Chapter 1

“FATIMIYYAH IS ASHURAʾ”

‘Fāṭimiyyah means to oppose the chiefs of oppression…’

In one of his writings, Grand Ayatullah Shaykh Lutfullah Safi Gulpaygani elucidated upon some issues in regards to the personality of Sayyidah Zahrā, peace be upon her. In speaking about commemorating the [days] of Fāṭimiyyah^1, he stated that, “…in every religious event and at every opportunity [which we are given], we must speak about her standpoints, life, her traits of asceticism, worship [of God], and her knowledge…”

1 Fāṭimiyyah refers to the annual programs which are held throughout the Muslim world to commemorate the martyrdom of Fāṭima Zahrā, peace be upon her, the only daughter of Prophet Muhammad, peace be upon him and his family. As there are numerous dates in history on when she left this world and no one knows for sure on which day she died, the scholars have deemed that it is best to remember her on the two most well-known dates – 75 days after the death of the Messenger of God, peace be upon him and his family, and 95 days after the death of the Messenger of God, peace be upon him and his family.

In the Name of God, the Most Gracious, the Most Merciful

What can be said when trying to express the status of the Ahlul Bayt, peace be upon them, specifically the eminence of Sayyidah Fāṭima Zahrā, peace be upon her, and the blessings which emanate from all of them – and from where shall we start!? These people are individuals whom God, the Most High, had created the entire world of existence for, just as the Messenger of God, peace be upon him and his family, had stated:

Had it not been for us (the Prophet and the Ahlul Bayt), God would not have created Adam nor Eve nor the paradise nor the hell-fire nor the sky nor the earth.2

In addition, the Commander of the Faithful, peace be upon him, had written the following in his letter to Muʿāwiyah in regards to the status of the Ahlul Bayt, peace be upon them:

The wordings of this passage are extremely important.3 There are some people who claim that the meaning of this statement is that “The people have been trained or have had their nurturing and upbringing under our school of teachings (the Ahlul Bayt)” however there is no problem in stating that the meaning of this statement is (also that), “The ultimate purpose of creation is the manifestation and existence of Muḥammad and the family of Muḥammad, peace be upon all of them.”

There is also a sacred tradition (ḥadīth al-qudsī) in which God has said:

I created you (Muḥammad – and as an extension the Ahlul Bayt) for Me (God).4

In yet another tradition we read:

Had it not been for you (Muḥammad) I (God) would not have created the entire universe.5

It is impossible for the human mind to fathom what the meaning of the words of God, the Most High, are when He says, “I created you (Muḥammad) for Me and I created the entire world of existence for you.” WHAT DOES THIS MEAN!?

That which we generally derive from all of these statements is that their (Prophet Muḥammad, peace be upon him and his family, and his Ahlul Bayt, peace be upon all of them) relationship with God, the Most High, is something extremely extraordinary just as He Himself is elevated and superior [than everything else in existence]. Of course the Noble Prophet, peace be upon him and his family, expresses his own inability [to reach the level of truly ‘knowing’ God] and openly states:

We fell short in truly recognizing You as You deserve to be known.

Therefore first off, we must appreciate the fact that whatever we have is due to the Ahlul Bayt, peace be upon them. Other than them, whatever else aany other person says [about matters of the faith or otherwise] - when one takes their words and reviews them, one will see that their words lack clarity and we cannot rely on their assertions. Rather, we see that everything is contained with the teachings which emanate from the Ahlul Bayt, peace be upon them and it is for this reason that the Prophet has said:

I leave behind you two weighty things – the book of God [Qur’an] and my family [the Ahlul Bayt].

This statement means: take everything [that you need in your life] from the Ahlul Bayt, peace be upon them, and reject everything that comes from other than them.

The Noble Prophet, peace be upon him and his family, has also said: “Do not seek to precede them (the Ahlul Bayt) nor fall back from them (the Ahlul Bayt) as if you seek to precede them, you will go astray, and if you stay behind, you will be destroyed.”

He, peace be upon him and his family, also said:

Do not seek to teach them (Ahlul Bayt) as they are more knowledgeable than all of you.

Amongst the Ahlul Bayt, peace be upon them, Sayyidah Zahrā, peace be upon her, enjoys a distinct pivotal role and significance. When the Ahlul Bayt, peace be upon them, are introduced, she is placed in the midst of them all, as we read:

They [those who are under the cloak during the revelation of 33:33] are Fāṭima and her father and her husband and her sons.6

Indeed, amongst the Ahlul Bayt, peace be upon them, Sayyidah Zahrā, peace be upon her, has a pivotal role, status and greatness for which all of the Imams, peace be upon them all, take pride in.

In reality, this blessed woman is actually a ḥujjah (proof or argument) over all of the Ahlul Bayt, peace be upon them – meaning that in order to prove their own truthfulness and to devoid the usurpers and oppressors, they have all made use of this magnanimous lady in their arguments.

Absolutely, all of the members of the Ahlul Bayt, peace be upon them, are a ḥujjah (proof or argument), however Sayyidah Fāṭima Zahrā’s, peace be upon her, ḥujjah is, from various aspects, greater than all of the Imāms!

