Fatimah ('a) was the daughter of the Messenger of God, Muhammad Ibn 'Abdullah (S), and Khadijah Bint Khuwaylid ('a). She was born on the 20^th of Jumada al-Akhirah, five years after the start of Muhammad's prophecy.1

Imam al-Sadiq ('a) has said, "In the presence of God, She is known by nine names, which are: "Fatimah al-Siddiqah (the veracious), al-Mubarakah (the blessed), al-Tahirah (the immaculate), al-Zakiyyah (the pure), al-Radiyah (the content), al-Mardiyyah (the well-pleased), al-Muhaddathah (the spoken by the angels) and al-Zahra' (the luminous)."2

Abu Ja'far al-Qummi3 has stated other names for her, such as: al-Batul (the chaste), al-Hisan (the immune), al-Hurrah (the freewoman), al-Sayyidah (the doyenne), al-'Adhra' (the virgin), al-Hawra' (the heavenly woman), Maryam al­Kubra (the grand Mary), al-Siddiqah al-Kubra (the grand veracious lady), al­Nuriyyah (the shining), al-Samawiyyah (the celestial) and al-Haniyah (the affectionate). And, he has listed her epithets to be: "Umm al-Hasan (al-Hasan's mother), Umm al-Husayn (al-Husayn's mother), Umm al-Muhsin (al-Muhsin's mother), Umm al-A'immah (the Imams' mother) and Umm Abiha (her father's mother).4

It would take an entire book to fully describe the life of Lady Fatimah ('a). Therefore, we will only note some of the most significant events of her life. When she was five years of age, she was deeply grieved by the death of her mother.

Fatimah Bint Asad (the wife of Abu Talib and the mother of Imam Ali) undertook her care. Together, they migrated with Imam Ali ('a) and other Muslims from Makkah to al-Madinah. After the death of Fatimah Bint Asad, the Prophet entrusted Umm Salamah (his wife) with the care of Fatimah ('a).

Many men asked the Prophet for Fatimah's hand in marriage, including Abu­Bakr and 'Umar. However, the Prophet always declined, saying, "I am awaiting the order of God." Abu Bakr and 'Umar encouraged 'Ali Ibn Abi Talib ('a) to ask for her hand. He felt embarrassed to ask the Prophet for his daughter, for he was a poor man.

At last, an angel with many faces descended and told the Prophet, "O Messenger of God, my Master has ordered the marriage of light with light." The Prophet asked, "Who are they?" The angel answered, "Fatimah and 'Ali."5

After the Battle of Badr, in the year 2 A.H., the Prophet gave Fatimah ('a) to 'Ali in marriage.6 The modest dowry consisted of the proceeds from the sale of 'Ali's ('a) shield.7

Regarding the wedding celebration, the Prophet told 'Ali ('a), "Prepare a good feast for this wedding celebration." He then continued, "We will bring the meat and bread, you provide the dates and oil." The meal was prepared and 'Ali ('a) invited everyone to join the celebration for his marriage to Fatimah ('a). The guests were many, and the food was not sufficient. 'Ali ('a) was discomfited and concerned, but the Prophet (S) told him, "O 'Ali! Do not worry. God will give abundance through His blessings." And, that is exactly what happened. Everyone ate and the food was plenty for all.8

Al-Hasan, al-Husayn, Umm Kulthum and Zaynab ('a)9 were the offspring of this blessed marriage. The descendants of the Prophet (S) come only from the line of Fatimah ('a). Imam 'Ali ('a) married no other woman as long as Fatimah ('a) was alive.10

Ibn Sa'd relying on his sources relates from Shibl Ibn al-'Ala' who quotes his father as saying, "When the time of the Prophet's (S) death came near, Fatimah was crying. The Messenger of God (S) told her, 'Don't cry my daughter. When I leave this world, say, 'Surely we come from God, and our return is to Him. Truly there is a return (reward) for each person for every tragedy.'

Fatimah asked: 'for this tragedy too?'

He answered, 'for this tragedy too.'"11

In one of the first months of 11 A.H., the blessed soul of the Messenger of God (S) ascended to heaven and a world of sorrow engulfed Fatimah ('a). Shi'ah scholars and most knowledgeable Sunni authors have written about the injustice and oppression which Fatimah ('a) experienced after the death of the Prophet.

In these accounts, it is reported that the Prophet (S) gave Fadak12 to Fatimah ('a) during his lifetime, and that this property remained under her control for the three years before his death. However, Fadak was taken from her after the death of the Prophet, and at the beginning of the reign of the first caliph, Abu Bakr. When Fatimah ('a) asked for Fadak to be returned, Abu Bakr formulated a tradition from the Prophet (S) saying, "We, prophets, do not leave inheritance. What we leave behind is for charity."

Not one of the Prophet's (S) other companions had heard of or transmitted this tradition previously. Abu Bakr was the only one to claim this to be a tradition from the Prophet (S). And, the authenticity of this tradition has been refuted from several standpoints.13

Al-Tabari14 relying on his sources relates from 'Urwah that 'A'ishah15 said, "Fatimah and al-'Abbas (the Prophet's uncle) came to Abu Bakr and asked for their inheritance from the Prophet (S). They asked for Fadak and the Prophet's (S) portion from Khaybar. Abu Bakr told them, 'I heard the Prophet say, 'We, prophets, do not leave inheritance. What we leave behind is for charity." Then he continued, 'Muhammad's family is using this wealth. I swear to God, I will not stop doing what the Messenger of God (S) did."'

'Urwah continued, "Then Fatimah went away from Abu Bakr, and did not speak with him again before she died."16 This tradition about inheritance must be forged based on the tradition from Ayyub Ibn Hurr where he relates, "Every decision should be referred to God and the customs (of the Prophet (S).) 17

Shi'ah scholars and some eminent Sunni scholars have written about the story of the burning of the door of Fatimah's ('a) house. Ibn 'Abd Rabbih,18 a scholar of the Maliki school of thought,19 brought out in his book that Abu Bakr sent 'Umar Ibn al-Khattab (the second caliph) to get an oath of allegiance (to the caliphate of Abu Bakr) from 'Ali and the others at Fatimah's house, and to bring them out of the house. Abu Bakr told him, "If they refuse, kill them." They would not come out of the house and, thus, 'Umar set Fatimah's house on fire.20

Al-Tabari, in Tarikh al-Tabari, wrote, "'Umar came to 'Ali's house and Talhah and Zubayr and a group of the Muhajirun (Emigrants) were there. 'Umar said, 'I swear to God that I will burn down the house if you don't come out of it."'21 He also wrote, '"Ali and Zubayr and those who were with them in Fatimah's house refused to swear allegiance."

