Al-Radhiyah

Satisfaction with what Allah, the Most High, has decreed for His servant is considered one of the highest levels of faith in Allah. Al-Sayyida Fatimah al-Zahra was satisfied with the unpleasant [worldly] life that Allah had decreed for her. This book in its entirety aims to discuss the tribulations and hardships that befell her, from her tender young age up to the time she left this world, while in her prime of her youth.

Throughout all this, she remained completely satisfied with what Allah had destined for her, including the fear, persecution, deprivation, poverty, grief, sadness, distress, suffering and anguish that she underwent; and this book highlights some of the hardships that she faced in her life. Indeed, it would be appropriate to include her [amongst those who are addressed] in the words of the Almighty:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

“O soul at peace!” (89:27).

ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً

“Return to your Lord well pleased [with Him] and having pleased [Him]!” (89:28).

because she was pleased with the [promised] reward of Allah, with what Allah had planned for her and what He decreed for her in this world, until Allah became well pleased with her.

Al-Zakiyyah

Words that are derivatives of ‘al-tazkiyah’ are mentioned numerous times in the Glorious Qur’an, such as the verses:

قَدْ أَفْلَحَ مَنْ زَكَّاهَا

“He who purifies it is successful” (91:9).

أَقَتَلْتَ نَفْسًا زَكِيَّةً

“Did you slay an innocent soul…” (18:74).

لِأَهَبَ لَكِ غُلَامًا زَكِيًّا

“That I may grant you a pure son” (19:19).

ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ

“And That is more beneficial and purer for you” (2:232).

This word (i.e., tazkiyah) means purification and growth. So, the first verse [mentioned above] means: ‘He who purifies his soul by cleansing it of lowly and vile traits such as gluttony, loquaciousness, anger, jealousy, niggardliness, love for authority, love for this world, arrogance and self-praise [is successful].’ Purification of oneself from these traits is achieved by purging them from oneself, and by performing righteous deeds that are contrary to miserliness, arrogance and the like. The second verse means: ‘Have you killed a pure soul that has not committed any crime or any action that warrants its slaughter?’ The third verse means: ‘A son who is pure from sin and perfect in his good actions.’

Al-Sayyida Fatimah al-Zahra (‘a) was al-Zakiyyah in the complete sense of the word, with all its meanings and connotations, and the Verse of Purification suffices to prove this matter. Thus, she is al-Zakiyyah meaning that she has been purified from all filth, and we have already discussed the meaning of filth (rijs) in our analysis of the Verse of Purification.

As for the fourth verse, it denotes ‘growth and increase’, and al-Sayyida Fatimah al-Zahra (‘a) is al-Zakiyyah in that sense also. We have already mentioned something that relates to this under the discussion of her title al-Mubarakah.

Al-Mardhiyyah

Indeed, those who have attained the pleasure of Allah have a lofty rank and an elevated status, for there are but a few servants of Allah with whom Allah is pleased and who have attained His approbation because of their moderation and steadfastness. Amongst those who succeeded in attaining this lofty status and elevated rank was our mistress Fatimah al-Zahra (‘a), for Allah was well pleased with her, and she had attained His pleasure by her worship and obedience, her austerity and charity, her patience and steadfastness.

Al-Hafiz al-’Asqalani has narrated that the Prophet of Allah (S) said: “Jibra’il came to me and said, ‘O Muhammad, verily your Lord loves Fatimah So, bow down in prostration!’ So, I prostrated…”1 Al-Dhahabi has also narrated that Jibra’il descended upon the Prophet (S) when Fatimah was born and said: “…Allah sends His salutations to you, and He sends His salutations to your newborn child.”2

Al-Muhaddathah

Before anything else, we must answer the question: Do angels converse with anyone other than the Prophet? And can they be seen or heard by anyone other than the Prophet (S)? In order to respond to these questions, we turn to the Glorious Qur’an to glean the correct answers:

1. Allah says:

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ

“And when the angels said, ‘O Maryam, verily Allah has chosen you and purified you and chosen you above all the women of the world’” (3:42).

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

“O Maryam, be obedient to your Lord and prostrate and bow down with those who bow” (3:43).

It is clear from this verse that the angels addressed Maryam with the aforementioned words of praise and divine mandates. There is no doubt that she could hear their call and understand their words, otherwise what use would there be in addressing her thus? And it is said that the one who spoke to her was Jibra’il himself3.