Fāṭima Zahrā, peace be upon her, is the chief of all of the women of the entire universe; she is a part and parcel of the Messenger; and she is the wife of the [first] Representative of God. She is such a [significant] woman that she alone [from amongst the women-folk] was chosen to take part in the event of Mubāhilah, based upon the order of the Noble Qurʾān. In addition, from the members of the Ahlul Bayt, peace be upon them, she is the only woman who was granted the status of ʿiṣmah [infallibility] and spiritual purity just as her father, husband and her two sons were graced with. In that gathering [in which her spiritual purity was confirmed through the revelation of the Qurʾānic verse in chapter 33, verse 33], the wife of the Prophet, peace be upon him and his family, Umm Salama, blessings of God be upon her, was not permitted to partake in the sacred event in instead, the Prophet, peace be upon him and his family, told her:

You (Umm Salama) are on [a path of] goodness.

And thus, the only woman who was included in the verse of purification was Fāṭima Zahrā, peace be upon her.

In every aspect – other than in the status of prophethood - she is a carbon copy of her father: in terms of her mannerisms (akhlāq), knowledge (ʿilm) and perfection (kamālāt) and just as all of the Imāms, peace be upon them, in her life, her actions and her speech, the way she practiced her religion and followed the religious precepts, she is a guide towards the religious injunctions of the Divine.

Infact, she possesses [a level of] imāmate (Divinely-appointed leadership) in the sense of her knowledge and guidance and her honour, infallibility, munificence and the way in which she [spiritually] protected herself and thus, she is known as the ‘first woman of Islām’ and is a role-model for all.

Being active in the outside work force (outside of the house) and working along-side men (whom a woman is not related to) is beneath the status of every single woman who enjoys a special status [such as that of Fāṭima Zahrā, peace be upon her] and as such, today when compelled to be in such situations, [our women] must ensure to [properly] cover and safe-guard their modesty – so what can be said about that woman whose status has been described as:

Indeed God, the Most High, becomes angry with the anger of Fāṭima and is pleased at her pleasure.

Thus, for a woman such as her, to being present in those places [within the society] which are the exclusive domain of men, is something which would diminish her from the status of being ‘the greatest’, ‘the most preventative’ and ‘the most scared’.

2 ʿUyūn al-akhbār al-riḍā, volume 1, section 26, tradition 22

3 Nahj al-balāgha, letter 28

4 Al-Jawāhir al-saniyyah, Shaykh Ḥurr Amulī, pg. 710

5 Biḥār al-anwār, volume 68, section 61, tradition 1

6 Awālim al-ʿulūm, pg. 933

Chapter 2

THE SERMON OF FADAK (7)

One of the miracles of Sayyidah Fāṭima, peace be upon her, is her spontaneously delivered sermon [the Sermon of Fadak].

This grand woman, during that atmosphere [in Medina] of spiritual-asphyxiation and [during that period of the] major coup d’état which had taken place, and [shortly after] the tragic demise of the Messenger of God, peace be upon him and his family, and all of the other heartrending events which had transpired, delivered a sermon which is at the pinnacles of eloquence and oratory prowess.

This sermon is one the likes of which even the Commander of the Faithful, peace be upon him, even though he is the Leader (Imam) of the Eloquent Ones and the Commander (Amir) of those with Oratory Prowess, never had the opportunity to deliver such a comprehensive, illustrative, thrashing and ineffaceable sermon keeping in mind that he [ʿAlī b. Abī Ṭālib, peace be upon him] is the same person who has pronounced:

Certainly, we are the masters of speaking. Its veins are fixed in us and its branches are hanging over us… 8

The grandeur of Sayyidah Fāṭima, the Truthful and Chaste One, peace be upon her, resulted in the fact that in that major historical gathering and that large court proceeding [in the Masjid of the Prophet in which she delivered this historic sermon], the masses were not able to prevent her from delivering her words and [for those in that gathering] it was as if the Noble Prophet of Islam, peace be upon him and his family, himself was present and speaking to the masses! In fact, many of the people present, heard the truths being presented as they were [by her], and broke down in tears.

In any case, this sermon is comprised of extremely lofty content and is, as we once again state, one of the miracles of the Ahlul Bayt and has even been narrated in a book compiled in the second century after the migration (hijrah) entitled ‘Balāghat al-Nisā’ of Ibn Ṭayfūr9.

Of course, the greatness of this lady [which has been mentioned in the Islamic sources] is numerous – just reflect on the famous Prophetic tradition in which he, peace be upon him and his family, said:

Indeed God, the Most High, becomes angry with the anger of Fāṭima and is pleased at her pleasure.10

Even though this tradition is extremely brief, however it is exceptionally sublime and notable in its import. The actualities and critical particulars [of this statement] are so impressive that Imam al-Mahdi, peace be upon him, himself has used this tradition as substantiation [in his own statements and declarations].