Ibn Qutaybah Daynawari22 has written, "Some of those who rejected (swearing allegiance to Abu Bakr) were gathered around 'Ali at Fatimah's house. Abu­Bakr sent 'Umar to bring them. 'Umar came to the door of Fatimah's house and shouted, 'Come out and swear allegiance to the caliph of the Messenger of God. If you do not heed this, I swear to God in whose hand is my life that I will burn this house and whoever is in it.' It was said to 'Umar, 'Fatimah, the daughter of the Prophet, is in the house.' He said, 'Even if the daughter of the Prophet is in the house. "'23

Al-Tabarani has related, "Abu Bakr and 'Umar ordered their followers to attack the house of Fatimah."24 And, he has quoted Abu Bakr as saying, "I wish I had never attacked Fatimah's house, and that I had left it alone."25 Al-Ya'qubi has written, “They attacked her (Fatimah’s) house, killed Muhsin, and injured Fatimah.”26

Ibn Abu al-Hadid27 has also said, '"Umar, with some men of the Ansar (Helpers) and Muhajirun (Emigrants), went to Fatimah's house and said, 'I swear to the One in whose hand is my life, if you don't come out and swear allegiance, I will bum the house and all who are in it.' Fatimah died while she was angry (with 'Umar)."28

In his book, Shahristani29 has quoted the words of Nazzam30, one of the leading followers of the Mu'tazilah31 belief, who said, “Umar Ibn Khattab beat Fatimah so hard that her baby was miscarried and 'Umar shouted, 'Burn the house with everyone in it.’ There was no one in the house except 'Ali, Fatimah, al-Hasan, and al-Husayn."32

'Umar Ridha Kahhalah33 has also written about the usurpation of fadak and the burning of Fatimah's house.34

'Allamah al-Amini35 quotes this narration from the book Imam 'Ali by 'Abd al­Fattah 'Abd al-Maqsud, and, he has included the words of Fatimah ('a) at the end when she said36, "O father, Messenger of God (S), what will the son of Khattab 37 and the son of Abi Quhafah38 do to us after your death?"39

Fatimah's Date Of Birth

There is a difference of opinion regarding the date of Fatimah's birth. Abu­Basir has quoted Imam al-Sadiq ('a) as saying, "Fatimah ('a) was born on the 20th of Jumada al-Akhirah, when the Prophet was 45 years old. She remained in Makkah for eight years and in al-Madinah for ten years." Thus, Imami scholars say that she was born on the 20th of Jumada al-Akhirah, five years after the beginning of the prophetic mission, when her father was 45 years old.40

However, most Sunni scholars say that Fatimah ('a) was born in the year in which the people of Quraysh rebuilt the Holy Ka'bah, when the Prophet was 35 years old (five years before the beginning of his prophethood ).41

Ibn 'Abd al-Barr42 quotes Ibn Sarraj43 as saying that Fatimah was born when the Prophet was 41 years old.44 Al-Majlisi45 in Bihar al-Anwar has written, "Shaykh al-Mufid46 in his book Hada'iq al-Riyad and Kaf'ami47 in Misba, have stated that Fatimah was born in the second year after mab'ath."48 In any case, these two dates are the same.

It is said that, by the order of God, the Prophet secluded himself from Khadijah for 40 days, devoting himself to prayer until the Archangel Gabriel descended and brought special food for him from heaven.49 Imam al-Ridha ('a) has also related that the Prophet said, "When I ascended into heaven (during the mi'raj), Jibra’il (Gabriel) took my hand, took me into heaven, and fed me dates from heaven, which became the sperm which created Fatimah." Accordingly, Fatimah's date of birth must be after the mab'ath; because, Jibra’il did not descend to the Prophet before the mab'ath.

Thus, it is clear that Lady Fatimah ('a) was nine years old at the time of her marriage (having lived eight years in Makkah and one year in al-Madinah) or, according to Mufid and Ibn 'Abd al-Barr, 12 years old.

Her Death

Scholars differ as to the exact date of the death of Lady Fatimah al-Zahra' ('a), which occurred in 11 A.H. Their opinions range from 40 days to eight months after the death of the Prophet (S). Some have said, "Zahra' lived for 40 days after the death of her father."50

Al-Hakim51 has related a tradition from 'A'ishah saying, "The time between the Prophet's death and Fatimah's death was two months."52 Ibn Buraydah53 has said, "Fatimah lived for 40 days after her father."54

Some have written, "Fatimah ('a) lived 75 days after the Prophet (S)."55 A tradition from Imam al-Sadiq ('a) says that she lived for another 75 days.56

Another group of transmitters have related a tradition saying Fatimah ('a) lived for three months after the Prophet (S) died.57 And, it has been narrated, "Fatimah ('a) was alive for 95 days after the death of the Prophet (S)."58 It has also been said that Fatimah ('a) lived for 100 days after the Prophet (S).59

It has been related from Abu Ja'far (Imam al-Baqir) ('a), 'A'ishah, and Muhammad Ibn Ishaq60 that Fatimah ('a) lived six months longer than the Prophet (S).61 It has also been said that Fatimah ('a) died eight months after the Prophet (S) did.62 As to the length of Fatimah's ('a) life; 18, 22, 28, 29, 30, and 35 years have been said.

After the Prophet's (S) death, no one saw Zahra' ('a) smile. She wept almost constantly, suffered continuously from the injustices which afflicted the nation of Islam, and finally returned to the Almighty God.

When she was on her deathbed, she said to Asma' Bint 'Umays, "In my opinion it is unseemly the way they carry the dead body of a woman."

Asma' asked her, "O daughter of the Prophet (S), would you like me to show you what I saw in Abyssinia?"

She then made a bier with leaves and branches from the date tree and put a cloth over it.

Fatimah ('a) said, "How beautiful," and asked Asma' to help 'Ali ('a) in washing her corpse and not to let anyone enter.63

Lady Fatimah al-Zahra' ('a), in pursuit of her struggle against wrongdoers and usurpers, decided not to let the oppressors pray the prayer for the deceased over her and not to let them know the location of her grave. Thus, she instructed her husband not to inform Abu Bakr or 'Umar of her death, not to let them pray the prayer for the dead over her, and to bury her secretly at night.

Fatimah wanted that the grave of the Prophet's esteemed daughter ('a) be hidden, to be a point for the Muslims to ponder, and proof of the wrongdoers' injustice. Also, she instructed 'Ali ('a) to give 12 oka64 to each of the Prophet's wives and the Banu­Hashim women from her wealth, and a certain amount to Umamah Bint Abi'l­’As (her niece from her sister's side).

Ali ('a) performed the prayer over Lady Fatimah al-Zahra’s body and buried her at night. Imam al-Hasan, Imam al-Husayn and a few close companions were witnesses. Ali ('a) dug many graves in al-Baqi' cemetery to confuse the wrongdoers; and, they were thus unable to discover the location of Fatimah's grave. Certainly, Imam 'Ali ('a), Zahra’s children, their close companions, and all of the following Imams ('a) knew the location of the grave. However, because of her explicit instructions, they did not reveal it and the location remains hidden.

Shaykh al-Mufid has narrated a tradition from Imam al-Sadiq ('a) regarding the occasion when Abu Bakr and 'Umar spoke with 'Ali ('a) after Lady Fatimah's burial.65

Shaykh al-Kulayni has quoted Ahmad Ibn Muhammad Ibn Abi Nasr as saying, "I asked Imam al-Ridha ('a) about the location of Fatimah's grave. He said, 'She was buried in her house. When the Banu-Umayyah (the Umayyads) enlarged the mosque, it (her grave) became part of it.'"66

Her Merits

Many scholars have written books about the attributes and virtues of Lady Fatimah ('a). The truth is that her attributes are so numerous that it is impossible to describe them all. Let it be said that Fatimah ('a) is the mother of eleven Imams who have been chosen by God. That which follows touches on just a small portion of the reality of the life of this jewel of existence.

