Al-Sayyida Fatimah al-Zahra (‘a) was only nine years of age, but she was blessed with early physical development, rather, physical perfection. She was distinguished, from a very young age, by her intellectual maturity and acumen. Allah had endowed her with a perfect intellect, a brilliant mind, and cleverness that is beyond description. She also had a plentiful share of grace, beauty, and elegance in herself and from what she had inherited [from her parents]. Her talents were numerous and extraordinary, and her acquired and inherited virtues surpassed that of every daughter and [even] every son.

Upon appraisal of her religious and literary education, one realizes that she was the most learned woman who excelled above all others. History has not borne witness to any other woman who has attained such a level of erudition, knowledge, and refinement as her. This, notwithstanding the fact that she did not study in any school and never graduated from any academy other than the ‘School of Prophethood’ and the ‘Academy of Divine Revelation’.

It is not surprising that many of the famous companions of the Prophet (S) sought her hand in marriage, but the Prophet apologized to them saying, “Her matter is in the hands of her Lord, if He wills her to be married, He will get her married.” Shu’ayb Ibn Sa’d al-Misri narrates in al-Rawdh al-Fa’iq:

When the sun of her brilliance glimmered in the sky of prophethood and the full moon of her magnificence shone on the horizon, the attentions were turned towards her and the sights of the righteous were drawn towards her beauty. The elite among the Muhajirun and Ansar sought her hand in marriage. He (S) turned them down and said, “I am waiting for a decree [from my Lord] about her affair.”

Abu Bakr and ‘Umar proposed to her, but the Prophet (S) said, “She is still too young.”1 And when ‘Abd al-Rahman Ibn ‘Awf proposed, the Prophet did not reply and simply turned away from him.

After looking at the Prophet’s statement that “she is still too young,” the spuriousness of the narrations about her birth five years before the commencement of the Prophetic mission (mab’ath) becomes evident, because if it was true, her age at this time would have been eighteen years, as some of the narrators have claimed. Yet how can an eighteen-year-old girl be considered too young while the Messenger of Allah (S) married ‘A’ishah when she was, at most, ten years of age, and the Prophet did not consider her to be ‘too young’! So, how could his teenage daughter be considered too young for marriage?

If indeed, it was as they claim, and she was born five years before the mab’ath, her age in Makkah, before the migration to Madinah, would have been sixteen or seventeen, and this is the best age for marriage. So, how is it that nobody proposed to her in Makkah, neither from the Banu Hashim nor from any other clan? Rather, she was not even considered to be of marriageable age [at that time].

Ali Ibn al-Muttaqi has narrated in Kanz al-’Ummal from Anas Ibn Malik, who said: “Abu Bakr came to the Prophet (S), sat in front of him and said, ‘O Prophet of Allah, you know of my sincerity and how I was among the first to accept Islam and I am such and such….’ He (S) replied: ‘So what is it that you seek?’ He said: ‘Marry Fatimah to me.’ He (S) became silent or [according to another report] turned away from him.

Abu Bakr returned to ‘Umar and said, ‘I am doomed!’ ‘Umar asked, ‘How is that?’ He said, ‘I asked for Fatimah’s hand from the Prophet (S), and he turned away from me.’ ‘Umar said, ‘Wait here. Let me go to the Prophet and ask him for that which you had asked from him.’ So, ‘Umar came to the Prophet (S) and sat in front of him and said, ‘O Messenger of Allah, you know of my sincerity and my early acceptance of Islam, and that I am such and such…’ He (S) said, ‘So what is it that you seek?’ ‘Umar replied, ‘Marry Fatimah to me.’ The Prophet turned away from ‘Umar, So, he returned to Abu Bakr and said, ‘He is waiting for the command of Allah about her matter.’”2

Al-Haythami has narrated in Majma’ al-Zawa’id that the daughters of both Abu Bakr and ‘Umar were asked by their fathers to seek Fatimah’s hand in marriage from the Prophet of Allah. When each one of them spoke to the Prophet on behalf of her father, the Prophet (S) replied saying, “Not until the divine decree descends.” When they heard this reply, they wished that they had not spoken to the Prophet about the matter. It is possible that the Prophet did not wish to tell them frankly that he was saving her for someone who was her equal and did not want to forthrightly say that their fathers were not good enough for her or to openly state that his daughter’s level is above theirs.

The Prophet wanted the matter to take its natural course. Imam Ali (‘a), the Commander of the Faithful, had put up at the house of Sa’d Ibn Mu’adh (according to one narration) since he arrived in Madinah, So, Sa’d Ibn Mu’adh came to him, while he was busy [working] in one of the farms of Madinah, and said: “What is stopping you from seeking Fatimah’s hand in marriage from your cousin [the Prophet of Allah]?” In Muntakhab al-’Ummal, it is narrated that ‘Umar went to Ali (may Allah be pleased with him) and said: “What is stopping you from [proposing to] Fatimah?” He replied: “I fear that my proposal will be rejected!” ‘Umar said: “If the Prophet does not marry her to you then to whom will he marry her, while you are the closest among the creation of Allah to him…?”

Ali did not mention Fatimah to anyone throughout his entire life, and he never mentioned his desire [to marry her] to the Prophet (S) out of modesty and shame. In addition, his financial situation at that time was very constrained. He did not possess anything of the wealth of this world and did not have a house or property in Madinah. So, how could he marry? Where could he get married and where would he live? And al-Sayyida al-Zahra was not a woman whose marriage could be taken lightly! However, the purpose of marriage is to establish a matrimonial home and to lay the foundation for a family; and Islam came to open the shackles and fetters that had hindered people from the traditional practice of marriage. It made this matter, which is considered one of the innate needs of humankind that is required to keep the systems of social and family life stable, easier for them.

Marriage became, through the blessing of Islam, a simple matter and the ethnic and tribal prejudices of the past were slowly waning. The Prophet was playing an important role in reshaping the society and he was the role model and exemplar for the Muslims. His movements and pauses, his actions and deeds were all considered proof and evidence for the Muslims. The Prophet used to fight against blind following of the practices of the age of ignorance, and the habits of [the era of] disbelief, by the hand and tongue, through speech and action.

Thus, Ali came to the Prophet (S) to seek Fatimah’s hand in marriage. Despite the complete authority of the Prophet (S) over all the Muslims, male and female, and over his daughter and everyone else, he preserved Fatimah’s honour and did not announce his approval for the marriage before seeking Fatimah’s consent. By this action of his, he declared [to the world] that it is necessary for the bride to give her consent because she is the one who will have to live with her [future] husband and will become his life-partner, as he becomes her life- partner.