We can also consider the tradition in which the Noble Prophet, peace be upon him and his family, whenever he wished to console and reassure his daughter Sayyidah Fāṭima, peace be upon her, would tell her:

I give you the glad tidings O Fāṭima! Indeed al-Mahdi is from you.11

This statement is extremely important as the Noble Prophet, peace be upon him and his family, is the first individual in the creation of the world of possibilities - and to grant comfort to his only beloved daughter and prepare her to bear the tribulations and everything which will transpire in the future, he comforts her by telling her that “al-Mahdī is from you” – meaning that everything originates from you (Fāṭima) and everything exists solely for you (Fāṭima); the gradual forward march of the entire world is one which is moving towards you (Fāṭima) and the victory of truth over falsehood and the eventual victory of the Divine Light over the spiritual darknesses are all for you (Fāṭima).

In any case, as we have said, the words which speak about the greatness of Fāṭima Zahrā, peace be upon her, are too numerous [to enumerate].

Honouring Fāṭimiyyah and the stances of Fāṭima, and the life history of Fāṭima, and the asceticism of Fāṭima and the worship of Fāṭima and the knowledge and wisdom of Fāṭima must always be a part of our religious regiment and in our spiritual discourses, writings and at every possible juncture and opportune moment we find out selves in, we must speak about these things.

We must also always speak about the tribulations which befell this woman which are so openly acknowledged and accepted that they are even recounted in books such as Al-Nihāyah fī al-gharīb al-ḥadīth wa al-athār of Ibn Athīr – even though he is a Sunni and this book is one of Arabic lexicon – when he writes about the death of the Messenger of Allah, peace be upon him and his family, he was not able to withhold himself and thus, he too was forced to allude to these tribulations!

In his work, Al-Nihāyah fī al-gharīb al-ḥadīth wa al-athār, Ibn Athīr, refers to the word “ﺚﺒﻨﻫ”, after which he quotes the following two lines of poetry from Sayyida Zahra, peace be upon her, as proofs of, those tragedies and the breaking of her sanctity which this illustrious women of Islam possessed – and if any aware person would read these lines of poetry, he would understand much [of the history of what transpired]. These words clearly explain the intense level of displeasure of Fāṭima Zahrā, peace be upon her, and also allude to the pains and sorrow which she faced and also the protests which she raised in regards to what befell her. When she spoke and addressed her noble father, she said the following words:

Shortly after you such troubles and incidents came up, that if you had been alive they would not have increased; your death upon us is similar to the Earth that is devoid of rain - your nation defaulted (from their promise) after your departure, then you be witness and do not neglect it.

He then says:

We must work at teaching the Islamic history to the peoples of the world; we must carry the words of Sayyidah Zahrā, peace be upon her, specifically that grand and expressive sermon which is counted as one of her miracles, to the people of the entire world.

During these Fāṭimiyyah events, we must glorify, show respect and veneration to this great celestially-sent being and must instill the love and affection for this distinct woman of Islam, the daughter of the Noble Prophet of Mercy – Fāṭima al-Zahrā, peace be upon her, within the hearts of all people.

Today, we are all in need of taking Sayyidah Zahrā, peace be upon her, as our role model. Our society needs to look towards her and follow her example in how she lived her married life and also in how she brought up her children – as indeed she had the best approach and technique in these regards.

Today, the words of this great woman must become the life-lessons in the lives of all women – rather, even in the lives of us men! This great woman conveyed to the world the true status and the true level of dignity which women possess and has proclaimed: “The best of women is that one whom does not see other strange men and whom no strange men see her.”

This is what Sayyidah Zahrā, peace be upon her, has left within the hearts of all spiritually awake people and those who actively worship and serve God and are constantly on the search for truth, till today and until the end of the world. Fāṭimiyyah is an era; Fāṭimiyyah means to oppose the leaders of oppression; Fāṭimiyyah means to wage war in order for truth to be victorious over falsehood and ultimately, Fāṭimiyyah means the global and Divinely appointed governance of Imam al-Mahdi, may Allah hasten his noble advent!

Yes indeed! Fāṭimiyyah is Ashura; Fāṭimiyyah is the night of al-Qadr; Fāṭimiyyah is Ghadeer; Fāṭimiyyah is the 15th of Shaʿbān and Fāṭimiyyah is, in its true essence, the day of victory of Light over darkness.

In the radiance of extolling the virtues of this great woman, all of the aspects of the faith of Islam and the supreme authority and mastership of the purified leaders of the faith (Imāms) and the invitation to Islam, the Qurʾān and the teachings of the Ahlul Bayt – and in summary – the messengership of the Messenger of God, peace be upon him and his family, must be conveyed to others.

One thing which we must keep in mind is that we must constantly fight against: innovations (in the religion); gravitating towards the foreign elements; instruments of turmoil (within our community); sins; the prevalence of difficulties and tribulation, immorality, obstinacy and deviation.

The school of the Ahlul Bayt, peace be upon them, is a religious school built upon knowledge and wisdom; it is a school of learning and spiritual vigilance; it is a school of immediacy and equality and one of intellectual progress and one of illuminating reflection and this is yet another thing which we must all convey to others when we have these opportunities. All of us must be appreciative of the institution of the enlightening Majālis-e-Fāṭimī and take full use of the blessings contained therein. One of the most important responsibilities which we have in this regards is to make supplication with complete humility and penitence to God, the Most High, for the hastening of the advent of the dear child of Fāṭima, Imam al-Mahdī, may Allah hasten his noble advent.