2. The Almighty says:

وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

“And mention Maryam in the book, when she withdrew from her family to an easterly place” (19:16).

فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

“So, she took a veil (to screen herself) from them; and We sent to her Our spirit, and it appeared to her in the form of a handsome man” (19:17).

قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا

“She said, ‘I seek refuge with Allah from you, if you are God- fearing’” (19:18).

قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا

“He said: ‘I am but a messenger of your Lord that I may give you [glad tidings of] a pure son’” (19:19).

قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا

“She said: ‘How can I get a son while no man has touched me, nor have I been unchaste?’” (19:20).

قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا ۚ وَكَانَ أَمْرًا مَقْضِيًّا

“He said: ‘So shall it be. Your Lord says: It is easy for me. And We shall make him a sign for the people and a mercy from Us, and it is a matter which has been decreed’” (19:21)

The exegetes are in agreement that the words ‘Our spirit’ is referring to [the angel] Jibra’il, who came to her in the form of a complete man, not lacking in anything. He stood in front of her, and a conversation took place between them.

3. The Almighty says:

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ

“And his wife, standing by, laughed as We gave the news of [the birth of] Ishaq, and after Ishaq, Ya’qub” (11:71).

قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ

“She said, ‘O my! Shall I, an old woman, bear children, while my husband [too] is an old man? That is Indeed, an odd thing!’” (11:72).

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ

“They said: ‘Are you amazed at Allah’s dispensation? Allah’s blessings and mercy be upon you the Ahl al-Bayt. Verily He is the Owner of all Praise and Glory’” (11:73).

These verses are talking about the angels visiting the house of Ibrahim al-Khalil (‘a) in order to bring him glad tidings of a son. His wife Sarah was serving them and bringing them food, thinking that they were [ordinary] guests. These verses clearly show that Sarah spoke with the angels, and they addressed her as mentioned above.

4. The Almighty says:

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ

“And We revealed to the mother of Musa [saying]: ‘Nurse him. Then, when you fear for him, cast him into the river’…” (28:7)

The exegetes have mentioned that the meaning of ‘We revealed’ is ‘We inspired’ and ‘put in her heart’. According to one opinion, she was called and [directly] addressed in this way.

In his commentary of al-Jami’ al-Saghir, al-Munawi quotes the following from al-Qurtubi:

Muhaddathun is the plural of muhaddath, meaning one who is inspired or who has a true intuition. This is one in whose heart something is placed in the form of inspiration and unveiling (mukashafah) from the higher realms, or one whose tongue flows with truth without intending it, or with whom the angels converse even though he [or she] is not a Prophet, or one who is correct when he offers an opinion or an estimation – as if he was informed about it and it was cast into his heart from the heavenly realm. Thus, it manifests in the way it comes upon him, and this is an honour that Allah bestows upon whomsoever He wishes from among His righteous servants; and this is a lofty rank from the ranks of the close servants of Allah4.

After these preliminary notes, it is not difficult for us to understand that al-Sayyida Fatimah al-Zahra was a Muhaddathah, as the Mistress of all Women of the World and the daughter of the Master of all Prophets and Messengers is no less in rank and status than Maryam, daughter of ‘Imran, or Sarah, wife of Ibrahim, or the mother of Musa. This, of course, does not mean that Maryam or Sarah or the mother of Musa were Prophets, and similarly, it does not mean that al-Sayyida Fatimah al-Zahra was a Prophet.

Shaykh al-Saduq has narrated in ‘Ilal al-Shara’i’ from Zayd Ibn Ali who said: I heard Aba Abdillah (al-Sadiq) saying, “Fatimah was named Muhaddathah because the angels would descend from the heavens and call out to her, just as they called out to Maryam, daughter of ‘Imran, saying: ‘O Fatimah, verily Allah has chosen you and purified you and chosen you above all the women of the world.’”5

Imam al-Sadiq (‘a) said to Abu Basir: “…And Indeed, we have the Book (mushaf) of Fatimah, and what would make them understand what the book of Fatimah is?” He then added: “It is three times the size of this Qur’an of yours, and by Allah, it does not contain a single letter from your Qur’an. Rather, it consists of what Allah dictated and revealed to her…”6

This hadith uncovers certain matters for us that require investigation and study. When the Imam (‘a) says: ‘three times the size of this Qur’an of yours,’ he means the size in terms of the volume of its contents, and because the Qur’an is a famous book that is known to the Muslims at all times and in all places – they know its size and how many chapters and verses it contains. This is why the Imam (‘a) used the Qur’an as a comparison and a gauge by which to describe the Book of Fatimah (‘a) in terms of size and volume.

