returned from a journey, he would kiss the neck of Fatimah saying, ‘From her I smell the fragrance of Paradise.’”22

8. It has been narrated from the Holy Prophet (S) that: “The fragrance of the Prophets is the scent of quince; the fragrance of the wide-eyed houri (of Paradise) is the scent of myrtle; the fragrance of angels is the scent of [the] rose, and the fragrance of my daughter Fatimah al-Zahra is a combination of the scents of the quince, myrtle and rose.”23

9. It has also been narrated from him (S) that: “…If beauty were to be personified, it would be Fatimah; rather, she is even greater [than it]. Indeed, my daughter Fatimah is the best of all people of the world in nobility, honour and virtue.”24

10. Imam al-Husayn Ibn Ali (‘a) narrates that his grandfather, the Prophet of Allah, said: “Fatimah is the joy of my heart, and her two sons are the apples of my eyes. Her husband is the light of my vision and the Imams from his progeny are the trustees appointed by my Lord and His rope that extends between Himself and His creation. Whoever holds on to it is saved and whoever turns away from it is doomed.”25

11. It has further been narrated that the Prophet (S) gave some water to al-Zahra and as she drank it, he said, “May it bring you health and wellbeing, O mother of the immaculate and righteous ones…”26

12. It is narrated that Fatimah al-Zahra (‘a) said: “The Messenger of Allah (S) said to me, ‘Should I not give you glad tidings? When Allah wishes to gift His friend’s wife in Paradise, He will ask you to send some of your ornaments to her.’”27

From the following authentic narrations that have been accepted by both schools, we can gain a better understanding of the factors that led to the greatness and loftiness of the Mistress of all Women of the Worlds:

1. The Messenger of Allah (S) said: “The best women of Paradise are Khadijah Bint Khuwaylid, Fatimah Bint Muhammad, Asiyah Bint Muzahim (the wife of Fir’awn) and Maryam Bint ‘Imran.”28

2. He (S) also said: “The best of all women of the worlds are four: Maryam Bint ‘Imran, Asiyah Bint Muzahim, Khadijah Bint Khuwaylid and Fatimah Bint Muhammad.”29

3. He (S) also said: “Four women are sufficient [as role models] for you among all the women of the worlds: Maryam Bint ‘Imran, Khadijah Bint Khuwaylid, Fatimah Bint Muhammad and Asiyah the wife of Fir’awn.”30

These three traditions clearly show the special position of the four ladies above all the other women of the world. However, they do not specify who the best among them is. Nevertheless, we do have authentic narrations that specify al-Sayyida Fatimah al-Zahra as being the best among them. This is something we cannot doubt, and we consider it unanimously agreed upon, because she was ‘a part of the Prophet (S)’ and nobody else can be compared to her.

We are not alone in our position regarding her. Many of the erstwhile and late scholars and traditionists who were unbiased, as well as some contemporary scholars, hold this view. Some of their statements include:

1. Masruq narrates that ‘A’ishah said: “All of us (the wives of the Prophet) were present when Fatimah arrived, and by Allah, her manner of walking was the same as that of the Messenger of Allah (S). When he (S) saw her, he welcomed her and said, ‘Welcome, my daughter!’ then he made her sit to his right or his left and told her a secret, So, she began crying uncontrollably. When he saw her great sorrow, he confided something else to her and she began to laugh. So, I said to her, while all the women were present, ‘The Prophet (S) confided a secret to you, and you began crying?’ When the Prophet (S) had left, I asked her, ‘What secret did he tell you?’ She replied, ‘I cannot give away the secret of the Messenger of Allah.’

After the Prophet (S) had passed away, I said to her, ‘I have come to you to seek my right (!) why do you not tell me [about that secret]?’ Fatimah replied, ‘Now, I can tell you about it.’ Then she said, ‘The first secret he told me was that Jibra’il would present the Qur’an to him once every year, but that year he presented it to him twice. This meant that his time [of death] was drawing close So, he advised me to fear Allah and remain patient, for I am the best of his progeny. As I heard this, I cried in the way that you saw. When he saw how sad I was, he confided a second secret to me and said: “O Fatimah, wouldn’t you like to be the mistress of the believers and the women of this ummah?”’”31

2. Al-Baghawi narrates in Masabih al-Sunnah [that the Prophet (S) said]: “Would you not like to be the mistress of all women of the world and the mistress of the women of this ummah and the mistress of all the believing women?”