Indeed, marrying off a girl without her permission or consent is a defeasance of her honour, disparagement of her self-esteem, and crushing of her persona. It is an action that manifestly declares to her that she has no right to have an opinion about who her spouse should be as if she were cattle or a domesticated animal that is sold off or gifted away without her own permission or consent. So, the Prophet (S) said: “O Ali, many others have mentioned [their interest in] her before you, So, I asked her about them and noticed displeasure on her face; but wait here until I get her response.” The Prophet (S) stood and left Ali sitting there, waiting for an answer. He went to his daughter Fatimah and informed her that Ali had come to ask for her hand in marriage.

At times it is necessary for a father to inform his daughter about the one who has come to propose to her and mention to her his attributes such as his age, the work he does and all the other details about him, if he is not well-known, So, that the daughter may be well informed before taking a decision. However, in this case there was no need for all this. Ali (‘a) was well-known and needed no introduction.

Fatimah knew Ali and was aware of his past achievements, his merits, and virtues, and was not unaware of anything [regarding him]. So, the Prophet (S) found it sufficient to say: “O Fatimah, Ali Ibn Abi Talib, whose close relation [to us], virtue and faith you are aware of, has sought your hand in marriage, and indeed, I had asked my Lord to get you married to the best of His creation and the one who is most beloved to Him. What do you say about this?” Fatimah remained silent and did not turn her face away. The Prophet (S) did not see any displeasure on her face So, he stood up exclaiming, “Allah is great! Her silence is her approval!”

The Prophet considered her silence to signify her consent and approval for the marriage, as it is not expected of a young, shy maiden to declare her approval openly, rather what is expected is her open disapproval and rejection if she does not consent. Because modesty prevents her from openly declaring her approval but does not prevent her from announcing her rejection.

The Prophet returned to Ali, who was still waiting for him, and informed him about her consent. He asked him about the extent of his preparedness for the subsequent steps that needed to be taken, as presenting a dowry is necessary both as a religious obligation and a conventional one. Additionally, this wedding would be exemplary and would reverberate as a model for the coming generations, So, it was important that all aspects be taken into consideration, and it would be improper to neglect any aspect of it, despite maintaining [its] simplicity.

The Prophet then asked Ali: “Do you have anything with you [as a dowry] that I can marry you with?” Ali replied: “May my mother and father be your ransom! By Allah, there is nothing about my affair that is hidden from you. I have only my sword, my shield, and my camel!” This was the wealth of Imam Ali and all that he possessed of this world when he was on the verge of getting married.

The Prophet responded to his words with magnanimity and said: “O Ali, as for your sword, you cannot do without it. You use it to fight in the way of Allah and you kill the enemies of Allah with it. As for your camel, you need it to carry water to your date palms and to your family and use it to travel from place to place. So, I marry you with your shield, and accept that as a dowry from you. Sell it and bring the money to me!” Ali (‘a) had gotten this shield from the booty of the Battle of Badr - the Prophet (S) had given it to him.3 The shield was named al-Hatmiyyah because it used to break the swords, as is mentioned in Lisan al-’Arab.

Ali (‘a) sold his shield for four hundred and eighty (or five hundred) dirhams and brought the money to the Prophet (S), placing it in front of him. It was agreed that the price of the shield would be the dowry for the most honourable young woman in the entire world and the best female in the universe i.e., the Mistress of all Women of the Worlds and daughter of the Master of all the Prophets and Messengers, the most noble of all creation! The Prophet of Allah (S) married off his pure daughter to his vicegerent Ali Ibn Abi Talib in this simple manner So, that the shackles of blind following that people had fettered themselves with would be broken.

The Prophet (S) did this So, that the people, who are millions of times lower in status and honour, could follow his example. He married off his daughter, who was the Mistress of all Women, for such a small dowry, So, that young Muslim women would not feel too proud to accept small dowries. And [for] many other reasons and benefits that we cannot elaborate upon in detail here.

All this happened on earth. In the heavens, however, Allah preserved the honour of the Mistress of all Women. For Allah had married Fatimah al-Zahra to Imam Ali Ibn Abi Talib before her father, the Prophet of Allah, married her to him. This is not far-fetched, since Allah married those who were much lower in status than Fatimah al-Zahra. Was it not Allah who married Zaynab Bint Jahash to the Prophet when He said:

فَلَمَّا قَضَىٰ زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا

“So, when Zayd was through with her We wedded her to you…?” (33:37).

وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ

“Was it not Allah who married His prophet to the believing woman who offered herself to the Prophet” (33:50).

Then what is to prevent a blessed assembly in the heavens where such a marriage ceremony would take place with angels and archangels in attendance, as is mentioned in some of the narrations? All this was a means of honouring her and her father, her husband and her sons who will be born to her, and who will be the Proofs of Allah to all of creation.

The marriage ceremony that took place in the fourth heaven next to Bayt al-Ma’mur was one of its kind, unique, and never witnessed ever before in the universe. All the angels had gathered in the fourth heaven and a pulpit was set up. It was a pulpit of light, and Allah commanded one of the angels whose name was Rahil to ascend the pulpit and glorify and praise Him, and there is no angel more eloquent and more beautiful in speech than Rahil.

So, he ascended the pulpit and said: “All praise be to Allah, before the first of the foremost, and the One who will remain after the worlds perish. We praise Him for making us angels, spiritual beings, submissive to His Lordship, grateful for His blessings, and for keeping away from us insatiable lustful desires and making our only desire and yearning His praise and glorification. The One who showers all with His mercy and bestows His blessings upon everyone. Far above the apostasy of the polytheists, and exalted by His greatness above the falsehood of the disbelievers...”

Then he said: “Allah, the Mighty Sovereign, has chosen His best and most honourable servant for his maidservant, the Mistress of all Women, the daughter of the greatest Prophet (S), Master of the Messengers, and Leader of the God-wary. He has thus joined his line with the line of a man from his family, his close companion, the testifier of his message, the one who was quick to accept his words - Ali, who is now married to Fatimah al-Batul, the Prophet’s daughter.” Then Jibra’il presented the message of Allah, the Most High: “Praise is My magnificence, majesty is My grandeur, and all the creatures are My slaves and handmaidens. I have wedded Fatimah, My maidservant to Ali, the best of My servants – bear witness [to this] O My angels!”4

A group of Sunni scholars have also narrated this tradition. Some of them include: ‘Abd al-Rahman al-Safuri, who narrates from Jabir Ibn Abdillah (may Allah be pleased with him), who said: “Umm Ayman came to the Prophet (S) crying, So, he asked her why she was crying. She said: ‘A man from the Ansar married off his daughter and almonds and sugar were strewn at her wedding, So, I recalled that nothing was strewn when you got Fatimah married.’