O God! Hasten his noble advent and make us amongst his helpers and his assistants and allow us to sacrifice our lives in his presence!

7 We have presented the entire text of this sermon at the end of this article. (Tr.)

8 Nahj al-balāgha, sermon 233

9 Available on-line in Arabic here.

10 Ṣaḥīfa Imām al-Riḍā, peace be upon him, pg. 45, tradition 22

11 Al-Burhān of Muttaqī al-Hindī, page 94

Chapter 3

THE HISTORIC FADAK SERMON OF FATIMA

It is quoted in the book al-Iḥtijāj of Shaykh al-Ṭabarsī from ʿAbdullāh b. Ḥasan who relates from his fore-fathers that when Sayyidah Zahrā was informed that Abū Bakr had confiscated Fadak, she put on her veil and cloak, and accompanied by some servants and women of the Banī Hāshim, came to the Masjid and facing Abū Bakr and the Muslims who were present, recited a powerful sermon.

Sayyidah Zahrā had worn a long dress (and was thus placing her feet upon her dress) and her way of walking was similar to that of the Prophet. When she entered the Masjid, Abū Bakr was seated with a group of the Muhājirīn, Anṣār and others and a curtain was put up for her and she sat behind it.

LAMENTATION OF THOSE PRESENT

Sayyidah Zahrā heaved a sorrowful sigh from her scorched and aggrieved heart such that all of those present were affected by it and began to weep. The gathering was converted into a mourning ceremony and everyone was deeply touched. Sayyidah Zahrā then remained silent for a moment until the weeping of those present calmed down, and then she began her speech.

Praise and Eulogy for the Lord and Witness of the Unity of Allāh and the Prophethood of Muḥammad She started her speech^12 by saying:

“Praise be to Allāh for His bounties (upon us) and thanks be to Him for all that He inspired; and commended is His name for all the bounties He created before our own creation, for all the common bounties that He bestowed (upon us) from His Ownself without even (our) asking for it, and abundant and complete bounties^13, such plenteous and unlimited bounties whose numbers cannot be computed,14 and thanks cannot be offered for the duration and commencement (of the bounties), and whose perpetuity is beyond comprehension. He invited (His servants) to offer praise, thus resulting in  an increase and perpetuity (in their blessings)15, and in lieu of this abundance (of bounties), Allāh desired that His creatures praise Him. Again, He invited you (to perform good deeds) resulting in bounties of this world as well as for the hereafter.

I bear witness that there is no other diety (worthy of worship) except Allāh - He is Unique and Unparalleled. Certainly interpretation (and result) of this witness (of monotheism) is sincerity, and it’s comprehension has been placed in the hearts, and the mind is illuminated by its (profound) understanding. He (Allāh) cannot be seen with the eyes, nor can He be described with the tongues, and His state cannot be perceived. He is the One Who created all things without any past prototype, and originated them without having any past image and equals. Rather He created them with His Might and dispersed them according to His Will, He did not create them for a need, nor did He shape them for a benefit (for Himself), but rather (He did all of this) to establish His Wisdom and to bring their (the creature’s) attention to His obedience, and manifest His Might and (so that) His creatures may venerate Him, and (He created to) strengthen His invitation by dispatching His prophets and friends. Thus He provided recompense for His obedience and granted punishment for His disobedience, (He informed) His slaves from performing such acts that invite His wrath, and thus would gather them in His Paradise.

And I bear witness that my father Muḥammad, is His slave and His Messenger, while Allāh the Almighty chose him and selected him before bestowing prophethood upon him, and named him before selecting him, and chose him before sending him (for the mission of Islām), when the whole of creation was concealed in the hidden world, and they were in awe, and were in the extinction of nothingness.

Almighty Allāh was certainly aware of the consequences of all the tasks, and was acquainted with the occurrences of the ages, and conscious of the position of the destined. Allāh sent His Prophet so as to complete His commands, to execute His rulings, and to deliver His decisive ordinances. He saw the nation divided into various religions, addicted to their places of worship, worshipping their idols, denying Allāh despite their knowledge of Him. Then Allāh illuminated their darkness (misguidance) through the medium of my father Muḥammad and lifted the veils of obscurity from their hearts, and removed ignorance from their eyes. He (the Prophet) stood up among them for their guidance; delivered them from misguidance, enlightened their eyes from blindness, guided them towards the ‘Straight Path’ and invited them towards ‘the Right Path’.

Then, Allāh took away his soul with affection and by his choice, willingness and submission. Thus, Muḥammad was relieved of the toils of this world and entered (the world of) comfort. There, he lives in ease among the righteous angels, and in the Paradise of the forgiving Lord, and in the neighborhood of the Mighty King.

May Allāh’s mercy be upon my father, His messenger and the trustworthy one with regards to His revelation, His friend, the best among His creations, His favorite one; and peace upon him and Allāh’s Mercy and Blessings.