The traditions that speak of her high status and superiority over the women of the worlds are too numerous to list, and most of them have been narrated from ‘A’ishah, ‘Imran Ibn Hasin, Jabir Ibn Samarah, Ibn ‘Abbas, Abu Buraydah al-Aslami and others. Al-Bukhari has narrated this tradition32, as have many Sunni scholars like al-Qastalani, al-Qanduzi, al-Muttaqi, al-Haythami, al-Nasa’i, al-Tahawi and others.

This hadith has also been relayed through numerous chains. In some of the narrations it is reported that she laughed because the Prophet informed her that she would be the first person from his household to join him, and in other narrations the reason for her smile or laugh was that the Prophet informed her she was the ‘Mistress of all Women of the World’.

Ahmad Ibn Hanbal has, however, reported a narration that combines both of these traditions:

From ‘A’ishah who said: “Fatimah approached, walking in the same manner as the Prophet of Allah (S). He said to her, ‘Welcome my daughter!’ and made her sit on his right or his left side. Then he told her a secret and she started crying, after which he told her another secret and she started laughing. I said: ‘I have never seen happiness this close to sadness,’ then I asked her about what he (S) had told her. She said: ‘I would never reveal the secret of the Prophet of Allah (S).’ It was only after he had left this world that I asked her about it again, So, she said, ‘The secret he told me was: “Jibra’il shows the Qur’an to me once every year but this year he has shown it to me twice and I think that this is a sign that my death is near. You will be the first from my household who will join me [in the afterlife] and I am the best person to precede you;” So, I cried when I heard this. Then he said: “Are you not pleased that you are the Mistress of all Women of this World (or of all believing women)?” At which point I laughed.’”33

Al-Bukhari has narrated that the Prophet (S) said: “Fatimah is part of me, whoever angers her has angered me.” He further narrates from Abu al-Walid that the Prophet said: “Fatimah is part of me, whoever hurts her has hurt me.”34 This same tradition has been reported in different words but with the same meaning, as follows:

• “Fatimah is part of me, whatever hurts her hurts me, and whatever angers her angers me.”35

• “Fatimah is part of me, whatever distresses her distresses me and whatever makes her happy makes me happy.”36

• “Fatimah is a part of me, [and] Fatimah is a piece of me So, whatever hurts her hurts me.”

• “Fatimah is a piece of me, whatever makes her happy makes me happy.”37

• “O Fatimah, verily Allah is angry when you are angry and pleased when you are pleased.”

• “Whoever knows her has known her, and whoever does not know her then know that she is part of me.”

• “She is my heart and my soul, So, whoever hurts her has hurt me and whoever hurts me has hurt Allah.”

• “Indeed, Allah is angered by that which angers Fatimah and is pleased by that which pleases her.”

These traditions have been narrated by more than fifty individuals among the traditionists (muhaddithun), such as Ahmad Ibn Hanbal, al-Bukhari, Ibn Majah, al-Sijistani, al-Tirmidhi, al-Nasa’i, Abu al-Faraj, al-Nisaburi, Abu Na’im, al-Bayhaqi, al-Khwarizmi, Ibn ‘Asakir, al-Baghawi, Ibn al-Jawzi, Ibn Athir, Ibn Abi al-Hadid, al-Suyyuti, Ibn Hajar, al-Baladhuri and others - it would be too difficult to list them all. We have mentioned a few examples of their traditions, along with references, at the beginning of the book.

These traditions have generally been accepted by the companions and the successors as evinced by the sheer number of the reports (tawatur), their authentic chains as well as their widespread acceptance among the Muslims. As regards the companions, we will have an opportunity later to look at how many of them accepted this tradition and acknowledged having heard it from the Prophet (S). As for the successors, we find that Abu al-Faraj has narrated that:

‘Abdullah Ibn Hasan came to ‘Umar Ibn ‘Abd al-’Aziz while he was a young and hefty lad. The caliph showed him respect, made him sit next to himself, and carried out his requests. Then he held the side of the lad’s flabby belly and pressing it hard, until he was in pain, he said: “I do this to remind you to intercede for me [on Judgment Day].”