He (S) said: ‘By He who has sent me with honour and selected me for Prophethood, when Allah married Ali to Fatimah, He ordered the archangels to circle around the Throne. Among them were Jibra’il, Mika’il and Israfil; and He commanded the birds to sing, So, they sang. He then commanded the tree of Tuba to scatter pearls, white gemstones, green emeralds and red rubies.’” In another narration, it is mentioned that the wedding took place at the Sidrat al-Muntaha and Allah commanded it to scatter what it had within itself, So, it strewed pearls, gemstones, and corals.5

Al-Hafiz Abu Na’im narrates from ‘Abdullah Ibn Mas’ud: “…then Allah ordered the tree of heaven So, it brought forth jewels and ornaments, then He commanded it to scatter them over the angels. So, whoever took a greater share from it on that day would take pride in it until the Day of Resurrection.”6

Others, such as al-Khwarizmi (in Maqtal al-Husayn), al-’Asqalani (in Lisan al-Mizan and Tahdhib al-Tahdhib) and al-Qanduzi (in Yanabi’ al-Mawaddah) have also narrated this.

It has been narrated in Nuzhat al-Majalis from Anas Ibn Malik who said: “Once, when the Prophet (S) was in the masjid, he told Ali: ‘Jibra’il has just informed me that Allah had married you to Fatimah and made forty thousand angels bear witness [to it]. He also commanded the tree of Tuba to scatter over them gemstones, rubies, jewels and ornaments, So, it did this. The houris rushed to collect the gemstones and ornaments in their trays, and they exchange them [with one another] as gifts until the Day of Resurrection.’” Al-Suyyuti has also narrated this in Tahdhir al-Khawas.

The Prophet (S) recited the marriage formula in the masjid while he was on the pulpit, where he could be seen and heard by the Muslims. In this way, he established the sunnah of pronouncement and testimony in the recitation of marriage formulae as well as the [recommended] amount of dowry, So, that the Muslims may follow in his footsteps and not be excessive in their [demanding large] dowries. He (S) also said: “Do not be excessive in [demanding] dowry such that it leads to enmity.” The Prophet (S) determined that the dowry be [set at] five hundred dirhams, and this became his sunnah. He even married his wives with this amount and the Imams of the Ahl al-Bayt (‘a) also never went above this amount in their dowries.

Turning back to the marriage of al-Sayyida Fatimah, we see that Ali (‘a) sold his shield and came with the amount to the Prophet, who then divided it into three portions: a third of the sum was for buying furniture and household utensils, a third for purchasing perfumes for the first night of marriage (laylat al-zifaf) and a third was given to Umm Salamah as a trust that would be returned to Ali just before the wedding So, that it could be used to pay for the wedding feast (walimah).

It is natural that the marriage of al-Sayyida Fatimah (‘a) to Ali (‘a) roused feelings of jealousy and enmity in the hearts of some, and especially in those who had previously proposed to Fatimah through her father but had been turned down by him. Small wonder it is then, that a group from the Quraysh came to the Prophet and said: “You have gotten your daughter married to Ali for a paltry dowry.” He replied them saying: “It is not me who got Ali married [to her], rather Allah married him [to her] on the night when he took me up to the Sidrat al-Muntaha…”7 He (S) also said: “I am but a human being like you, I get married among you and marry you [to your spouse’s] - except Fatimah, for Indeed, her marriage was decreed from the heavens.”8

The Prophet gave some money to Abu Bakr to buy some household items for Fatimah’s new home, saying to him: “Buy with this money for my daughter that which she would require in her new home.” He sent Bilal and Salman to accompany Abu Bakr and help him carry what he bought. It is said that he also sent ‘Ammar Ibn Yasir and a group of other companions [to help]. Abu Bakr said: “The amount that the Prophet gave me was sixty-three dirhams.” So, they went to the market and bought the required items, which included:

• Two carpets woven from Egyptian yarn, one made of fibre and another of fleece

• A leather mat

• A pillow made of leather and stuffed with palm fibre

• A cloak made in Khaybar

• A receptacle for water

• Water-skins and jars

• A water filter

• A fine woollen curtain

• A shirt worth seven dirhams

• A veil (khimar) worth four dirhams

• A black basket

• A bed covered with a bedcover made of interwoven palm fibre

• Four cushions made of leather from Ta’if and stuffed with leaves from the Idhkhar plant

• A straw mat

• A hand-mill

• A large bronze vessel

• A container for milk

• A water sprinkler

When the purchasing was completed, Abu Bakr carried some of the things and the other companions of the Prophet (S) carried the rest. When the items were presented before the Prophet of Allah, while he was in the house of Umm Salamah, he began examining them with his hands and saying: “May Allah bless the Ahl al-Bayt.” In another narration, we find: He raised his head towards the sky and said: “O Allah bless the people whose [household] vessels are made of earthenware.”

These were all the furnishings that the Master of the Prophets (S) bought for his daughter, the most honoured of women and the Mistress of all Women of the World. Yes, it is true that marital bliss is not dependent on lavishness, luxury, and extravagance, or on magnificent gowns, expensive furniture, valuable gemstones, vessels of gold and silver, costly carpets and drapes, lofty palaces, big cars, sophisticated lighting, air conditioning systems etc. as some simple-minded people think.

How many women strut in their lavish attires and costumes, sit on comfortable cushions, adorn themselves with jewellery lined with pearls and gemstones hanging from their necks, on their arms and from their earlobes, yet despite all this they are utterly miserable and feel that they are in hell, completely unhappy in their lives? Yet how many women live in small shacks or humble dwellings, milling, kneading, baking, washing, sweeping, nursing [children] and bearing all sorts of hardships while living a very simple life, deprived of the hundreds of appliances [that could make things easier], and despite all this they live a happy life, as if their small, simple homes are like the Garden of Eden.