12 This is the renowned sermon of Sayyidah Fāṭimah al-Zahrā. The words of the Infallibles are far beyond the comprehension of anyone except their Creator, who created them as the epitome of infallibility and embodiment of perfection. Their words are replete with lucidity, insight and perfection, while pearls of wisdom and eloquence flow through their tongues. It is for this reason that I have mainly relied upon the book “Khutbae Haḍrat Fāṭimah” of one of the present Marja, Āyatullāh al-Uẓmā Shaykh Ḥusayn ʿAlī al-Muntazarī, wherein he explains each of her statements in detail.  Instead of translating the literal meanings, I have sufficed upon quoting their explanation. For further study, readers are requested to refer to this informative work.

13 Refer to the Qurʾānic verse: “This day have I perfected for you, your religion, and have completed my favour upon you, and chosen for you Islām (to be) the religion.” Sūratul Māʾidah (5): 3. This verse was revealed on the day of Ghadīr al-Khum wherein the authority of Imām ʿAlī was established by the Prophet while returning from the farewell pilgrimage. Thus the ‘complete bounties’ in this case refers to the bounty of the wilāyah of Imām ʿAlī by whose means the bounty of guidance is completed.

14 Refer to the Qurʾānic verse: “And if you reckon Allāh’s bounties, you will not be able to compute them.” Sūrah Ibrāhīm (14): 34.

15 Refer to the Qurʾānic verse: “And when your Lord declared: If you are grateful then I will increase (My favours) upon you, and if you are ungrateful, then verily My torment is indeed severe.” Sūrah Ibrāhīm (14): 7.

FOCUS UPON MEMORIZING THE QUR'AN, AN EXALTED TRUST OF ALLAH

You are the slaves of Allāh and you are the establishers of His commands and prohibitions. You are the possessors of His religion and His revelation, the trustworthy ones with regards to yourselves and you should propagate it (Islām) to other nations, while you deem yourselves worthy of all this?16

A pledge had been taken from you in advance by Allāh and there is among you His remembrance and that is the book of Allāh (Qurʾān), the speaking one. It is a book of complete truthfulness and a bright light, the brilliant light. Its imminence is evident, its secrets are revealed, its apparent aspects are clear, its adherents become reasons for others to envy, it leads its adherents to the status of paradise (or the pleasure of Allāh), its listeners are guided towards salvation^17 and through it are gained the illuminated evidences of Allāh. It determines the ordinances and prohibitions (of Allāh), its evidences are illuminated and its proofs are sufficient, it contains the virtues of the recommendable acts (mustaḥabbāt)18, freedom with regards to performing the lawful things (mubāḥ)19 and (informs about the) discouraged (makrūḥ)20 acts, and in it are written down other legal laws (of Islām).

16 Here Sayyidah Fāṭimah taunts the audience and says that you think that you are worthy of all of these great entitlements and satisfied with it, while the reality is that you do not stand up to defend truth against falsehood. Then what is the use of this status being bestowed upon you when you do not act and defend the rights of the Ahlul Bayt?

17 Refer to the Qurʾānic verse: “And when the Qurʾān is recited, then listen to it and be attentive that you might be shown mercy.” Sūratul Aʿraf (7): 204.

18 They are the recommended acts which are rewarded, but if they are not performed, then no sin is committed. For example, the optional (nāfilah) prayers that either precede or follow the daily prayers.

19 Permissible acts, performance or non-performance of these acts does not entail any reward or punishment.

20 There are certain unworthy acts, which a Muslim is advised to avoid, but no sin is committed if one engages in them, Allāh’s pleasure is not in them.

CONCENTRATION UPON THE PHILOSOPHY AND AIM OF DIVINE ORDINANCES

Faith has been set so as to cleanse you of polytheism; ṣalāt (prayers) are prescribed to keep you away from pride, zakāt (charity) has been prescribed to purify ones’ self and results in the increase of sustenance^21; ṣawm (fasting) has been prescribed so that genuineness may be reinforced; ḥajj (pilgrimage to Mecca) has been prescribed to establish the religion; justice is prescribed to establish proper harmony in the hearts; the obligation to obey us (the Ahlul Bayt) has been prescribed to set up order in the community, and our authority (imāmah) has been prescribed to save the people from differences.

Jihād (struggle) is the honour of Islām and a humiliation for the people of polytheism and hypocrisy; patience has been made a medium for recompense to be bestowed^22; enjoining good has been prescribed for the general welfare (of the society); righteousness with one’s parents is a safeguard against His (Allāh’s) wrath; kindness with one’s relatives is a medium of increasing one’s age and results in an increase of friends and relations; retribution has been prescribed so that people’s lives may be safe-guarded^23; fulfillment of vows leads to forgiveness^24; consideration of accuracy in measurement in weighing commodities saves one from loss.

Prohibition of intoxicants has been prescribed so that humanity may remain away from filth^25; the prohibition of defaming (of adultery) has been prescribed so as to keep oneself away from the curse of Allāh^26; robbery has been prohibited so that the hands may be pure; and polytheism has been prohibited so that sincerity may be established in Allāh’s Divinity.