So, for example, if the Qur’an was printed with average-size letters on medium- sized pages, we can estimate that its pages would number about five hundred. Now, if we were to print the Book of Fatimah (‘a) using the very same font and page-size, we would end up with a book that has one thousand five hundred pages i.e., three times the number of pages in the Qur’an. This is what the Imam (‘a) means when he says: ‘three times the size of this Qur’an of yours’. It does not mean that the Qur’an, which is currently in our possession, is incomplete and that the Book of Fatimah is required to render it complete. No, and a thousand times no! Neither does it mean that Allah revealed another Qur’an to al-Sayyida Fatimah (‘a). All those who make such claims are either ignorant or recalcitrant fabricators of lies.

As for the word ‘mushaf’, even though it has become synonymous with the Qur’an in our present time, its lexical meaning is simply ‘book’. In his Mukhtar al-Sihah, al-Razi says: [It is] mushaf or mishaf, and the former is more correct because it is derived from ashafa meaning ‘that in which pages have been compiled’. In [the dictionary] al-Munjid we find: al-mashaf and al-mushaf, the plural of which is masahif, is a collection of pages placed together between two covers of a bound book. And in Sirah al-Lughah: mishaf or mushaf means ‘a notebook’.

Al-Farra’ says: The Arabs found it difficult to pronounce the dhamma [vowel] on letters So, they made its [first letter] mim, maksur and its original form is with the dhamma, hence the words mushaf, mukhda’, mutraf etc. because it is derived from ashafa meaning ‘that in which pages have been collected’.

In Misbah al-Munir we read: …al-sahifah is a piece of leather or paper which has writing on it… and its plural is suhuf and saha’if… and al-mushaf has a dhamma on the mim though it is more commonly pronounced with a kasra.

In Aqrab al-Mawarid: al-mushaf is a passive participle (ism maf’ul) … and it refers to a compilation of pages or a collection of pages between two covers of a bound book… and there are two other pronunciations for this i.e. al-mishaf and al-mashaf. Its plural is masahif. In [the famous lexicon] Lisan al-’Arab: al-mushaf is a collection of written pages between two covers… and it has also been recorded with kasra and fatha [on the mim].

In the following hadith, Imam al-Sadiq (‘a) tells us about the meaning of al-Muhaddathah and Mushaf Fatimah:

…One of his companions asked him about the mushaf of Fatimah, So, the Imam (‘a) paused for a long time and then said, “Indeed, you are searching for that which you want and that which you do not want! Fatimah remained [alive] for seventy-five days after the Messenger of Allah (S), and she had become extremely sad because of the death of her father. Jibra’il used to come and console her, telling her about her father and his station [in Paradise], and informing her about what would transpire after her death. Ali (‘a) would write all this down – this is the mushaf of Fatimah.”7

Al-Husayn Ibn Abi al-’Ala narrates from Imam al-Sadiq (‘a): “…the mushaf of Fatimah is not purported to contain the Qur’an, but in it is what the people require from us, and we do not require [to refer to] anyone. It even contains the laws pertaining to lashes, half lashes, quarter lashes and the penalty for scratches…”8

In another hadith, the Imam (‘a) said: “As for the mushaf of Fatimah (‘a), it contains information about future events, and the names of all those who will rule until the Hour of Judgment.”9

What remains to be explained is the phrase ‘revealed to her’. We understand from the Qur’an that revelation from Allah is not limited to Prophets. Rather, Allah, the Most High, reveals to other than Prophets as well. Look at these clear verses:

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا

“So, He ordained them seven heavens in two periods, and revealed to every heaven its affair...” (41:12).

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِ

“And when I revealed to the disciples saying: Believe in Me and in My Messenger...” (5:111).

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُو

“When your Lord revealed to the angels: I am with you So, make firm those who believe…”. (8:12).

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا

“And your Lord revealed to the bee saying: Make hives in the mountains…” (16:68).

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ

“And we revealed to Musa’s mother saying: Nurse him…” (28:7).

إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ

“When we revealed to your mother what was revealed” (20:38).