The same example can be given about men as well, for [at times] we find a grand lofty palatial house belonging to a man who enters it with unwillingness, as if he is entering a cage, trying to escape it time after time; and a simple home which a man returns to with longing and desire, not willing to leave it, especially when it is built on the foundations of marital joy and bliss. However, it is sad to see that millions of young men and women consider marital joy and happiness in life to be the result of wealth and acquisitions and deem simplicity in life as a means to wretchedness and a sign of deprivation. So, these poor young men and women remain unmarried as they wait, expecting marital joy to knock on the door of wealth!

Intercession On The Day Of Judgement Was Part Of Fatimah’s (‘A) Dowry

If al-Sayyida Fatimah got married with a small dowry in obedience to the wishes of her father, the Prophet, So, that the Muslims may follow his example and his wise objectives may be achieved, this does not mean that al-Sayyida Fatimah had to forget her status or that her greatness was overlooked. Rather, her lofty status, her honoured personality, her exalted position and her inclination towards virtues and merits had to be preserved; and for this reason, Ahmad Ibn Yusuf al-Damishqi has narrated in Akhbar al-Duwal wa al-Athar al-Uwal:

It is reported that when she heard that her father had married her off, having determined a certain amount for her dowry, she said [to him]:

“O Prophet of Allah, verily the daughters of people are married with [dowries of] dirhams, So, what then distinguishes me from them? I beseech you to return it and ask Allah, the Most High, to make my dowry the [approval of my] intercession for the sinners of your ummah.”

At this point Jibra’il (‘a) descended, bringing along with himself a silk parchment upon which was written: ‘Allah has made the dowry of Fatimah al-Zahra the intercession for the sinners of her father’s ummah’. When she was on her deathbed, she asked that this parchment be placed upon her heart, under her shroud, and this was done. She said, “When I am raised on the Day of Resurrection, I will raise this parchment with my hand and intercede for the sinners of my father’s ummah.”

This narration shows how al-Sayyida Fatimah al-Zahra was endowed with exalted magnanimity, a great personality, farsightedness, and a lofty status, for she asked her father to pray to Allah, the Most High, that He may bestow upon her this great right, namely the right of intercession on the Day of Judgement. The Prophet’s prayer was answered, and his wish was granted. A muniment to this effect was also sent down from the heavens, and al-Sayyida Fatimah will present this muniment when it is required.

It has also been narrated by al-Safuri in Nuzhat al-Majalis that al-Nasafi said: “Fatimah (may Allah be pleased with her) asked the Prophet (S) to let her dowry be the intercession for his ummah on the Day of Judgement, and when this day comes, she will ask for her dowry.” Many similar narrations have come to us from the Imams of the Ahl al-Bayt (‘a), telling us that Allah made intercession on the Day of Judgement part of al-Sayyida Fatimah al-Zahra’s dowry.

Preparations To Bring The Bride To Her New Home

There was a brief gap between the time when the marriage contract was recited, and the bride was brought to her new home. This was because Ali (‘a) was too shy to ask the Prophet (S) for his wife, and the Prophet also wanted to maintain the honour of al-Sayyida Fatimah by not sending his daughter to her marital home before her husband had asked for her. This interlude lasted for a month or a couple of months and neither side said anything about it. In the end, ‘Aqil came to Imam Ali and asked him why he was quiet and doing nothing [about the matter]. He urged him to make the required preparations for his new bride to be brought to his house, but Ali (‘a) was shy to ask the Prophet (S) to send al-Sayyida Fatimah to his home.

However, ‘Aqil insisted that he pursue the matter, So, they both proceeded to the Prophet in order to speak to him about it. On the way, they met Umm Ayman, and she asked them not to go directly to the Prophet, promising to help resolve the issue herself. She then went to Umm Salamah and informed her about the matter. She, in turn, informed all the other wives of the Prophet about it.

So, all of them went to see the Prophet together and surrounded him saying: “May our fathers and mothers be ransomed for you O Messenger of Allah! We have come to you with a request that would have delighted Khadijah had she been alive!” When the Prophet heard the name of Khadijah, he began to weep. Then he said: “Khadijah! And who can ever be like Khadijah? She believed me when others belied me; she supported me in spreading the true religion and assisted me with her wealth! Indeed, Allah commanded me to give Khadijah glad tidings of a house in Paradise made of pearly emeralds, wherein there is no commotion or hardship.”

Umm Salamah said: “May our parents be your ransom, O Prophet of Allah! You have not mentioned anything but the truth about Khadijah. However, she has gone to her Lord, and Allah has granted her felicity – May Allah join us with her in Paradise and grant us His pleasure and mercy. O Messenger of Allah! Here is your brother in this world, and your cousin by relation, Ali Ibn Abi Talib. He would like his wife, Fatimah, to move to his house and share his mantle with him.”

In another narration, it was Umm Ayman who said: “O Prophet of Allah! If Khadijah was alive, she would have been delighted by Fatimah’s moving to her husband’s house, and Ali wants his wife by his side, So, give joy to the heart of Fatimah by uniting her with her husband, and bring them together So, that they may be filled with happiness.” He (S) replied: “Why does Ali not ask me for this himself?” She replied: “He feels ashamed to ask this of you O Prophet of Allah!” He said: “Go to Ali and bring him to me.”

Umm Ayman came out only to find Ali waiting for her in order to learn of the Prophet’s reply. She took Ali (‘a) to the Prophet (S), and he sat in front of the Prophet with his head lowered out of shame. The Messenger of Allah (S) asked him: “Do you wish that your wife be brought to your house?” He replied: “Yes, may my father and mother be your ransom!” The Prophet said: “Okay, I will send her to you this night or by tomorrow night God-willing. Prepare a house So, that Fatimah can move there.” Ali said: “There is no house available except the house of Harithah Ibn al-Nu’man.” The Prophet said: “We feel embarrassed [to ask this of him] as we have already taken most of Harithah Ibn al-Nu’man’s houses!”

The news of this reached Harithah, So, he came to the Prophet and said: “O Messenger of Allah, my soul and my possessions all belong to Allah and His Prophet. By Allah, nothing is more beloved to me than your taking from me, and what you take is more beloved to me than what you leave behind.” O what magnificent faith in Allah and in the Prophet! O how beautiful the belief in the Hereafter and its rewards! Harithah gave one of his houses to Ali, who in turn began furnishing it and preparing the bridal chamber.