Thus fear Allāh as you should, and (see that) you die not but as Muslims.27 Obey Allāh with regards to His orders and prohibitions for surely only those of His servants are conscious of Allāh who are endowed with knowledge.28

21 Refer to the Qurʾānic verse, “Take alms out of their wealth (O Prophet), you would cleanse them and purify them thereby.” Sūratul Barā’at (9): 103

22 Refer to the Qurʾānic verse, “Verily, only the patient ones will be paid their recompense without any account.” Sūratul Zumur (39): 10

23 Refer to the Qurʾānic verse, “And for you there is (security of) life in retribution, O you people of understanding, so that you may guard yourself (against evil).” Sūratul Baqarah (2): 179

24 Refer to the Qurʾānic verse, “They who fulfill their vows, and fear the day the woe of which stretches far and wide” Sūratul Dahr (76): 7

25 Refer to the Qurʾānic verse, “Intoxicants and games of chance, (dedication of) stones (i.e. idols) and (divination by) arrows, are only an abomination of Satan’s handiwork.” Sūratul Māʾidah (5): 90

26 Refer to the Qurʾānic verse, “Verily they who accuse protected believing women, unaware (of the crime), shall be accursed in this world and in the hereafter.” Sūratul Nūr (24): 23

27 Noble Qurʾān, Sūrah Āle ʿImrān (3): 102

28 Noble Qurʾān, Sūratul Fāṭir (35): 28

THE DECISIVENESS OF THE PROPHET IN STRENGTHENING THE PATH OF GUIDANCE

O people! Know that I am Fāṭima and my father was Muḥammad. I say and I will repeat this again and again and I do not utter any falsehood, and whatever I do shall not be wrong.

Indeed an Apostle from among yourselves has come to you, grievous to him is your falling into distress, (he is) solicitous regarding your welfare, towards the faithful (he is) compassionate, (and) merciful.29

If you look and understand, you will find that this Apostle is my father and not the father of any one of your women; he is the brother of my cousin (Imām ʿAlī) and not the brother of any one of your men and how fortunate is the one related to him (the Prophet).

The Prophet proclaimed the message and prevented the people from ignorance and polytheism and worked at opposing the customs of the polytheists. He broke their backs while their breath was entrapped in their chests. He called to the way of his Lord with wisdom and kind exhortation.30 He broke the idols and crushed the heads (of rebellion) of the polytheists until they were eradicated and took to flight. Then, the darkness of the night passed and it dawned and the truth became manifest in its true form. When the leader of the religion (the Prophet) spoke, foam gushed forth from the mouths of the polytheists and they became silent; the degraded group of the hypocrites was annihilated and pledges between disbelief and animosity broke. You all started uttering words of sincerity (Monotheism) and you were among a group consisting of illuminated countenances and fasting ones - those whom Allāh intended to keep off from them uncleanliness and purify them with a thorough purification.31 Indeed, you were on the brink of the pit of the hell-fire.32

You were a community that was (considered just) - a medium who would quench the thirst of others and were a tool in the hands of the avaricious. You were similar to the place were hasty men come to take the fire (for their own benefit) and were being trampled under the feet while at that time, your state was such that you would drink water from the wayside gutter and your food was the unclean hides (of animals) or leaves. You were the humiliated and degraded ones from among the masses, fearing that people may carry you away by force!33 Thus Allāh, the Blessed, the Sublime, delivered you through the medium of my father Muḥammad, while you attained this deliverance after he (the Prophet) had to face numerous difficulties and fight with the stubborn polytheists, the beasts among the ʿArabs and after that with the People of the Book (the Christians and the Jews).

29 Noble Qurʾān, Sūratul Tawbah (9): 128

30 Refer to the Qurʾānic verse, “And call you unto the way of your Lord with wisdom and kindly exhortation and dispute with them in a manner which is the best.” Sūratul Naḥl (16): 125

31 Refer to the Qurʾānic verse, “Verily Allāh intends but to keep off from you (every kind of) uncleanliness O people of the House, and purify you (with) a thorough purification.” Sūratul Aḥzāb (33): 33

32 Noble Qurʾān, Sūrah Āle ʿImrān (3): 103

33 Refer to the Qurʾānic verse, “And remember when you were few and deemed weak in the Earth, fearing that people may carry you away by force, but He strengthened you with His aide and provided you with the good things (of sustenance) that you may give thanks” Sūratul Anfāl (8): 26

ROLE OF IMAM ʿALI IN THE DEFENSE OF ISLAM

Whenever the polytheists kindled the fire of wars, Allāh would put it out; and when the adherents of Satan would manifest themselves or the beastly ones among the polytheists opened their mouths of envy, he (the Prophet) would dispatch his brother (Imām ʿAlī) towards them. He (Imām ʿAlī) would crush them and extinguish the blaze of their fire with his sword and he (Imām ʿAlī) bore extreme brutality in the way of Allāh and strove to obey the commands of Allāh. He was the nearest to the Prophet of Allāh and the master of the friends of Allāh.