The Messenger Of God (S) And Fatimah ('A)

Ibn al-Athir67 and al-Tabarani68 quote Imam Ali ('a) as saying that the Prophet told Fatimah ('a), "God becomes angry when you become angry, and God is satisfied when you are satisfied."69 Shaykh al-Saduq and 'Allamah al-Majlisi also have recorded several versions of this tradition.70

It is also related from the Prophet (S) that he said, "Surely, Fatimah is a part of my body. Anyone who angers her, angers me…..”71

Ibn al-Athir has written that 'Ali ('a) said, "I asked the Prophet, 'Who do you love more, me or Fatimah'?'

He said, 'Fatimah is more beloved than you, and you are dearer than her."'

Zayd Ibn Arqam72 said, "The Prophet (S) told 'Ali, Fatimah, al-Hasan and al­Husayn, 'Whoever is at ends with you, I am at ends with him. And, whoever is at peace with you, I am at peace with him."'73 Ibn 'Abbas said, "Whenever the Prophet was leaving on a trip, Fatimah ('a) was the last person he said goodbye to. And, whenever he returned, Zahra' ('a) was the first person he would go to see.

It is reported that 'A'ishah said, "Whenever Fatimah came to the Prophet (S), he would stand up before her, go to her, kiss her head, and give his place to her. If the Messenger of God (S) came to Fatimah, she would go to welcome the Prophet, they would kiss each other, and they would begin to talk together."74 If Fatimah ('a) didn't have an esteemed position before God the Almighty, the Prophet (S) wouldn't have acted with her in this way.75

Ibn 'Abbas and others have said that the Prophet drew four lines on the ground and said, '"Do you know what these lines are'?'

The people said, 'God and His Prophet know better.'

He then said, 'The best women in heaven are Khadijah Bint Khuwaylid, Fatimah Bint Muhammad, Maryam Bint 'lmran, and Asiyah Bint Muzahim."' The Prophet has praised Fatimah ('a) and her dear mother, Khadijah ('a) in other similar speeches, for example when he said, "The best women in heaven are four: Fatimah, Khadijah, Maryam and Asiyah." "The best women in heaven are Maryam and Fatimah the daughter of Muhammad." "The best women in the universe are Maryam, Khadijah, Fatimah, and Asiyah."76

The Messenger of God (S) told Fatimah ('a), "Dear Fatimah, I give you good news that God the Almighty has chosen you above all the women in the universe and all the women in Islam, which is the best religion."77

Imam al-Sadiq ('a) quoted his forefathers as reporting that the Prophet said, "When the Judgment Day comes, a caller from inside the Throne will announce, 'O people, close your eyes, for the daughter of the one dear to God (i.e., the Prophet) is going towards her castle..."78

The Holy Prophet Muhammad (S) has often stated in similar ways, "Fatimah is part of my body, the light of my eyes, and the fruit of my heart. Whoever does evil towards her, does evil to me. And whoever makes her happy makes me happy. She will be the first of my family to join me."

Regarding Fatimah ('a), her husband, and children, he said, "O Lord, you know that these are my household and the dearest people to me. Thus, love whoever loves them, be an enemy to whoever is their enemy, help whoever helps them, and..."79

'Umar Ibn al-Khattab quotes the Prophet as saying, "Fatimah, 'Ali, al-Hasan and al-Husayn will be in heaven under a white dome with the Throne of the Beneficent (God) as its ceiling."80

Zahra’s Position

Imam al-Sadiq ('a) said, "If the Commander of the Faithful (Imam 'Ali Ibn Abi Talib) had not married Zahra' ('a), there would have been no one on earth to match her until the Judgment Day."81

He also said, "Fatimah has been called Zahra' (luminous) because the Almighty God created her from the light of His Magnificence. When this light shone, the skies and the earth were lit up, the angels' eyes were closed, and they bowed down before God. They said, 'O Our Lord and Master, what is this light?' God revealed to them, 'This is a light from My Light which has a place in the heavens. I brought it out from My Magnificence. I will put it in the loins of one of My messengers whom I consider to be the best. Holy Imams who will be steadfast in obedience to My Commands will come from this light.'"82

Imam al-Sadiq ('a) was once asked, "Why was Fatimah called Zahra'." He replied, "Because, when she was standing in prayer, her light shone for those in heaven the way the stars shine for people on earth."83

Yunus Ibn Zabyan al-Kufi84 has said, "Imam al-Sadiq ('a) said, 'Do you know what the meaning of the term Fatimah (the detached) is?'

I said, 'O my master, please tell me why she was named Fatimah.'

The Imam said, 'She is safe and detached from polytheism. '"85

Abu ‘Abdullah (Imam al-Sadiq) also said, "Fatimah was called al-Muhaddathah (the one who receives the transmissions of angels) because, angels descended from heaven and called to her the same as they called to Maryam (Mary) the daughter of 'Imran. They said, 'O Fatimah, God chose you, purified you, and chose you from among all women. "'86

The Messenger of God (S) stated, "'O Fatimah, do you know why you have been named Fatimah?'

Then 'Ali ('a) asked, 'O Prophet, why has she been so named?'

He said, 'Because she and her followers will be saved from the fire."'87

Ibn Abu al-Hadid said, '"Ali's marriage to her (Fatimah) occurred when God married them (in heaven) with the angles as witnesses."88

Zahra’s Worship

Imam al-Hasan ('a) said, "There has never been any one who worshipped God better than Fatimah ('a) did. She would stand [for a long time in prayer] until her feet swelled." He also said, "My mother worshipped [God] in her prayer niche (mihrab) a great deal and I heard her praying for all the believers, except herself..."89

Zahra’s Contentment And Forbearance In Difficulties

Whenever a poor person came to the door of Fatimah's ('a) house, she gave them something, even if it was the last bit of bread for her and her family's nourishment, while they remained hungry.

'Allamah al-Majlisi quotes a tradition from Jabir Ibn 'Abdullah90 as saying, "One day, the Prophet (S) and I went to [the home of] Fatimah ('a). Her face was pale, and the Prophet (S) asked, ‘Why is your face pale?'

She replied, ‘O Messenger of God, it is from hunger.'

The Prophet (S) said, 'O my Lord, please remove her hunger and take away her difficulties."'

Jabir said, “By God, after his prayer was finished, Fatimah's ('a) face filled with color and, after that day, she never suffered from hunger.”91

One day, the Prophet (S) and the people were waiting for Bilal, the official caller to ritual prayers (muezzin; one who proclaims the hours of prayer). When he arrived, the Prophet (S) asked why he was late.

Bilal said, "I went to Fatimah to repay a debt. She was grinding flour and her son, Hasan, was near the mill crying. I asked her which job I could do for her, pick up the child or grind the flour? She replied, 'I'll take care of the child.' So, I took over the grinding, and that is why I am late."

The Prophet (S) said, "You were merciful to her. May God be merciful to you."92

The heavy work in the house, such as grinding flour and baking bread hurt Zahra’s hands. 'Ali ('a) told her to go to the Prophet (S) and ask for a servant. Fatimah ('a) went to the Prophet. She was shy at first, and did not say anything, but finally made her request. The Prophet (S) said, "I will teach you an invocation (dhikr) that will both help you and bring you reward, in order that you will not lose any of your merit." He taught her Fatimah's Invocation (34 times Allahu-Akbar, 33 times Alhamdulillah and 33 times Subhanallah.)93

Salman94 said, "Fatimah was grinding oats to make flour, and al-Husayn was crying because he was hungry. I said, 'O Daughter of the Prophet! Why don't you ask Fiddah95 to help you?' She replied, 'The Prophet (S) said that the housework should be divided such that Fiddah works one day and I work one day. Fiddah worked yesterday."'96

From what has been said, it is clear that the Prophet (S) gave away none of the many spoils of war, wealth, or prisoners of war which were under his control to Zahra' ('a). And, this was despite his love for his daughter and the fact that he was the ruler of the Muslims. Instead, he encouraged her to piety and taught her to praise God, and she accepted this. Her submission to the commands of God and satisfying Him and His Messenger shows the high degree of her faith and the purity of her devotion to God.