He laid out gravel on the ground and erected some wooden posts on which he placed lamps. He bought water-skins and jars and placed a plank from one wall to the other for the clothes! He then laid out the hide of a ram and cushions of palm-fibre. This is all that Ali (‘a) possessed of the material wealth of this world and its adornments!

As we have mentioned, the dowry that Ali (‘a) gave to the Prophet (S) was divided into three: a third was for buying the furnishings, a third was for perfume and a third was left as a trust with al-Sayyida Umm Salamah. This last amount was taken back by the Prophet and given to Ali as [a form of] assistance, since he was about to embark on a new life and there would obviously be great need for money.

He (S) said to him: “O Ali, it is necessary to have a wedding feast (walimah).” Look at the compassion, the lofty character and the true love and affection [of the Prophet (S)]! Some of the companions also gave gifts to Ali, and the Prophet told Ali to prepare a great feast. He gave this instruction because Allah loves that one should feed his fellow human beings, and there is much goodness in the wedding feast. It has many benefits and numerous advantages. Through it the empty stomachs are filled, the seeds of love are planted in the hearts of people, and above all, it is a means of attaining the pleasure of Allah.

Despite this, unfortunately today we have transformed the wedding feast into a private gathering and replaced the serving of food with mere refreshments and sweets, which neither nourish nor alleviate hunger! We must not forget that al-Sayyida Fatimah set a record when it came to giving charity in the way of Allah, and exercising self-sacrifice in order to gain His pleasure. You would be hard pressed to find any woman who even comes close to her throughout history!

Al-Safuri has narrated from Ibn al-Jawzi9 that the Prophet (S) gave her a new gown for her wedding night and the night when she moved to her husband’s home, as her old gown was frayed. When a beggar came to her door and said: “I seek from the House of Prophethood an old gown.” She proceeded to give her tattered gown to him but recalled the words of Allah:

لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ

“You will never attain true righteousness until you give away that which you love” (3:92).

So, she gave him the new gown. When the wedding night approached, Jibra’il descended and said: “O Muhammad! Allah sends you salutations and has commanded that I salute Fatimah; and He has sent a gift for her from the attires of Paradise made from green silk brocade…”

A wedding feast, which consisted of meat, bread, dates and butter, was prepared. The Prophet (S) rolled up his sleeves and started mixing the dates with the butter in order to make a sweet dish that could be served to the guests. Then he told Ali to invite the people to partake in the wedding feast (walimah). Imam Ali (‘a) came to the masjid and found it teeming with Muslims, among whom were the Ahl al-Suffah - the poor emigrants (muhajirun) who did not possess anything at that time, along with the people of Madinah from the Ansar and others who were not wealthy.

What was Ali (‘a) to do with such a large number of people when the food was limited? His noble and pure soul did not allow him to invite a group to the exclusion of others, while all of them wished to partake of the walimah of the Prophet’s daughter, and every one of them wanted to be present at that blessed banquet.

Ali’s faith in the power of Allah and in the blessed status of the Prophet (S) made everything easy. He climbed upon a raised platform and said in a loud voice, which was audible to everyone present: “O people, please accept our invitation to attend the walimah of Fatimah, daughter of Muhammad.” His voice even reached the gardens of Madinah and its farms, and all the people, men, and women, came flocking towards the banquet. They ate, drank, and even took some of the food with them. It was here that the blessing (barakah) of the Holy Prophet (S) became manifest, as the food did not run out. In fact, it did not even diminish, and the Prophet instructed that container filled with food be sent to his wives’ houses, and he kept the best of the food in a [separate] container saying: “…and this is for Fatimah and her husband!”

When night fell and the time came for al-Sayyida Fatimah to leave her father’s house and move to her husband’s home, the Prophet (S) made all the arrangements necessary for his daughter’s relocation. Even though al-Sayyida Fatimah’s marriage was unique in its simplicity and moderation, and its lack of pretentiousness, extravagance and the like, it was nevertheless surrounded by signs of greatness and magnificence. So, much So, that al-Haythami narrates in Majma’ al-Zawa’id from Jabir who said, “We attended the wedding of Ali and Fatimah (may Allah be pleased with them), and we had never witnessed a wedding [ceremony] So, beautiful…”

The Prophet (S) had instructed his wives to beautify al-Sayyida Fatimah al-Zahra (‘a) in preparation for her wedding night, So, they began putting perfume on her and adorned her with jewellery. One was busy combing her hair while others were making her up. She wore the gown that Jibra’il had brought for her from Paradise – a gown that was priceless and beyond comparison. The Noble Prophet (S) bestowed special attention and consideration upon his daughter al-Sayyida Fatimah al-Zahra and had a deeper affection for her than he did for his other daughters. The reasons for this include: her own merits and virtuous character, and the personality of her husband Ali Ibn Abi Talib, for he was a person of great virtue and was the cousin of the Prophet, his brother, his legatee, his successor and flag-bearer, and none of his other sons-in-law had this special close relationship and lofty status. The Messenger of Allah (S) knew that his pure daughter would be included in the Verse of Purification (ayah al-tathir), the Verse of Malediction (ayah al-mubahalah) and the verse about loving the [Prophet’s] near relatives (ayah al-mawaddah), and that she would be the mother of the Infallible Imams until the Day of Resurrection.

The night came when al-Sayyida Fatimah felt that she was an orphan and missed the presence of her loving mother Khadijah – and every mother has an important role to play on the night of her daughter’s wedding. But where was Khadijah this night? When the sun had set, the Prophet called for his daughter and his son-in-law. Al-Sayyida Fatimah came forward wearing a long gown with its train trailing on the ground, her face was covered with pearl-like drops of perspiration out of the shyness she felt standing in front of her father, the Master of the Prophets. Allah, the Most High, willed that the marriage of al-Sayyida Fatimah should be unique in every sense, and this is what the Messenger (S) also wanted, So, that his daughter would not feel sad that her mother was not there with her. For this and other reasons, the Prophet brought his mule, al-Shahba’ and put a folded velvet duvet upon it before asking Fatimah to ride on it. He (S) instructed Salman to lead the mule and the Prophet himself drove it forward.10

In all honesty, does one ever come across or read in the history of all the great figures who have ever lived, from the Prophets to the kings, viziers, and sultans, that a daughter is taken to the house of her new husband while the Master of Prophets is driving her mule? Indeed, the inhabitants of the heavens also participated, along with the people on earth, in the wedding of the ‘houri in human form’. Al-Khatib al-Baghdadi narrates in his Tarikh11, al-Juwayni in Fara’id al-Simtayn, al-Dhahabi in Mizan al-I’tidal, al-’Asqalani in Lisan al-Mizan, al-Qirmani in Akhbar al-Duwal and al-Qanduzi in Yanabi’ al-Mawaddah [all] from Ibn ‘Abbas who said: “When Fatimah was being taken to the house of Ali, the Prophet (S) was in front of her, Jibra’il was on her right, Mika’il was on her left and seven thousand angels were behind her, all glorifying Allah and praising Him until dawn.”