He was always ready to serve the creations (of Allāh), looking over the welfare of the people, endeavoring and toiling (in this way) and he was not affected with the censure of any censurer^34; while you were living a life of pleasure and peace, and were far away from the severity of battle, (you were in) enjoyment and security. Then you waited that we, the Ahlul Bayt, may be engulfed in severity of trails and waited to hear this news and in the heat of the battle, you retreated and fled from the battlefield!

34 Refer to the Qurʾānic verse, “Soon will Allāh bring (forward) a people, them He loves and they love Him, lowly before the believers, mighty against the infidels, striving hard in Allāh’s way, and they fear not the censure of any censurer. This is the Grace of Allāh, He gives it to whomsoever He desires” Sūratul Māʾidah (5): 54

CRITICISM AGAINST THE TREACHERY OF MEN

Thus when Allāh the Almighty exalted his Prophet from this perishable world towards the abode of His prophets and His chosen ones, the thorns of hypocrisy became manifest in you and the mantle of your religion gave, and the astray ones, who were silent until yesterday, suddenly started shrieking; the degraded and mean ones came out of their burrows into the open ground, and the valiant ones of the polytheists of falsehood started roaring.

Now, these very people have taken the reins of authority into their hands and Satan has raised his head from the place of his concealment, inviting you towards evil - thus he found you to be among those accepting his invitation and you held him (in esteem) with the intention of securing position or being deceived. Satan invited you to rebel and found you to be (among the) base and meanest of people and he incited your rage and thus you became enraged.

Then you started to snatch the rights of others and entered the spring that did not belong to you and you did all of this when not much time had passed since the passing of the Prophet and the wound (of his death) was deep and our hearts had not yet healed, and the corpse of the Prophet was not even laid to rest in the grave!

You acted very swiftly dreading the outbreak of an agitation - beware that they themselves have fallen into the pit of agitation. Surely into trial have they already fallen, and verily hell encompasses the infidels.35

Far be it away from you! What has happened to you? Where are you wandering while the book of Allāh (The Qurʾān) is amongst you; whose orders are apparent and judgements are illuminated; its emblems dazzling and whose enjoinments and prohibitions are straightforward. Did you not leave it behind your backs and then turned your faces away from it in disgust and turned to something else for judgement? Evil for the unjust will be the exchange;36 and whoever seeks a religion other than Islām, it will never be accepted from him, and in the next world he will be among the losers.37

You did not even wait that the tempest may calm down! Rather, you  hastened to take the reins (of the caliphate) into your hands. After having acquired it (the caliphate), you started to ignite the fire of mutiny and you became engrossed in inciting the fire. You responded to the call of Satan, the seducer, and you intended to put out the light of the glorious religion.38 You started to destroy the practices of the chosen Prophet, then you delighted in suckling the delicacies of the caliphate and opposed the Ahlul Bayt in secret and in the open.

We have no choice but to bear the cuts of your daggers and the piercing of your spears into the body.

35 Noble Qurʾān, Sūratul Tawbah (9): 49

36 Noble Qurʾān, Sūratul Kahf (18): 50

37 Noble Qurʾān, Sūrat Āle ʿImrān (3): 85

38 Refer to the Qurʾānic verses, “They intend to put out the Light of Allāh with (the blow of) their mouths, and disdains Allāh save that He perfects His Light, though the infidels may detest this.” Sūratul Tawbah (9): 32 and “They intend they to put out the Light of Allāh with their mouths, but Allāh will perfect His Light, though the disbelievers may be averse.” (Sūratul Saff (61): 8)

REASONING OF FATIMA FOR FADAK

Now you presume that we do not have any inheritance from the Prophet - do you follow the customs of the (age of) ignorance? Is it the judgement of (the days of) ignorance (the Pagan era) that they desire? Who (else) can be better than Allāh to judge for the people of assured faith.39

Indeed, it is as bright as the sun that I am the daughter of the Prophet of Allāh.

O Muslims! Is it befitting that I am deprived of my inheritance? O son of Abū Quhāfah (Abu Bakr)! Is it contained in the Glorious Qurʾān that one should inherit from their father; while in your opinion, I should not inherit from my father? Indeed you have come with an unusual thing^40 (attributed) upon Allāh and His Prophet. Did you then intentionally forsake the Book of Allāh and leave it behind your backs? Allāh says: cAnd Sulaymān inherited Dāwūd^41; in regards to the life of Zakariyyah, He says: So grant me from Yourself an heir who shall inherit from me and inherit from the family of Yaʿqūb^42; ‘Allāh also says: And the blood relations are nearer to each other in the Book of Allāh^43; Allāh says: Allāh enjoins upon you about your children - the male shall have the equal of the shares of two females^44; and He also says, If he (the believer) leaves behind any goods that he makes a bequest for parents and (the nearest) kinsmen in goodness (this is) a duty upon the pious ones.45