Many times, there was nothing to eat in the house, but Fatimah ('a) never complained, because she did not want 'Ali ('a) to be ashamed or unhappy. And, in appreciation of this honor, God sent food, fruit and clothing down to her.97 Accounts of Zahra’s generosity and sacrifices are so many and so well-known that it is unnecessary to repeat them all here.98

Fatimah's excellence and virtue were so great that 'A'ishah could not keep from speaking of it. She said, "I have never seen anyone more like the Prophet (S) than Fatimah. Whenever she entered the room, the Prophet (S) stood up, was kind to her, and seated her close to himself." 'A'ishah also said, "I never saw anyone more truthful than Fatimah, except for her children."99

When someone asked 'A'ishah why she rebelled against 'Ali, she said, "Leave me alone! By God, there was none more beloved among men to the Prophet than 'Ali, and there was none more beloved among the women than Fatimah."

Ibn 'Abd al-Barr and Ibn al-Athir have related a tradition from Jumay' Ibn 'Umayr in which he said, "'I asked 'A'ishah, 'Who was the most beloved to the Prophet (S)?' She said, 'Fatimah.' I asked, 'And, among the men?' She said, "Ali.'"100

The Qur'an And Fatimah ('A)

There are several instances where verses of the Qur'an were revealed about Zahra' ('a), as mentioned in Qur'anic commentaries. Both Sunni and Shi'ah sources say that the Chapter: The Man (al-Insan) has been revealed about Fatimah ('a), her husband and sons.101

When the Prophet (S) entered in a reciprocal invocation of God's curse on the lying party (mubahalah) with the Christians of Najran, verse 61 of the Chapter - The Family of 'Imran (Al-'Imran) was revealed saying:

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ

"And whoever dispute with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars." (Surah ‘Ali-Imran, 3:61)

When this verse was revealed, the Prophet (S) took Fatimah, 'Ali, al-Hasan and al­Husayn ('a) with himself. He then said, "These are my family."102 The Prophet (S) took none of his wives, and only took Fatimah from among the women. Thus, Fatimah was what was meant by "our women" in this verse.

Lady Fatimah ('a) is a member of the Prophet's household, about which the Qur'an says:

اِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرّ‌ِجْسَ أَهْلَ الْبَيْتِ وَيُطَهّـِرَكُمْ تَطْهِيراً

“Verily Allah intends but to keep off from you (every kind of) uncleanness, O’ you the people of the House! And purify you (with) a thorough purification.” (Surah Al-‘Ahzab, 33:33).

This verse shows her immaculateness. Ahmad Ibn Hanbal103, through ten different chains of transmission, has said that this verse has been revealed about the members of the Prophet's family, meaning Fatimah, her husband and her children. Al­Tabarani quotes a tradition from Anas Ibn Malik104 that the Prophet (S) repeated this verse many times in relation to Fatimah and her family.

Ata' Ibn Yasar105 quotes a tradition from Umm Salamah (whose biography is included in this book) as saying, "When the Prophet and his family were huddled under a cloak, Jibra’il revealed this verse. I said, 'O, Prophet, am I not from among your family?' He said, 'You will find salvation."'106

Al-Baydawi107 has written that, when this verse was revealed, the family of the Prophet (S) was gathered together under a cloak.108

Al-Suyuti109 has also recorded that this tradition from Umm Salamah was revealed about this family.110

Fatimah's Book (Mus-haf)

After the death of the Prophet (S), sorrow and sadness engulfed Fatimah ('a). The angel Jibra’il would descend on her to talk with and console her. He would tell her about how the Prophet was and his place in heaven. He also told her about what was to happen to her children in the future. 'Ali ('a) wrote this information down, and in this manner, Fatimah's Book was written. This book

is not the Qur'an or what is compulsory and what is forbidden. But rather, it contains knowledge of what will happen in the future.111

Abu Ja'far al-Saffar,112 relying on his sources, quotes a tradition from Abu­Hamzah113 that Imam al-Sadiq ('a) said, "There are no parts of God's Book (the Qur'an) in Fatimah's Book. However, it contains matters which were revealed to her after the death of her father."114

The fact that, during a short period of time, Jibra’il repeatedly descended upon Zahra' ('a) is not a simple matter. This is seen no other place in history other than Jibra’il descending upon the great prophets repeatedly in this short time. And, it is not written that Jibra’il descended upon the Imams either. It was due to the vastness of Fatimah's ('a) being that it was possible for her to be in contact with Jibra’il in this way.

The Blessings For Recitation Of Fatimah's Invocation

Shaykh al-Kulayni115 has related many traditions regarding the blessings and merit for reciting Fatimah's Invocation (Tasbih al-Zahra'), including those that follow. He has recorded from 'Abdullah Ibn Sinan116 that Imam al-Sadiq ('a) said, “Any one who recites Fatimah's Invocation (after the daily prayer), will be forgiven by God before he stands up.”

Shaykh al-Kulayni has quoted Imam al-Baqir ('a) as saying, “...There is nothing better with which to praise God than Fatimah's Invocation. If there had been something better, the Messenger of God (S) would have given it to Fatimah ('a).”

He has also quoted Abu 'Abdullah117 ('a) as saying, "Reciting Fatimah's Invocation after each daily prayer is better to me than praying a thousand cycles of prayer."118 In addition, this invocation helps to refresh a person and gives energy.

The Intercession Of Fatimah ('A)

Lady Fatimah al-Zahra' ('a) shall intercede for others on the Judgment Day. Furat119 in his book on the exegesis on the Qur'an (tafsir), quotes Ibn 'Abbas120 as saying that he heard Imam 'Ali ('a) say, "One day the Prophet went to Fatimah, and she was upset about the Day of Resurrection and the Judgment Day.

The Prophet (S) told us about that day, and said the Angel Jibra’il will say, 'O Fatimah, state your request.'

She will reply, "O My Lord, my request is about my followers."

The Almighty God will say, “1 have forgiven all of them.”

Fatimah will say, "My children's followers."

God will say, "I have forgiven them."

Fatimah will say, "My Lord, my followers' followers."

God will say, "Go. Everyone connected with you will be in the Garden with you."121

Ibn 'Abbas has related a tradition from the Prophet (S) where he said, "It is as if I see my daughter Fatimah on the Judgment Day leading the women of my nation to heaven. Every woman who does her five daily prayers, fasts during the month of Ramadan goes for Hajj if she is able, pays the Islamic tax on her money, obeys her husband, and accepts the leadership of 'Ali after me will enter heaven with the intercession of my daughter Fatimah."122

Fatimah's Speeches And Sermons

Fatimah's powerful speeches and stirring sermons were in response to the injustices perpetrated against her and her husband, Imam 'Ali ('a). They had been deprived of their rights and were the victims of the unfaithfulness of the people of al-Madinah towards the family of the Prophet (S).