When ‘Abdullah Ibn Hasan had left, the people started criticizing ‘Umar, saying: “Why did you treat a young child in this manner?” He replied: “A reliable person narrated a tradition to me, such that I felt I was hearing it straight from the lips of the Holy Prophet (S) himself, saying: ‘Verily Fatimah is part of me, that which pleases her pleases me. And I knew that if Fatimah was alive, she would be pleased with the way I showed respect to her grandchild.’” They asked: “Then why did you press his stomach and say what you said?” He replied: “All the Bani Hashim have been given the right to intercede, So, I wished that he would intercede on my behalf.”38

Al-Samhudi says after narrating the tradition ‘Fatimah is part of me, whatever hurts her hurts me’: …so whoever hurts anyone from the progeny of Fatimah or makes them angry has put himself in grave danger of being included in this [statement] and the opposite is also true for the one who pleases her by loving them and honouring them.

Al-Suhayli says: This tradition proves that whoever insults her is an infidel, and whoever sends salutations to her has sent salutations to her father. It can further be deduced that her children are like her [in this regard] because they are part [of him] like her and detaching a branch from its root is like detaching something from itself, which is impossible, because the branch is made up of the same material as the root and grows from it.

It could be that the grave danger al-Samhudi is referring to, is what has been mentioned in the verses:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا

“Indeed, those who torment Allah and His Apostle are cursed by Allah in the world and the Hereafter, and He has prepared a humiliating punishment for them” (33:57).

and:

وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

“As for those who torment the Apostle of Allah, there is a painful punishment for them” (9:61).

After considering these verses and pondering upon these traditions and narrations, what could one say about the person who hurts Fatimah al-Zahra? I return once more to the love that the Prophet (S) showed to his daughter al-Sayyida Fatimah al-Zahra…

It is difficult to count the traditions which clearly state that whenever the Prophet (S) wanted to travel, the last person whom he would bid farewell to from his family was Fatimah (‘a) and the first person he would come to meet when he returned from any journey was Fatimah39. Whenever he (S) returned from his journey, he would come to his daughter Fatimah first, then he would proceed to his house and meet his wives.40

He (S) used to prefer al-Zahra to his wives, and this was only because Allah preferred her over them and over all the other women of the world. Thus [it is narrated that] when he returned from one of the battles and found that she had hung a cloth or a curtain on her door and had made al-Hasan and al-Husayn wear silver bracelets, he did not enter [her house].

She realized that he did not come because he saw the curtain [hanging outside] So, she took it down and removed the bracelets from the hands of the children, before breaking them into pieces. The young boys went to the Prophet (S) crying, So, he embraced them and told his servant: “O Thawban, go to so-and-so [and give him these pieces]. These are my family members, and I would not like them to enjoy all the pleasures [reserved for them] in this world only. O Thawban, buy for Fatimah a necklace of beads and get two ivory bracelets.”

This tradition has been narrated by al-Khatib al-’Umari in Mishkat al-Masabih, al-Tabari in Dhakha’ir al-’Uqba, al-Nuwayri in Nihayat al-Urub, al-Qanduzi in Yanabi’ al-Mawaddah, al-Tabarani in al-Mu’jam al-Kabir, al-Zubaydi in Ittihaf al-Sadah, and others. Some of our own scholars who have narrated this tradition include Shaykh al-Kulayni in al-Kafi and al-Tabarsi in Makarim al-Akhlaq (who has a more detailed narration but with slight variance):

From Zurarah, from Imam al-Baqir (‘a) [who said]: “Whenever the Prophet (S) intended to travel, he would bid farewell to his family, and the last person whom he bade farewell to was Fatimah (‘a), then he would set off on his journey from her house. When he returned, he would first come to see her [before anyone else].

Once, he went on a journey and it So, happened that Ali (‘a) had come by some money, which he gave to Fatimah before he left; So, she bought two silver bracelets and a curtain which she hung over her door. When the Prophet (S) returned, he entered the masjid and then turned to go to Fatimah’s house as always. She stood up in excitement and joy, expecting to meet her father. However, when he noticed that she had worn silver bracelets and had hung a curtain on her door, the Prophet (S) sat down [outside] and looked at her [from a distance]. Fatimah became sad and cried, saying, ‘My father has never done this before.’