It is narrated from Imam Musa Ibn Ja’far (‘a), from his forefathers, from Jabir Ibn Abdillah al-Ansari that: …when it was the night of her wedding, the Prophet (S) brought his mule al-Shahba’12, placed upon it a velvet duvet and said [to Fatimah]: “Sit on it.” He then instructed Salman to lead it and the Prophet (S) himself drove it. On the way, he suddenly heard a sound and when he turned, he saw Jibra’il and Mika’il, each accompanied by seventy thousand angels. The Prophet (S) asked them: “What has made you descend to the Earth?” They replied: “We have come to escort Fatimah as she moves to the house of Ali Ibn Abi Talib.” Then Jibra’il pronounced the takbir, followed by Mika’il and all the angels and the Prophet (S) also recited the takbir. From that night onwards, it became the practice to recite the takbir when bidding farewell to brides.13

The members of the Banu Hashim accompanied the retinue of al-Sayyida al-Zahra, and the Prophet (S) instructed the daughters of ‘Abd al-Muttalib (his aunts) and the womenfolk of the Muhajirun and Ansar to accompany Fatimah on the way. The wives of the Prophet (S) walked in front reciting poetry. Umm Salamah was reciting:

سِرنَ بعون الله جاراتي

واشكرنه في كل حالاتِ

Advance together, by the help of Allah, my fellow women,

and thank Him in all situations

واذكرن من أنعم ربّ العلى

من كشف مكروه وآفاتِ

And recall how the Lord Most High has blessed you

by relieving you of hardship and calamity

فقد هدانا بعد كفرٍ، وقد

أنعشنا ربُّ السماواتِ

For He has guided us after we were disbelievers

and has revived us – Lord of the heavens

وسرن مع خير نساء الورى

تُفدى بعمَّاتٍ وخالاتِ

We are now with the best of all women,

may her maternal and paternal aunts be her ransom

يا بنت مَن فضّله ذو العلى

بالوحي منه والرسالاتِ

O daughter of he who has been favoured by the Exalted One

with revelation from Him and divine messages

Then ‘A’ishah said:

يا نسوة استترن بالمعاجر

واذكرن ما يحسن في المحاضرِ

O women, hide and conceal yourselves [from the men],

and speak that which is appropriate in [such] gatherings

واذكرن ربَّ الناس إذ يخصّنا

بدينه مع كل عبدٍ شاكرِ

And remember the Lord of Men as He has selected us

for His religion along with all the grateful servants

والحمد لله على أفضاله

والشكر لله العزيز القادرِ

All praise be to Allah for His great bounty

and thanks to Allah, the Mighty, the Powerful

سرن بها فالله أعطى ذكره

وخصّها منه بطهر طاهرِ

We are with her, for Allah has granted her loftiness,

and has favoured her with pure immaculacy

Then Hafsah said:

فاطمة خير نساء البشر

ومَن لها وجه كوجه القمر

Fatimah is the best of womankind,

her face is like the bright full moon

فضَّلك الله على كل الورى

بفضل مَن خصَّ بآي الزمَّر

Allah has favoured you above all creation

with the unique blessing of the verse of al-Zumar [revealed in your honour]

زوَّجك الله فتىً فاضلاً

أعني عليّاً خير مَن في الحضر

Allah married you to a virtuous young man,

Ali, the best of those who are present

فَسرن جاراتي بها إنّه

كريمة بنت عظيم الخطر

So advance fellow women with her, for she is

the noble daughter of the most honourable person

Then Mu’adhah mother of Sa’d Ibn Mu’adh said:

أقول قولاً فيه ما فيه

وأذكر الخير وأبديه

I present my speech in which is contained

the virtue that I recall and bring to light

محمد خير بني آدمٍ

ما فيه من كبرٍ ولا تيه

Muhammad is the best of the children of Adam,

he has not an ounce of arrogance or haughtiness

بفضله عرَّفنا رشدنا

فالله بالخير يجازيه

Through his grace we learnt our means to salvation,

So, Allah shall reward him with great goodness

ونحن مع بنت نبيّ الهدى

ذي شرفٍ قد مكنت فيه

And we are with the daughter of the Prophet of guidance,

possessor of honour, being firmly established in it

في ذروةٍ شامخة أصله

فما أرى شيئاً يدانيه

Her origin is at the lofty pinnacle,

to which nothing, I surmise, can ever draw near

The women would repeat the first verse of every poem as they entered the house. The Prophet (S) called for Ali and then he called Fatimah. He placed Fatimah’s hand in the hand of Ali saying: “May Allah bless the daughter of the Messenger of Allah. O Ali, this is Fatimah, [my beloved daughter] whom I am entrusting to you. O Ali, Fatimah is the best wife [one could possibly have]. O Fatimah, Ali is the best husband [one could possibly hope for]. O Allah, bless them both, shower them with Your bounties and grant them good children. O Allah, these two are the most beloved of Your creation to me So, love them and appoint a guardian to look over them, for I seek refuge for them with You, and for their progeny, from the accursed Satan.”

The Prophet then asked for water, took a handful, rinsed his mouth with it and spat into a cup. Then he sprinkled some of it on the head of Fatimah, on her chest and between her shoulders. After this, he called Ali and did the same to him. The Prophet (S) then instructed the women to leave, So, they did, and only Asma’ Bint ‘Umays remained behind.

When the Prophet was about to leave, he saw a lady in black. He asked: “Who are you?” She replied: “Asma’ Bint ‘Umays.” The Prophet said: “Did I not ask you [all] to leave?” She said: “Yes, O Messenger of Allah, may my father and mother be your ransom! I did not intend to act in disobedience, but I had given Khadijah my word…” and she told him what she had promised.