These orations and the oppression against this family are so well-known, that despite the attempts of some Sunni writers to reject and suppress these facts, they have not been successfully hidden. They still shine in the darkness of history. Some knowledgeable Sunni as well as Shi'ah historians have recorded Zahra’s speeches. Some examples follow.

Ibn Tayfur123 a prominent Sunni theologian, and Ibn Abi 'l-Hadid124 have quoted Zahra’s speech in their books.125 Ibn Abu al-Hadid has narrated from al-Jawhari126 that this speech is authentic and reliable. Al-Suyuti has written that Ibn Qutaybah said, "These statements are authentic, and this statement shows that this speech is not false."127

'Umar Ridha Kahhalah has recorded Lady Fatimah's speech when she spoke to Abu Bakr and her response to some women who had come to see her, telling them about the unfaithfulness of the people.128

Words Of Some Noble People Regarding Fatimah ('A)

The reason for mentioning these words is to show that knowledgeable people from different schools of thought in different eras all agreed on Zahra’s exalted position.

Ibn 'Abd al-Barr said, "Fatimah, the Prophet's daughter, is the chief of the women of the universe. May peace be upon her and her father."129

Ibn al-Athir has written, "Fatimah, the Prophet's daughter, is the chief of the women of the universe except for Maryam ('a). May God's peace be upon them both."130

Al-Tabarani has written, "Fatimah ('a) was the youngest daughter of the Prophet (S) and the dearest to him. The Prophet's fondness for her is why I begin the discussion of the women transmitters of traditions with her name."131

Ahmad Ibn Hanbal has listed her among the women transmitters of traditions from the Messenger of God (S).132

Mirza Astarabadi133 has written, "Fatimah ('a) is pure and sinless, her speech is absolutely reliable, and her position is higher than that to compare her to others or consider her to be at their level."134

Ayatullah Khu'i135 has said, "She was sinless according to our religion's basic beliefs. If 'Ali had not existed, there would have been no one to match her. Because, according to traditions from both groups (Sunni and Shi'ah), she is the chief of the women of the universe. "136

'Allamah Mamqani has mentioned her among the women transmitters of traditions, and has written, "It is a basic part of our belief that she was sinless, and her words are proof. According to both groups (Shi'ah and Sunni) she is the chief of the women of the universe. "137

Imam Khumayni138 said, "Lady Fatimah ('a) was a spiritual woman, a heavenly woman, a human being with all its meaning, an exemplary human being, the epitome of womanhood, and the epitome of mankind."139

Lines Of Transmission

She has related traditions from her father the Messenger of God (S). Those who have transmitted traditions from her include: 'Ali Ibn Abi Talib ('a) (her husband), Imam al-Hasan Ibn 'Ali ('a) (her son), Imam al-Husayn Ibn 'Ali ('a) (her son), Zaynab Bint 'Ali (her daughter), Fatimah Bint al-Husayn (her granddaughter, yet in a form of an interruptedly report), Umm Salamah, Salma Umm Rafi', 'A'ishah, Anas Ibn Malik, Ibn 'Abbas, and Asma' Bint 'Umays.140

Traditions Narrated By Her

Lady Fatimah al-Zahra' ('a) was one of the fourteen infallibles and a transmitter of traditions from her esteemed father, the Messenger of God (S). Al-Tabarani and al-Majlisi, relying on their sources, have quoted Imam al-Husayn ('a) as saying that his mother, Lady Fatimah al-Zahra' ('a) narrated, "The Prophet (S) came to our home at the night of 'Arafah and said, 'God is pleased with all of you, and forgives you, especially 'Ali. This is because I am sent by God to you that I say this, not because you are my family. This is Jibra’il who reports that, 'A person who likes ''Ali during his life and after his death is prosperous. And, wretched is the person who is at ends with 'Ali during his life and after his death.'"'141

Al-Tabarani, relying on his sources, has quoted 'Ikramah who quoted Ibn Abbas, who narrated that Fatimah ('a) said, "The Prophet (S) said, 'News has been given to me of my death.'

Fatimah cried and the Prophet (S) told her, 'Don't cry, you will be the first among my family to join me.'

Ibn 'Abbas says, 'I told her, 'I saw you crying and then laughing.'

She said, 'He told me that the time of his death had come, and I cried. Then he told me that I would be the first among his family to join him and I laughed. "'142

Kandihlawi143 has recorded the speeches of Fatimah ('a) to Anas after the burial of the Prophet (S).144

Ibn al-Athir has quoted from Fatimah Bint al-Husayn ('a) that Lady Fatimah ('a) said, "Every time the Prophet (S) entered the mosque, it (the mosque) would say hello and ask for peace upon Muhammad. And, he would say, 'My Lord, forgive my sins and open the doors of your mercy upon me.' And, every time he would exit, he would say, 'My Lord, forgive my sins and open the doors of your excellence upon me.'"145

Ahmad Ibn Hanbal, al-Tabarani and al-Majlisi have also transmitted many traditions from Lady Fatimah ('a).146

Lady Fatimah ('a) was one of the recorders of traditions from the Prophet Muhammad (S) and she has transmitted 18 traditions from him. The Sihah al­Sittah147 have reported these traditions.148