She called her two sons, removed the curtain from her door and the bracelets from her hands, and giving the curtain to one and the bracelets to the other. She said to them, ‘Go to my father and after greeting him say: after you left, we did not make any changes other than this; do with it as you see fit.’ So, they came to him and conveyed their mother’s message. The Prophet (S) kissed them, embraced them, and made each one of them sit on his thigh. He then instructed that the bracelets should be broken into small pieces and distributed among the Ahl al-Suffah - a group of destitute Muhajirin who did not possess houses or wealth…”

This tradition, which is well known by both the schools and has been narrated through numerous chains, needs some elaboration and explanation. We know that the narrators of this tradition did not give the required explanation [for what they narrated]. It should be noted that the curtain mentioned here is not the light curtain that is usually hung at the entrance behind the door of the house, because hanging this type of curtain is recommended (mustahab) as it encourages additional veiling and covering. Far be it from the Prophet (S) to be angered by a curtain that hangs on the entrance of the house of Fatimah. Rather, what is meant is that al-Sayyida Fatimah had hung a curtain on the door of the house (not at the entrance) to cover the wooden door, and to adorn it – what is known in our time as ‘décor’. Of course, what she did was not something forbidden, it is just something incongruous with the abstemiousness and asceticism that is expected of the family of Muhammad (‘a) or the lofty example of generosity that is to be taken from them; and the same can be said about the matter of the bracelets and necklace.

If indeed, this tradition is authentic, it would have been better for al-Sayyida al-Zahra (‘a) to give the curtain as charity in the way of Allah, especially at a time when there were many needy people and poverty was rife among the destitute Muhajirin, as an act of generosity and selflessness.

Ibn Shahin has narrated this tradition in Manaqib Fatimah from Abu Hurayrah and Thawban, with a slight difference. He says: “After al-Zahra had given the curtain and bracelets to her father, the Prophet (S) said, ‘She has done the right thing, may her father be her ransom (repeating this thrice). What does the family of Muhammad have to do with this [transient] world when they have been created for the Hereafter and this world has been created for them?’”

And in the narration of Ahmad Ibn Hanbal [he (S) is reported to have said], “For they are my household and I do not want them to consume the bounties [that have been reserved for them] here, in this [transient] world.”

What can be construed from this explanation is that the Prophet (S) did not want his daughter’s share of heavenly reward and blessings to be diminished [by enjoying the pleasures of this world], because enduring the bitterness of life and tolerating its hardships has a recompense in the Hereafter. The following tradition clarifies this matter further:

It is narrated in Tafsir al-Tha’labi from Imam al-Sadiq (‘a) and Jabir Ibn Abdillah al-Ansari, who said: “The Prophet (S) saw Fatimah wearing a cloak made from camel hide, grinding away at the millstone with her bare hands as she nursed her son, So, tears began to flow from his eyes and he (S) said to her, ‘O my daughter, taste the fleeting bitterness of this world So, that you may attain the [lasting] sweetness of the Hereafter.’ She replied, ‘O Messenger of Allah, I praise Allah for His bounties and thank Him for His blessings.’ At this point the verse:

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ

“Soon your Lord will give you that which will please you” (93:5).