These are some of the verses that clearly show that revelation is not only restricted to Prophets, or even to human beings for that matter. Allah, the Most High, revealed to the heavens and to the disciples [of ‘Isa (‘a)], to the angels, to the bee, and to the mother of Musa. Thus, it is not difficult for one to accept that Allah, the Almighty, sent revelations to the Mistress of all Women of the World and the daughter of the Master of Prophets and Messengers, Fatimah al-Zahra (‘a). All that is said about the commentary of revelation upon the mother of Musa can be said about the meaning of revelation upon Fatimah al-Zahra.

In conclusion, we say that the mushaf of al-Sayyida Fatimah al-Zahra is a voluminous book that contains all the laws of jurisprudence in detail and comprises of the Islamic penal code. Even those crimes that are to be punished with a single lash [of the whip], or half a lash or a quarter lash, or even the penalty to be paid by one who scratches someone else with a single scratch [is contained therein]. In it are the names of the rulers of the world who will reign in all the lands from that time until the Day of Resurrection.

All this is in the Knowledge of Allah who has knowledge of all things and is aware of everything, the Omnipresent and Omniscient. Also, there is mention of the significant occurrences and epic battles and massacres that would take place [in the future] as well as other important matters. It does not, however, contain any part of the Qur’an as the hadith explicitly states.

We have discussed this matter at length because some individuals with sick souls and ill hearts have taken this hadith as a fertile pasture [and a means] for mocking and reviling the Shi’ah and their beliefs. It is as if they have not read these verses or did not understand them, or they feigned forgetfulness and opted to attack the Shi’ah in a vehement manner [despite knowing about these verses]. They have said what they said, and their reckoning is with Allah on the Day of Accounting and Judgment.

Al-Zahra

The Prophet (S) is reported to have said: “…On that day, Allah created the light of Fatimah al-Zahra like a lamp and hung it on the side of the Throne. Thus, is illuminated the seven heavens and seven earths. And this is the reason that Fatimah was called: al-Zahra (the radiant).”10

Ibn ‘Abbas narrates that the Messenger of Allah (S) said: “As for my daughter Fatimah, she is the Mistress of all Women of the World, from first to last, and she is part of me, the light of my eyes and the apple of my heart. She is the soul inside me. She is a houri in the form of a human being. When she stands in the prayer niche before her Lord, her light radiates for the angels in the heavens in the same way that the light of the starts shines for people on earth.”11

From these two narrations we learn the reason for naming her al-Zahra (‘a), and there are other traditions with similar purport, as well as the fact that she had a face that was bright and glowingly radiant. However, we will suffice with what we have already mentioned.

Al-Sayyida Fatimah al-Zahra (‘a) has other names that we have not yet mentioned, and each of her names indicates a virtue and an excellence which distinguishes her [from others]. These names include al-Batul (the chaste), al-Adhra’ (the maiden), and al-Haniyah (the affectionate) – because of her great affection and love for her children. Her epithet was: ‘Mother of her father’, and this was her greatest epithet.

Al-Batul

Know that Allah, the Most High, has ordained certain laws and systems that govern [all] His creation, from the inanimate objects to plants, animals, and human beings. He has made all creatures subservient to these laws. So, for example, it is the nature of fire to burn, and this is the way fire has been created by Allah. Similarly, plants require a limited time and a specific place with certain conditions in order to grow and bear fruit. Look at the seed that is planted and the factors that facilitate its growth on the earth, as well as the amount of time of it takes to grow. This is the way Allah has created the plants.

In the same manner, Allah has made animals subservient to specific [natural] laws as far as their size, colour etc. is concerned. Human beings are also bound by the laws of nature in their innate physical and spiritual dispositions. However, Allah has placed His close friends above these laws and outside its limits in certain circumstances, for important reasons. Put differently, Allah has made these laws subservient to His close friends (awliya’) by His leave.

Look at the burning fire which incinerates all that comes into contact with it; Allah, the Almighty, made it cool and safe for Ibrahim al-Khalil (‘a). Similarly, Allah made a gourd plant grow above Yunus (‘a) after the fish had cast him on the bare shore while he was sick, despite the fact that a gourd seed requires a long time to germinate, grow and sprout leaves that could cover a human being, or any other creature for that matter. In this way, Allah made the plant subservient to His close servant, Yunus (‘a).

Procreation cannot take place except through intercourse and the transference of a man’s sperm into the womb of a woman, followed by the development of the sperm into a clot, then a lump of flesh, then into bones and finally into a different creature, until the foetus is fully formed in six months at the very least, or in nine months as is normally the case.