• 1. Al-Kafi, vol. 1, p. 461. See the section on the birth of Lady Fatimah al-Zahra'.
• 2. Bihar al-Anwar, vol. 43, p. 10; 'Ilal al-Shara'i', p. 178; Dala'il al-Imamah, p. 10.
• 3. Muhammad Ibn al-Husayn, also known as Abu Ja'far, was a writer and poet residing in Nayshabur.
• 4. Bihar al-Anwar, vol. 43, p. 16.
• 5. Al-Kafi, vol. 1, p. 461, (In the section regarding the birth of Lady Fatimah al­Zahra); Dala'il al-Imamah, p. 19.
• 6. Al-Kafi, vol. 5, p. 377. In the book of marriage, refer to the section regarding the marriage of 'Ali ('a) with Fatimah ('a).
• 7. Her dowry was 480 dirhams, which is equivalent to 260 mithqal (miskal) of silver or 12 oka. This was the same dowry which the Prophet (S) set for most of his wives.
• 8. Al-Amali, vol. 2, p.26; Rayahin al-Shari'ah, vol. 1, p. 95; al-Tabaqat al-Kubra, vol. 8, p. 20. Accounts of the dowry of Zahra ('a) have been given.
• 9. Al-Tabaqat al-Kubra, vol. 8, p. 26.
• 10. Tarikh al-Tabari, vol. 3, p. 79.
• 11. Al-Tabaqat al-Kubra, vol. 2, p. 312.
• 12. Fadak is a village near al-Madinah with many gardens. After the peace treaty of Khaybar, half of the village was given to the Prophet.
• 13. Nahj al-Balaghah, vol. 19, p. 2; Bihar al-Anwar, vol. 43, p. 182; Rayahin al­Shari'ah, vol 2, pp. 2-16.
• 14. Muhammad Ibn Jarir Ibn Yazid al-Tabari (Abu Ja'far), an exegete and reciter of the Holy Qur'an and traditions, and a jurisprudent, was born in Tabaristan in 224 or 225 A.H. He died in 839 A.H. He has written several books of Qur'anic commentary and history.
• 15. 'A'ishah was the youngest wife of the Holy Prophet (S) and the daughter of Abu­Bakr.
• 16. Tarikh al-Tabari, vol. 2, p. 236.
• 17. Al-Kafi, vol. 1, p. 69.
• 18. Ahmad Ibn Muhammad Ibn 'Abd-Rabbih Ibn Habib Ibn Huqayr Ibn Salam al-Qurtubi (Abu 'Umar) was a scholar, literary man, and poet. He was born in 246 A.H. in Qurtubah and died there in 328 A.H. He has written such books as al- 'lqd al-Farid, books of poetry, and others. (Mu'jam al-Mu'allifin)
• 19. This is one of the Sunni schools of thought.
• 20. Al-'Iqd al-Farid, vol. 3, p. 63 and vol. 2, p. 443.
• 21. Tarikh al-Tabari, vol. 2, p. 443.
• 22. Abu Muhammad 'Abdullah Ibn Muslim Ibn Qutaybah al-Kufi al-Daynawari was born in 213 A.H. in al-Kufah, and passed away in the year 270 A.H. Abu Muhammad was a writer, knowledgeable in the science of language, syntax, the style of the Qur'an, Qur'anic commentary, poetry and a jurisprudent. He wrote many books such as al­Imamah wa'l-Siyasah.
• 23. Al-Imamah wa'l-Siyasah, p. 13.
• 24. Al-Mu'jam al-Kabir, vol. 1, p. 62
• 25. Ibid.
• 26. Tarikh al-Ya'qubi, vol. 2, p. 126
• 27. Izz al-Din ‘Abd al-Hamid Ibn Muhammad Ibn Muhammad Ibn al-Husayn Ibn Abu al-Hadidal- Mada'ini was a scholar and historian. He was born in 586 A.H. and died in 655 A.H. His most important work is Sharh Nahj al-Balaghah.
• 28. Shar Nahj al-Balaghah, vol. 2, p. 120.
• 29. Abu al-Fath Muhammad Ibn 'Abu al-Qasim 'Abd al-Karim was a jurisprudent, orator, theologian, and Ash'ari scholar who was born in 479 A.H. and died in 548 A.H. He is the author of al-Milal wa'l-Nihal. (Al-A'lam by Khayr al-Din al-Zarkali).
• 30. Abu Ishaq Ibrahim Ibn Sayyar Ibn Hani al-Balkhi al-Basri, well-known as al­Nazzam, was an eminent scholar, orator, scientist and theologian. He authored more than a hundred books, and died in 221 A.H. He was anti-Shi'ah. (Rayhanat al-Adab).
• 31. Mu'tazilah is a school of thought that emphasizes free will and rejects predetermination in man's life.
• 32. Al-Milal wa'l-Nihal, p. 57.
• 33. 'Umar Ridha Kahhalah, a contemporary author, wrote the books A'lam al-Nisa ' and Mu'jam al-Mu'allifin.
• 34. A'lam al-Nisa', vol. 4, pp. 114-118.
• 35. Mirza 'Abd al-Husayn Ibn Ahmad al-Amini al-Tabrizi resided in Najaf and was a Shi'ah scholar. He was born in 1320 A.H. in Tabriz, Iran, died in 1390 A.H. in Tehran, and was buried in Najaf, Iraq. He wrote the book al-Ghadir.
• 36. Imam 'Ali Ibn Abi Talib, vol. 1, pp. 325-327.
• 37. i.e., the second caliph, 'Umar Ibn al-Khattab
• 38. i.e., the first caliph, Abu Bakr.
• 39. Al-Ghadir, vol. 3, p. 102.
• 40. Dala'il al-Imamah, p. 10; Bihar al-Anwar, vol. 43, pp. 6 & 213; al-Kafi, vol. 1, p. 458; Manaqib Ibn Shahr'ashub, vol. 3, p. 357; al-Wafi, vol. 1, p. 173.
• 41. Al-Tabaqat al-Kubra, vol. 8, p. 19; Tadhkirat al-Khawas p. 306.
• 42. Abu 'Amr Yusuf Ibn 'Abdullah al-Qurtabi was born in 368 A.H. and died in 463 A.H. He was a prominent Sunni scholar and transmitter of traditions who has written many books, including Al-Isti’ab fi Ma'rifat al-Sahabah.
• 43. This was the epithet used for several scholars who resided in Iraq and Syria. The most prominent was Abu Bakr Muhammad Ibn Sa'id, who died in 359 A.H. One of his books is Tanbih al-Albab fi Fadl al-A'rab.
• 44. Al-lsti 'ab, vol. 4, p. 1893.
• 45. Muhammad Baqir Ibn Muhammad Taqi al-Majlisi was a great scholar and researcher, with scrutiny, honorable, esteemed, trustworthy, orator, originator, jurisprudent, and a transmitter of traditions. He passed away in the year 1111 A.H. and was buried in Isfahan. He wrote many books such as Bihar al-Anwar, 'Ayn al-Hayat, and others.
• 46. Muhammad Ibn Muhammad Ibn al-Nu'man al-Baghdadi, known as Ibn al-Mu'allim, was born in 336 A.H. and died in 413 A.H. He was a teacher of Shaykh al-Tusi and Sayyid al-Murtada. Al-Mufid is a well-known Shi'ah jurisprudent who wrote about 200 books.
• 47. Ibrahim Ibn 'Ali Ibn al-Hasan Ibn Muhammad Ibn Salil al-Amuli al-Kaf'ami was a Shi'ah scholar living in the ninth century and the author of many books.
• 48. Bihar al-Anwar, vol. 43, p. 8.
• 49. Hayat al-Qulub, vol. 2, p. 149; al-Mustadrak'ala al-Sahihayn, vol. 3, p. 156.
• 50. Bihar al-Anwar, vol. 43, pp. 199, 212, 214.