Was revealed.”41

• 1. Bihar al-Anwar, vol. 23, p. 232.
• 2. al-Sawa’iq al-Muhriqah, vol. 2, p. 487.
• 3. Hilyat al-Awliya’, vol. 3, p. 201.
• 4. Fara’id al-Simtayn, vol. 2, p. 13.
• 5. Dhakha’ir al-’Uqba, p. 26.
• 6. al-Sawa’iq al-Muhriqah, vol. 2, p. 487.
• 7. al-Sawa’iq al-Muhriqah, vol. 2, p. 262.
• 8. Bihar al-Anwar, vol. 23, p. 231.
• 9. Kifayat al-Talib, p. 90.
• 10. al-Sawa’iq al-Muhriqah, vol.2, p. 488.
• 11. Muhammad Ibn Idris al-Shafi’i (d. 204 A.H.), Diwan al-Imam al-Shafi’i, p. 93.
• 12. al-Ghadir, vol. 3, p. 245.
• 13. Najran is an area located between al-Hijaz and Yemen.
• 14. Bihar al-Anwar, vol. 21, p. 348.
• 15. Yanabi’ al-Mawaddah, vol. 2, p. 266.
• 16. Ali Ibn Muhammad Ibn al-Mughazili al-Maliki (d. 483 A.H.), Manaqib Amir al-Mu’minin Ali Ibn Abi Talib, p. 382.
• 17. Bihar al-Anwar, vol. 15, p. 10.
• 18. Manaqib Amir al-Mu’minin, p. 427.
• 19. Maqtal al-Husayn, p. 108.
• 20. Maqtal al-Husayn, p. 108.
• 21. Dhakha’ir al-’Uqba, p. 36.
• 22. Yanabi’ al-Mawaddah, vol. 2, pp. 59-60.
• 23. Bihar al-Anwar, vol. 63, p. 177.
• 24. Fara’id al-Simtayn, vol. 2, p. 68.
• 25. Fara’id al-Simtayn, vol. 2, p. 66.
• 26. Bihar al-Anwar, vol. 76, p. 57.
• 27. Dala’il al-Imamah, p. 67.
• 28. Musnad Ahmad, vol. 1 p. 293; al-Isti’ab, vol. 4 p. 1821; al-Mustadrak, vol. 2, p. 650; al-I’tiqad, p. 160; Usd al-Ghabah, vol. 7 p. 80.
• 29. Musnad Ahmad, vol. 1 p. 293; al-Isti’ab, vol. 4 p. 1821; al-Mustadrak, vol. 2, p. 650; al-I’tiqad, p. 160; Usd al-Ghabah, vol. 7 p. 80.
• 30. al-Isti’ab, vol. 4, p. 1822; Ahmad Ibn Muhammad Ibn Salamah al-Tahawi (d. 321 A.H.), Sharh Mushkil al-Athar, vol. 1, p. 140; al-Mustadrak, vol. 3, p. 171; al-Husayn Ibn Mas’ud al-Baghawi al-Shafi’i (d. 516 A.H.), MaAlim al-Tanzil, vol. 1, p. 439.
• 31. Muhammad Ibn Sa’d al-Basri (d. 230 A.H.), al-Tabaqat al-Kubra, vol. 2, p. 191; and this has been related with slight variance by Muslim Ibn Hajjaj (d. 261 A.H.) in his al-Jami’ al-Sahih, vol. 7 p. 142; Ahmad Ibn Yahya Ibn Jabir al-Baladhuri (d. 279 A.H.), Ansab al-Ashraf, p. 552; ‘Abd al-Rahman Ibn Abi Bakr Jalal al-Din al-Suyyuti (d. 911 A.H.), al-Khasa’is al-Kubra, vol. 2, p. 394; Ahmad Ibn al-Husayn Ibn Ali al-Bayhaqi (d. 458 A.H.), al-I’tiqad wa al-Hidayah ila Sabil al-Rashad, p. 383; al-Dhakha’ir al-‘Uqba, p. 39; Tadhkirat al-Khawas, p. 600.
• 32. Sahih al-Bukhari, vol. 4, p. 203.
• 33. Musnad Ahmad, vol. 6, p. 282.
• 34. Sahih al-Bukhari, vol. 5, p. 21.
• 35. al-Mustadrak, vol. 3, p. 173.
• 36. Jami’ al-Tirmidhi, vol. 5, p. 698.
• 37. Murtadha Husayni Firuzabadi (d. 1410 A.H.), Fadha’il al-Khamsah min al-Sihah al-Sittah vol. 3, p. 154.
• 38. Abu al-Faraj Ali Ibn al-Husayn al-Isfahani (d. 356 A.H.), al-Aghani, vol. 9, p. 180.
• 39. al-Sunan al-Kubra, vol. 1 p. 26; Dhakha’ir al-’Uqba, p. 37; al-Mustadrak, vol. 3 p. 169.
• 40. al-Isti’ab, vol. 4, p. 1895; al-Mustadrak, vol. 3, p. 169.
• 41. Bihar al-Anwar, vol. 43, p. 86.