The Prophet (S) began to cry when he heard the words of Khadijah, realizing that she had thought of this night [in advance], and the fact that on this night, Fatimah would be heartbroken [due to the absence of her beloved mother]. He said: “By Allah, is this why you have remained behind?” Asma’ replied: “Yes, by Allah!” He (S) said: “O Asma’, may Allah fulfil your wishes in this world and the next.”

Opinions About Her Age When She Got Married

Historians and traditionists differ in their opinions with regard to the year in which the marriage of al-Sayyida Fatimah al-Zahra (‘a) took place. Al-Sayyid Ibn Tawus narrates in al-Iqbal, quoting Shaykh al-Mufid [who said]: “Her marriage took place on the night of the twenty-first of Muharram, three years after the Hijrah.”14 In al-Misbah, we find: [The marriage took place] on the first of Dhi al-Hijjah, and it has [also] been narrated that it was on the sixth of that month15. In al-Amali [al-Tusi states]: Her marriage took place sixteen days after the death of Ruqayyah, the wife of ‘Uthman. This was after the latter’s return from Badr during the last days of Shawwal.16

A Study About Asma’ Bint ‘Umays And Umm Salamah

Asma’ Bint ‘Umays was the wife of Ja’far Ibn Abi Talib, and Ja’far had emigrated to Habashah with his wife and a number of Muslims many years before the Hijrah from Makkah [to Madinah]. He returned from Habashah to Madinah during the conquest of Khaybar in the fifth year of the Hijrah. This is unanimously agreed upon by the historians. However, we find some narrations that state Asma’ Bint ‘Umays was present with al-Sayyida Khadijah al-Kubra in Makkah when she was on her deathbed, as we have mentioned earlier. We also see many narrations that clearly state that she was present at the wedding of al-Sayyida Fatimah al-Zahra and mention her by name and title (Asma’ Bint ‘Umays al-Khath’amiyyah).

The author of Kashf al-Ghummah narrates that Asma’ Bint ‘Umays was present at the wedding of al-Sayyida Fatimah, as does al-Hadhrami17, Ahmad Ibn Hanbal in al-Manaqib, al-Haythami in Majma’ al-Zawa’id, al-Nasa’i in al-Khasa’is18, Muhib al-Din al-Tabari in Dhakha’ir al-’Uqba (narrating from Ibn ‘Abbas, and from al-Khwarizmi (narrating from al-Husayn Ibn Ali (‘a)), and from al-Sayyid Jalal al-Din ‘Abd al-Hamid Ibn Fakhkhar al-Musawi, and from al-Dawlabi and from Imam al-Baqir (‘a), from his forefathers). Al-Majlisi has also narrated from some of these individuals in al-Bihar19.

We know that the marriage of al-Sayyida Fatimah took place after the Battle of Badr and before Uhud, meaning in the first or second year of the Hijrah, So, how can we resolve this contradiction? This is a chronological discrepancy for which historians have not been able to find a compelling and correct answer. Shaykh al-Majlisi has tried his best to come up with some explanations or interpretations;20 however, these do not accord with the fact that the name of Asma’ Bint ‘Umays al-Khath’amiyyah has clearly been mentioned (in the traditions).

What al-Qummi mentions in Safinat al-Bihar is even more astounding. He narrates from Mujahid that Asma’ Bint ‘Umays said: “I was in the company of ‘A’ishah [during her wedding], and along with some other women, I prepared and presented her to the Prophet of Allah.” She added: “By Allah, we did not see any food with him other than a bowl of milk. He drank from it and then presented it to ‘A’ishah, but the young girl was shy So, I said to her: ‘do not turn away the hand of the Messenger of Allah. Take it from him.’ So, she bashfully took it and drank from it. Then he (S) said: ‘Give some to your companions [too].’ We all said: ‘We do not desire it.’ He replied: ‘Hunger and dishonesty do not go together!’ I asked: ‘O Prophet of Allah, if one of us says about a thing, “I do not desire it,” is that considered a lie?’ He (S) said: ‘Indeed, lies are recorded. Even the smallest of lies are recorded.’”21

The aim of mentioning this narration is to show that Asma’ Bint ‘Umays was present at the time of the Prophet’s marriage to ‘A’ishah, and this took place before al-Sayyida Fatimah al-Zahra (‘a) got married. In addition, it is well known and has been established from numerous sources that Asma’ Bint ‘Umays was present when Imam al-Husayn (‘a) was born, in the fourth or fifth year of the Hijrah. All these events occurred before the Battle of Khaybar, meaning before Ja’far Ibn Abi Talib returned from Habashah. Al-Majlisi also narrates in al-Bihar from Muhammad Ibn Yusuf al-Kanji [who states] in his book, Kifayat al-Talib, that Asma’ Bint ‘Umays was present at the wedding of al-Sayyida Fatimah al-Zahra. Muhammad Ibn Yusuf says:

This is what Ibn Battah says, and the narration is sound; but the mention of Asma’ Bint ‘Umays in this tradition is not correct because this Asma’ was the wife of Ja’far Ibn Abi Talib… and the Asma’ who was present at the wedding of Fatimah (‘a) was Asma’ Bint Yazid Ibn al-Sakan al-Ansari. Asma’ Bint ‘Umays was with her husband Ja’far in Habashah, and she returned with him during the conquest of Khaybar in the seventh year of the Hijrah. The marriage of Fatimah took place a few days after the Battle of Badr, So, the Asma’ mentioned in this narration was the daughter of Yazid22.

I am of the opinion that, had Asma’ Bint ‘Umays not been mentioned explicitly in the narrations, with her full name and title, it would have been possible to accept this explanation, but how can we accept this reading and extrapolation when it is against what we find clearly recorded in the narrations, namely that it was Asma’ Bint ‘Umays al-Khath’amiyyah? As for Asma’ Bint Yazid al-Ansari, we must ask ourselves: How could she have been in Makkah when al-Sayyida Khadijah passed away, while she is an Ansari i.e. an inhabitant of Madinah? And it was the same Asma’ who was at Khadijah’s deathbed who [also] attended the wedding of Fatimah al-Zahra in Madinah. I think al-Kanji said this because the names of these two individuals are similar, but none of the historians have mentioned the presence of Asma’ al-Ansari in Makkah during the passing away of al-Sayyida Khadijah.