This is the way Allah has ordained the law of procreation between human beings. But this law was nullified for Maryam when she conceived ‘Isa (‘a) and became pregnant with her child while no mortal had touched her, So, she took refuge in a distant place. Birth pangs then brought her to the trunk of a date palm, and this is where she gave birth to ‘Isa. And all this took place within a span of six to nine hours only.12

In the same manner, miracles were performed at the hands of the Prophets and their legatees (awsiya’) in a way that was extraordinary and beyond the laws of nature. The examples of this are numerous and one finds many stories in the Glorious Qur’an about the Prophets and their legatees defying the laws of nature, such as the descent of Adam to earth, the welling up of the earth with water in the story of Nuh (‘a), the pregnancy of Sarah with Ishaq (‘a) despite being a barren old woman, the transformation of Musa’s staff into a swiftly moving snake, the healing of a blind man and a leper and bringing the dead back to life by ‘Isa (‘a), and the night journey of ascension by the Messenger of Allah (S) as well as many other extraordinary events that contravened the laws of nature.

I have mentioned all this as a preamble for what follows:

The menstrual cycle which women experience every month from the time they attain puberty until they reach fifty or sixty years of age is nothing but [the discharge of] blood gone bad, that had accumulated in the vessels and organs which Allah has put in the body of the woman So, that it would serve as food for the foetus, but when there is no child in the womb this blood is discharged; and it may [instead] be converted to milk when she is nursing her child.

Allah, the Almighty, says:

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى

“They ask you about menstruation. Say that it is hurtful…” (2:222).

meaning that menstrual blood is a harmful substance which can hurt the body of the woman, So, it must be expelled in order for the woman to remain safe from sicknesses and ailments. During the monthly cycles, many physiological and psychological changes take place that alter the woman’s disposition, the colour of her face, and even her temperament and character. It is possible to know when a woman is in her menses through her countenance and eyes, and even from her looks and movements. This bleeding does not resemble the normal bleeding that a human being experienced [from wounds for example]. Rather, it is something completely different.

When a woman has her monthly periods, she feels emotional and has a sense of diffidence and helplessness, even though the matter is beyond her will and control. Nevertheless, she still suffers the pain of this thing that cannot be spoken of openly to anyone, and especially not to men. The bleeding and the strain that she undergoes [during this period] brings about weakness and helplessness in both the body and spirit of a woman.

It is for this reason that a woman is excused from the obligation of prayer and fasting while in her periods, and Allah has forbidden her from remaining in the masjids, entering Masjid al-Haram and Masjid al-Nabawi, reciting the four ‘aza’im (i.e., the Surahs which have verses of obligatory prostration), and other such acts that have been mentioned in the books of jurisprudence. These same laws are also applicable during postnatal bleeding (nifas) for the very same reasons that we have just mentioned.

However, Allah, the Most High, did not want the Mistress of all Women, Fatimah al-Zahra, to be sullied by this physical and spiritual filth, So, He removed all impurity from her and purified her with a complete purification. Here are some authentic narrations that clearly point to this fact:

1. Al-Qanduzi narrates that the Messenger of Allah (S) said: “Fatimah was named al-Batul because she is free from menstruation and postnatal bleeding.”13

2. Muhammad Salih al-Kashfi al-Hanafi has narrated that the Prophet (S) said: “Fatimah has been named Batul because she is free and cut off from that which women undergo every month.”14

3. Al-Amritsari narrates that the Prophet (S) was asked about ‘Batul’ thus: “We have heard you, O Messenger of Allah – saying that Maryam was Batul and Fatimah is Batul [how is this]?” He replied: “al-Batul is she who has never seen red, meaning she has never menstruated; for Indeed, menstruation is disliked in the daughters of the Prophets.”15

4. Hafiz Abu Bakr al-Shafi’i has narrated from Ibn ‘Abbas who said: The Messenger of Allah (S) said, “My daughter is a human houri, she has neither menstruated nor bled…”16 This has also been narrated by al-Nasa’i.

5. Ibn ‘Asakir has narrated from Anas Ibn Malik, from Umm Salim who said: “Fatimah (may Allah be pleased with her) never saw blood – neither in menstruation nor in puerperium.”17

6. Al-Hafiz al-Suyyuti [narrates]: One of the special traits of Fatimah (may Allah be pleased with her) was that she never menstruated.

7. Al-Rafi’i narrates in al-Tadwin from Umm Salamah who said: “Fatimah (may Allah be pleased with her) never saw blood during her puerperium (nifas) or menses.”