You assume that I do not have a share and allowance (in the inheritance) and that I should not inherit from my father and that there is no relation between us? Has Allāh in His verses (of the Qurʾān) not taken into consideration everyone in general and are not all (of the) classes of men included in these verses? Is my father discharged from the applicability of this verse or do you say that two people of the same community do not inherit from one another? Are my father and I not a part and parcel of one community? Then, are you more cognizant of understanding the general and particular verses of the Qurʾān than my father and my cousin (Imām ʿAlī)? Then take it (Fadak) until we meet you on the Day of Judgement - where Allāh will be the Best Judge, and Muḥammad will be the claimant on that day, and our destined time of meeting will be the Resurrection and on that promised day, the fallacious ones will be engulfed in deep loss and their regret (on that day) will be of no use to them! For every prophesy, there is a (prefixed) time^46 and you will soon realize upon whom a torment (of tribulations) will descend which will disgrace him, and on who falls this lasting punishment.”47

39 Noble Qurʾān, Sūratul Māʾidah (5): 50

40 Noble Qurʾān, Sūrah Maryam (19): 27

41 Noble Qurʾān, Sūratul Naml (27): 16

42 Noble Qurʾān, Sūrah Maryam (19): 5-6

43 Noble Qurʾān, Sūratul Anfāl (8): 75

44 Noble Qurʾān, Sūratul Nisāʾ (4): 11

45 Noble Qurʾān, Sūratul Baqarah (2): 180

46 Noble Qurʾān, Sūratul Anʿām (6): 67

47 Noble Qurʾān, Sūrat Hūd (11): 39

INTENSE CRITICISM OF THE ANYAR

Then Sayyidah Fāṭima turned towards the Anṣār and said, “O group of valorous men! The aides of the nation! The helpers of Islām! What is this slackness (that you display) in regards to me while you are witnessing the oppression being meted upon me, but you still lie in a deep sleep! Did my father not say that the rights of a father for his children must be considered? How soon have you changed tracks, even though you possess the strength to stand up for my rights and are capable of supporting me regarding my claim! Do you then say that Muḥammad has passed away and there remains no responsibility upon us? His loss is great and the crack that has appeared (in Islām) is severe and the division is immense.

Unity has been shattered, the Earth is engulfed in darkness due to his concealment, the sun and the moon are eclipsed, and the stars have scattered away! Hopes have broken, mountains have crumbled, the family of the Prophet has been lost and their sanctity has been dishonored after his death! This is, by Allāh, a great calamity and a grand adversity, while this calamity is incomparable and there is no other greater calamity than the death of the Prophet!

This (the death of the Prophet) had already been conveyed to you in the Book of Allāh, may He be glorified.48 You were reading the Qurʾān day and night in a loud voice, lamentingly, in a normal tone and in a pleasant voice. As for what happened in the past to Allāh’s prophets and apostles - the command is decisive and destiny enjoined: And Muḥammad is not but an apostle, (other) apostles have already passed away prior to him, therefore if he dies or is killed, will you turn upon your heels? And he who turns upon his heels will by no means do harm to Allāh in the least, and soon shall We reward the grateful ones.49

Be aware! I have said what I wanted to say, even though I know that you will not assist me as this slackness of yours to assist us has become a part of your heart (your practice). But all of this complaint is the result of the grief of the heart and the internal rage (that I feel) and (I know that) it is of no use, but I have said this to manifest my internal sorrow and to complete my proof upon you.

Thus usurp it (Fadak) and fasten it firmly, for it is weak and feeble, while its shame and disgrace will always remain over you. The sign of the rage of the Supreme Allāh has been cast upon it, and it will be an everlasting disgrace upon you and it will lead you to the fire of Allāh which will engulf the heart. Thus Allāh sees whatever you do, ‘And soon shall those who deal unjustly know what an (evil) turning they will be turned into.’50

I am the daughter of that Prophet who was sent to warn you against the severe wrath of Allāh, Act (you) whatever you can, and verily we (too) act, and wait, indeed we too are waiting.”51

48 Refer to the Qurʾānic verse, “And Muḥammad is not but an Apostle, (other) Apostles have already passed away prior to him, therefore if he dies or be slain, will you turn upon your heels?” (Sūrat Āle ʿImrān (3): 144 )

49 Noble Qurʾān, Sūrat Āle ʿImrān (3): 144

50 Noble Qurʾān, Sūratul Shuʿarā (26): 227

51 Noble Qurʾān, Sūrat Hūd (10): 121-122

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Food for the mind

Table of Contents

Chapter 1 - “FATIMIYYAH IS ASHURAʾ”

Chapter 2 - THE SERMON OF FADAK (7)

Chapter 3 - THE HISTORIC FADAK SERMON OF FATIMA

LAMENTATION OF THOSE PRESENT

FOCUS UPON MEMORIZING THE QUR'AN, AN EXALTED TRUST OF ALLAH

CONCENTRATION UPON THE PHILOSOPHY AND AIM OF DIVINE ORDINANCES

THE DECISIVENESS OF THE PROPHET IN STRENGTHENING THE PATH OF GUIDANCE

ROLE OF IMAM ʿALI IN THE DEFENSE OF ISLAM

CRITICISM AGAINST THE TREACHERY OF MEN

REASONING OF FATIMA FOR FADAK

INTENSE CRITICISM OF THE ANYAR