• 51. Abu 'Abdullah Muhammad Ibn 'Abdullah al-Nayshaburi, called al-Hakim, died in 405 A.H. He was the author of many books.
• 52. Al-Mustadrak 'ala al-Sahihayn, vol. 3, p. 163.
• 53. 'Abdullah Ibn Buraydah's brother was Sulayman (Taqrib al-Tahdhib, vol. 2, p. 495).
• 54. Al-Isti 'ab, vol. 4, p. 1894.
• 55. Al-Kafi, vol. 1, p. 241; Bihar al-Anwar, vol. 43, pp. 195, 212; al-Isti’ab, vol. 4, p.1898; al-Basa'ir, vol. 3, p. 154.
• 56. Basa'ir al-Darajat, vol. 6, p. 154; al-Kafi, vol. 3, p. 228 and vol. 4, p. 561.
• 57. Bihar al-Anwar, vol. 43, p. 188.
• 58. Al-Isti'ab, vol. 4, p. 1898; Tahdhib al-Tahdhib, vol. 12, p. 442; Bihar al-Anwar, vol. 43, p. 188 (from Ibn Qutaybah).
• 59. Al-Isti'ab, vol. 4, p. 1898; Tahdhib al-Tahdhib, vol. 12, p. 442; Bihar al-Anwar, vol. 43, p. 188 (from Ibn Qutaybah).
• 60. Muhammad Ibn Ishaq Ibn Yasar, called Abu 'Abdullah or Abu Bakr, was a follower of the Prophet's (S) companions. He was the first to write a history of the battles in Islam. His grandfather was the Prophet's servant.
• 61. Usd al-Ghabah, vol. 5, p. 524 (He has said that this date is correct.); al-Isti'ab, vol. 4, pp. 1894, 1898; Bihar al-Anwar, vol. 43, pp. 200, 214; Tahdhib al-Tahdhib, vol. 12, p 442; al-Tabaqat al-Kubra, vol. 8, p.28; al-Mu 'jam al-Kabir, vol. 22, p. 398.
• 62. Al-Isti 'ab, vol. 4, pp. 1894 & 1899; Tahdhib al-Tahdhib, vol. 12, p. 442.
• 63. Usd al-Ghabah, vol. 5, p. 524.
• 64. At that time, one oka was worth about seven mithqals (miskal) of silver or about 500 dirham. Today it would be about 0.71 dirhams. This is the same amount that the Prophet (S) gave to his wives for their dowries. Al-Kafi, vol. 5, pp. 375 & 376.
• 65. Al-Ikhtisas, p. 185.
• 66. Al-Kafi, vol. 1, p. 461.
• 67. 'Ali Ibn Muhammad Ibn Muhammad Ibn 'Abd al-Karim Ibn 'Abd al-Wahid al­Shaybani was well-known as Ibn al-Athir al-Jazari. He was a historian, transmitter of traditions, scholar, and one who had memorized the Qur'an. He was born in 550 or 555 A.H. in Mosul and died in 630 A.H. He has written many books, such as al-Kamil fi al­Tarikh.
• 68. Sulayman Ibn Ahmad Ibn Ayyub Ibn Mutayr al-Lakhami al-Tabarani (or Abu'l­Qasim) was a transmitter of traditions and one who had memorized the Qur'an. He was born in 260 A.H. in Syria and died in 378 A.H. in Isfahan. He traveled to many countries in order to acquire traditions. He wrote many books, such as al-Mu'jam al-Kabir.
• 69. Usd al-Ghabah, vol. 5, p. 522; al-Mu'jam al-Kabir, vol. 22, p. 402.
• 70. Al-Mu'jam al-Kabir, vol. 22, p. 401; 'Uyun Akhbar al-Ridha, vol. 2, p. 29; Bihar al­Anwar, vol. 43, pp. 19, 20, and 22.
• 71. Yanabi' al-Mawaddah, vol. 1, p. 169; Bihar al-Anwar, vol. 43, p. 39.
• 72. Zayd Ibn Arqam al-Ansari al-Khazraji was a companion of the Prophet (S), Imam 'Ali, Imam al-Hasan, and Imam al-Husayn ('a). He participated in approximately 17 battles alongside the Prophet (S). Shaykh al-Tusi has mentioned his name in different ways. (Tanqih al-Maqal, vol. 1, p. 461).
• 73. Usd al-Ghabah, vol. 5, p. 522.
• 74. Bihar al-Anwar, vol. 43, p. 40.
• 75. Bihar al-Anwar, vol. 43, p. 40; al-Isti’ab, vol. 4, p. 1895; Usd al-Ghabah, vol. 5, p. 523.
• 76. Al-Isti'ab, vol. 4, p. 1895; al-Mu'jam al-Kabir, vol. 22, p. 402; Bihar al-Anwar, vol. 43, p. 51; Rayahin al-Shari'ah, vol. 1, p. 218.
• 77. Bihar al-Anwar, vol. 43, p. 36.
• 78. Bihar al-Anwar, vol. 43, p. 62; Usd al-Ghabah, vol. 5, p. 523, from Imam 'Ali ('a); al-Mu'jam al-Kabir, vol. 22, p. 400, from Imam 'Ali ('a).
• 79. Bihar al-Anwar, vol. 43, pp. 23, 24, 39; A'lam al-Nisa', vol. 4, p. 125.
• 80. Bihar al-Anwar, vol. 43, p. 76.
• 81. Al-Kafi, vol. 1, p, 461; Kitab al-Hujjah, the section regarding Zahra's ('a) birth; Bihar al-Anwar, vol. 43, p. 10 ; 'Ilal al-Shara'i', p. 178.
• 82. Bihar al-Anwar, vol. 43, pp. 12, 14, 15.
• 83. 'Ilal al-Shara'i', p. 181.
• 84. Shaykh al-Tusi has introduced him as one of Imam al-Sadiq's ('a) companions and said he has written a book.
• 85. Dala’il al-Imamah, p. 10.
• 86. Dala’il al-Imamah, p. 11.
• 87. 'Ilal al-Shara'i', p. 179.
• 88. Commentary on Nahj al-Balaghah, vol. 9, p. 193.
• 89. Bihar al-Anwar, vol. 43, pp. 76, 82; Rayahin al-Shari’ah, vol. 1, p. 179.
• 90. He was one of the companions of the Prophet (S). His traditions are accepted both by the Sunni and the Shi'ah.
• 91. Bihar al-Anwar, vol. 43, p. 62.
• 92. Bihar al-Anwar, vol. 43, p. 76.
• 93. Man-la-yahduruhu'l-faqih, vol. 1, p. 320.
• 94. Salman al-Farisi (the Persian), was one of the Holy Prophet's companions. He was very knowledgeable and the Prophet (S) loved him greatly.
• 95. Fiddah was a virtuous woman who helped Lady Fatimah ('a). Her story is told in a later chapter.
• 96. Bihar al-Anwar, vol. 43, p. 28.
• 97. Bihar al-Anwar, vol. 43, pp. 59, 68, 73, 77.
• 98. Rayahin al-Shari'ah, vol. 1, pp. 180-85; Bihar al-Anwar, vol. 43, p. 81.
• 99. Al-Isti'ab vol. 4, p. 1896; Bihar al-Anwar, vol. 43, pp. 25 and 68.
• 100. Bihar al-Anwar, vol. 43, p. 38; al-Isti'ab, vol. 4, p. 1897; Usd al-Ghabah, vol. 5, p. 522.
• 101. Tafsir al-Kashshaf vol. 4, p. 670; al-Tibyan, vol. 10, p. 211; Bihar al-Anwar, vol. 35, pp. 237-257.
• 102. Al-Mustadrak 'ala al-Sahihayn, vol. 3, p. 15; Bihar al-Anwar, vol. 35, pp. 257-271.
• 103. Ahmad Ibn Muhammad Ibn Hanbal al-Shaybani al-Maruzi al-Baghdadi was the founder of the Hanbali (Sunni) school of thought. He was born in 164 A.H. in Baghdad. He wrote many books, including al-Musnad and Kitab al-Zuhd.
• 104. He was one of the Prophet's companions. His mother is mentioned in this book.
• 105. Ata’ Ibn Yasar, Abu Muhammad, was a follower of the Prophet (S) and a transmitter of traditions.
• 106. Al-Mu'jam al-Kabir, vol. 22, p. 402; Usd al-Ghabah, vol. 5, p. 521; Bihar al-Anwar, vol. 35, pp. 207-226; Taysir al-Wusul, vol. 3, p. 259; Al-Isti’ab, vol. 3, p. 37.