8. Al-Tabari narrates in Dhakha’ir al-’Uqba from Asma’ Bint ‘Umays who said: “Fatimah gave birth to al-Hasan, and I did not see her bleed during menses or puerperium, So, the Prophet (peace be upon him and his progeny) said: ‘Do you not know that my daughter is pure and purified? She does not bleed in menstruation and after giving birth.’” This has also been narrated by al-Safuri.18

9. Abu Basir reported that Imam al-Sadiq (‘a) said: “Allah, the Almighty, forbade other women to Ali as long as Fatimah was alive.” I asked: “Why is that?” He replied: “Because she was pure and never menstruated.” Shaykh al-Majlisi says that this answer can be understood in two ways:

First, because she never menstruated, there was no reason for him to seek out anyone else, So, Allah forbade him [from marrying] anyone else in consideration for her status and honour. Second, her lofty status prevented this, and this can be evinced from some of the attributes that are specific only to her.19

It is my opinion that the purity of al-Sayyida Fatimah al-Zahra (‘a) from this bleeding is one of the manifestations of the Verse of Purification that explicitly states that all forms of filth have been removed from the Ahl al-Bayt and that they have been purified a thorough purification.

Al-Adhra

As mentioned earlier, one of her names is al-’Adhra’, meaning that she was always a virgin. We have noted the numerous narrations that clearly show that al-Sayyida Fatimah al-Zahra (‘a) was created through a heavenly fruit [that the Prophet (S) ate when he went for the mi’raj] and the Prophet (S) declared that she was a houri in the form of a human being. These statements are not figurative or exaggerated; rather, they represent the reality and truth. Alongside these narrations, we find the words of Allah:

إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً

“We have created them a special creation” (56:35).

فَجَعَلْنَاهُنَّ أَبْكَارًا

“And made them virgins” (56:36).

and this means that the houris (al-hur al-’in) are always virgins.

In Majma al-Bayan under the commentary of this verse, we read: “Their spouses do not come to them but that they find them to be virgins.” In addition, look at the following hadith, which explains the matter clearly:

A man asked Imam al-Sadiq (‘a), among other questions, “How can a houri be a virgin every time her mate comes to her?” He replied: “Because she has been created from a pure substance, she is neither afflicted by any disability nor does her body get mixed with any defect… nor is she sullied by menstruation, for her uterus is affixed…”20

• 1. Lisan al-Mizan, vol. 3 p. 275.
• 2. Mizan al-I’tidal, vol. 4 p. 19.
• 3. Majma’ al-Bayan under the commentary of this verse.
• 4. Faydh al-Qadir, vol. 4, p. 664.
• 5. ‘Ilal al-Shara’i’, vol. 1, p. 182.
• 6. al-Kafi, vol. 1, p. 238, hadith no. 1.
• 7. Bihar al-Anwar, vol. 43, p. 195; Muhammad Ibn al-Hasan al-Saffar (d. 290 A.H.) Basa’ir al-Darajat fi Fadha’il Al Muhammad (S), p. 154; al-Kafi, vol. 1, p. 241.
• 8. al-Kafi, vol. 1, p. 239; Basa’ir al-Darajat, p. 152; Bihar al-Anwar, vol. 26, p. 38.
• 9. Bihar al-Anwar, vol. 26, p. 18.
• 10. Bihar al-Anwar, vol. 43, p. 17.
• 11. Bihar al-Anwar, vol. 43, p. 73; Fara’id al-Simtayn, vol. 2, p. 35.
• 12. Majma’ al-Bayan, Surah Maryam vol. 6, p. 511.
• 13. Yanabi’ al-Mawaddah, vol. 2, p. 322.
• 14. Muhammad Salih al-Kashfi al-Hanafi (d. 1060 A.H.), al-Manaqib al-Murtadhawi, p. 123
• 15. ‘Ubaydullah al-Hanafi Al-Amritsari, Arjah al-Matalib, p. 241.
• 16. Tarikh Baghdad, vol. 14, p. 287.
• 17. Ibn ‘Asakir al-Shafi’i (d. 571 A.H.), Tarikh Damishq, vol. 40, p. 354.
• 18. Nuzhat al-Majalis, p. 227.
• 19. Bihar al-Anwar, vol. 43, p. 153.
• 20. Hashim Ibn Sulayman al-Bahrani (d. 1107 A.H.), Al-Burhan fi Tafsir al-Qur’an, vol. 5, p. 266.