• 107. 'Abdullah Ibn 'Umar Ibn Muhammad Ibn 'Ali al-Baydawi al-Shafi'ial-Qadi (the judge) was knowledgeable in jurisprudence, Qur'anic commentary, Islamic principles, Arabic, logic, and traditions. He died in Tabriz in 685 A.H. He was the author of many books, such as his commentary on the Qur'an, Anwar al-Tanzil fi al-Tafsir. (Mu'jam al-Mu'allifin, vol. 6, p. 97)
• 108. Anwar al-Tanzil, vol. 2, p. 245.
• 109. 'Abd al-Rahman Ibn Abi Bakr Ibn... al-Sayuti at-Tawluni al-Misri al-Shafi'i was well-learned in the different sciences. He was born in 849 A.H. and died in 911 A.H. in Egypt. He was the author of many books, including al-Durr al-Manthur fi al-Tafsir bi'l-Ma'thur.
• 110. Al-Durr al-Manthur, vol. 5, p. 198.
• 111. A’lam al-Nisa', vol. 4, p. 128.
• 112. Abu Ja'far Muhammad Ibn al-Hasan Ibn Farrukh al-Saffar al-Qummi was one of the most important transmitters of traditions in the third century. He died in 290 A.H. He wrote the book Basa'ir al-Darajat.
• 113. Thabit Ibn Dinar was a transmitter of traditions and companion of Imam al-Sajjad, Imam al-Sadiq and Imam al-Kazim ('a). His father was among the companions of Imam 'Ali ('a)
• 114. Basa’ir al-Darajat, part 3, p. 159.
• 115. Muhammad Ibn Ya 'qub Ibn Ishaq al-Kulayni al-Razi Baghdadi (Abu Ja’far) was a Shi'ah jurisprudent, knowledgeable about traditions, a scholar, and a top religious jurisprudent. He lived in Baghdad, and died in 329 A.H. One of his works is al-Kafi. (Mu'jam al-Mu'allifin, vol. 12, p. 116).
• 116. 'Abdullah Ibn Sinan Ibn Zarif was a transmitter of traditions, related traditions from Imam al-Sadiq's, was the treasurer for al-Mansur, al-Mahdi, al-Hadi, al-Rashid, and the 'Abbasid rulers. He lived in al-Kufah, and wrote the book Yawm wa Laylah. (Rijal al­Najjashi, p. 148; al-Fihrist by al-Tusi, p. 101; Mu'jam al-Mu'allifin, vol. 6, p. 62).
• 117. This is an epithet used for Imam al-Sadiq ('a).
• 118. Al-Kafi, vol. 3, pp. 342-343.
• 119. Furat Ibn Ibrahim Ibn Furat al-Kufi was a Qur'anic commentator and collector of traditions from the Imams ('a). Most of these traditions were related by al-Husayn Ibn Sa'id al-Kufi al-Ahwazi who was from Qum. He was a companion of the Imams al­ Ridha, al-Jawad, and al-Hadi ('a). This book is one of the sources used for Bihar al­ Anwar. He died in 300 A.H.
• 120. 'Abdullah Ibn 'Abbas was the Prophet's (paternal) cousin, and a companion of both the Prophet and Imam 'Ali ('a). He is the author of many Qur'anic commentaries and a collector of traditions.
• 121. Tafsir Furat, p. l72; Bihar al-Anwar, vol. 43, pp. 225-227.
• 122. Al-Amali by Shaykh al-Saduq, p. 291.
• 123. Abu al-Fadl, Ahmad Ibn Abi Tahir Ibn Tayfur, from Marw, was a poet, collector of traditions, and rhetorician. He was born in 204 A.H. in Baghdad, and died in 280 A.H. He wrote, al-Manthur wa'l-Manzum (in 14 volumes), Mu'jam al-Mu'allifin, vol. 1, p. 256.
• 124. He wrote a commentary on the book Nahj al-Balaghah.
• 125. Balaghat al-Nisa ', p.23; Sharh Nahj al-Balaghah, vol. 4, p. 87.
• 126. Abu Bakr Ibn 'Abd al- 'Aziz al-Jawhari was the author of al-Saqifah. He died in 298 A.H. He was a trusted Sunni transmitter of traditions.
• 127. Refer to Rayahin al-Shari'ah, vol. 1, pp 311, 314, 333 and vol. 2, p. 44.
• 128. A'lam al-Nisa', vol. 4, pp. 117 and 129. (A part of this speech is written from the words of her daughter, Zaynab ('a), in the section about her.)
• 129. Al-Isti'ab, vol. 4, p. 1983.
• 130. Usd al-Ghabah, vol. 5, p. 519.
• 131. Al-Mu'jam al-Kabir, vol. 22, 397.
• 132. Al-Jami 'fi'l-'Ilal wa Ma'rifat al-Rijal, p. 244.
• 133. Mirza Muhammad Ibn 'Ali Ibn Ibrahim Istarabadi al-Shi'i lived in Najaf and died in 1028 A.H. He was a jurisprudent, transmitter of traditions, an expert on distinguished persons [of Islam] and the author of many books, including Manhaj al-Maqal fi Tahqih Ahwal al-Rijal (Mu'jam al-Mu'allifin, vol. 10, 298).
• 134. Manhaj al-Maqal, p. 400.
• 135. Ayatullah Sayyid Abu al-Qasim al-Musawi al-Khu'i was a religious authority (Marji Taqlid) for the world's Shi'ah population. He was contemporary, and passed away in 1411 A.H.L. He was the author of many books, including Mu'jam Rijal al-Hadith (in 23 volumes) and Tafsir al-Bayan.
• 136. Mu'jam Rijal al-Hadith, vol. 23, p. 198.
• 137. Tanqih al-Maqal, vol. 3, p. 81.
• 138. Ruhullah Ibn Sayyid Mustafa Ibn Sayyid Ahmad al-Musawi al-Khumayni was born in 1320 A.H. in Khumayn, died in 1409 A.H., and was the leader of the Islamic Revolution in Iran. He was a worldwide religious leader (Marji' Taqlid) and the author of many books, such as Misbah al-Hidayah Ila al-Khilafah.
• 139. Sahifat al-Nur, vol. 6, p. 185.
• 140. Tahdhib al-Tahdhib, vol. 6, p. 608; Tahdhib al-Kamal Fi Asma' al-Rijal, p. 247.
• 141. Al-Mu'jam al-Kabir, vol. 22, p. 415.
• 142. Al-Mu'jam al-Kabir, vol. 22, p. 415.
• 143. Muhammad Yusuf Ibn Shaykh Muhammad Ilyas al-Kandihalawi was born in 1335 A.H. in Dehli, India and died in 1384 A.H. in Pakistan. He participated in the classes of great men. He was a contemporary writer and evangelist. He wrote the book Hayat al-Sahabah.
• 144. Hayat al-Sahabah, vol. 2, p. 435.
• 145. Usd al-Ghabah, vol. 5, p. 524; al-Mu'jam al-Kabir, vol. 22, p. 423.
• 146. Ahmad Ibn Hanbal, al-Musnad, vol. 6, pp. 77, 282, 283, and 240; al-Mu'jam al­Kabir, vol. 22, pp. 397-424; Bihar al-Anwar, vol. 36, pp. 351, 352.
• 147. Al-Sihah al-Sittah are six major collections of traditions that have been recorded by Sunni scholars. They are considered to be reliable and trustworthy by the Sunni scholars. They are, al-Jami' al-Sahih by al-Bukhari, al-Sahih by Muslim al­Nayshaburi, al-Sunan by Ibn Majah, al-Sunan by al-Tirmidhi, al-Sunan by Abu­Dawud, and al-Sunan by al-Nasa'i.
• 148. Tahdhib al-Tahdhib, vol. 12, p. 440; A'lam al-Nisa', vol. 4, p. 128.