The most plausible and appropriate reply to this question in my opinion, is that Asma’ Bint ‘Umays, the wife of Ja’far Ibn Abi Talib, travelled with her husband to Habashah but returned to Makkah shortly thereafter, and she migrated to Madinah [with the other Muslim women]. It is possible that she travelled to Habashah more than once, because the distance between Jeddah and Habashah is just the breadth of the Red Sea, and it is not overly difficult to traverse this distance back and forth. Even though history has not recorded Asma’ having done this, we note that history has also not recorded Abu Dharr’s migration to Habashah, yet it has been narrated from Abu Dharr that he said: “I migrated to Habashah along with Ja’far Ibn Abi Talib…” - This has been reported by al-Majlisi from al-Saduq’s ‘Ilal al-Shara’i’23.

I have also come across the following narration quoted by al-Majlisi in al-Bihar, in the chapter about the wedding of al-Sayyida Fatimah (‘a), from Ibn Babawayh’s book Mawlidu Fatimah: “The Prophet instructed the daughters of ‘Abd al-Muttalib… and the Prophet (S), Hamzah, ‘Aqil, Ja’far and the Ahl al-Bayt walked behind her.”24

The presence of Ja’far in this narration solves the problem. The only thing that remains is the fact that the migration of the Prophet (S) took place after the demise of al-Sayyida Khadijah al-Kubra, despite the difference of opinion about the exact date of her death in terms of how long before the Hijrah it transpired. It is apparent, however, that she passed away less than a year before the Hijrah. On the other hand, Ja’far Ibn Abi Talib migrated to Habashah twice, and his second migration was after the death of al-Sayyida Khadijah and before the Hijrah of the Prophet to Madinah. The evidence for this is a report wherein we find that when the Prophet hid in the cave (on his way to Madinah), he said: “I see the ship of Ja’far sailing in the sea.”

From this, it becomes easy for us to conclude that Asma’ Bint ‘Umays was Indeed, in Makkah when Khadijah passed away and was present at her funeral. As for Umm Salamah, we notice the name of al-Sayyida Umm Salamah in the days preceding the marriage of al-Sayyida Fatimah al-Zahra. The Prophet (S) was in her house on the day when Ali proposed to Fatimah al-Zahra (‘a), and as mentioned earlier, the Prophet left part of the dowry of Fatimah with her as a trust. She was the one in charge of the women and supervised the wedding of al-Sayyida Fatimah. All this despite the fact that historians have recorded that the Prophet (S) married her in the fourth year of the Hijrah, and the marriage of al-Sayyida Fatimah took place in the second year of the Hijrah, right after the Battle of Badr and before the Battle of Uhud. How is it, then, that Umm Salamah was there in all these events when she was not the wife of the Prophet (S) at that time? We can answer this question as follows:

Firstly, there is a debate about when she got married to the Prophet (S). It is possible that the Prophet married her in the first days of the Hijrah, or that the marriage of al-Sayyida al-Zahra took place on the fourth year after Hijrah, even if this is highly unlikely and cannot be seriously considered. Secondly, al-Sayyida Umm Salamah was the cousin of the Prophet (S), So, there is no reason for her not to be involved in the marriage preparations of her niece al-Sayyida al-Zahra (‘a), or for the Prophet not to give her the responsibility of keeping part of Fatimah al-Zahra’s dowry as a trust, or for her not having a say in expediting al-Sayyida Fatimah al-Zahra’s move to her husband’s house. In all probability, this is the stronger answer. This is what comes to mind, but [only] Allah knows the reality of all things.

The House Of Fatimah (‘A)

In the modern world, there arose a sense of eagerness to preserve some of the old heritage in the form of structures, buildings and lands that were deemed important and valuable because of their historical significance. Hence, new laws were enacted towards this end, such as the laws related to the preservation of universities and academic institutions, as well as masjids and other places of worship, as a respect for knowledge, religion, and culture. However, this is something that had already been established by [the command of] Allah and by those who are close to Him, in the heavens and the earth, from the beginning of time. For this reason, we find certain injunctions about the respect of masjids and especially that of Masjid al-Haram, such as the ruling that certain kinds of people, like the polytheists and those who are ritually impure (the mujnib and ha’idh), cannot enter it, or the unlawfulness of allowing any impurity to remain in it. Additionally, it is forbidden to do anything that would undermine its sanctity, or to hunt in the haram (which is the area all around Makkah as delimited in the books of jurisprudence).

After considering this preamble, know that the house in which al-Sayyida Fatimah al-Zahra (‘a) lived and resided was surrounded by sanctity, spirituality, and illumination. It was a place of reverence and honour, and everyone who knows the true status of Fatimah, her father, her husband, and her children understand the sanctity of this house. Shaykh al-Majlisi (may he be showered with mercy) narrates from Anas Ibn Malik and Buraydah who said: “The Prophet (S) recited:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

“In houses Allah has allowed to be raised and wherein His name is celebrated. He is glorified therein morning and evening” (24:36).

So, someone stood up and asked: ‘What houses are these O Prophet of Allah?’ He replied: ‘The houses of Prophets.’ Abu Bakr stood up and pointing at the house of Ali and Fatimah, he asked: ‘O Messenger of Allah, is this house one of them?’ The Prophet replied: ‘Yes, it is one of the best among them!’”25

Ibn ‘Abbas said: “I was in the Masjid of the Prophet when he recited [the verse]:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

“In houses Allah has allowed to be raised and wherein His name is celebrated. He is glorified therein morning and evening” (24:36).

So, I asked: ‘O Messenger of Allah, what are these houses?’ The Prophet (S) replied: ‘Houses of the Prophets,’ and then he pointed towards the house of Fatimah!”26 And in al-Kafi, we find a narration from Jabir Ibn Abdillah al-Ansari, who said: “The Prophet (S) came out one day and proceeded towards the house of Fatimah (‘a) while I was with him. When we arrived at her door, the Prophet placed his hand on the door and opened it slightly saying: ‘al-Salamu ‘alaykum.’ Fatimah replied: ‘‘alayka al-Salam ya Rasul Allah.’ He then asked: ‘May I enter?’ She replied: ‘Please enter O Prophet of Allah.’ He asked: ‘Should I enter along with the one who is accompanying me?’ She replied: ‘O Messenger of Allah, I have not covered myself with a veil.’ The Prophet (S) said: ‘O Fatimah, take the excess of your covering and veil your head with it.’ So, she did that. Then the Prophet once again said: ‘al-Salamu ‘alaykum.’ She replied: ‘‘alayka al-Salam ya Rasul Allah.’ He then asked: ‘May I enter?’ She replied: ‘Yes, O Prophet of Allah.’ He said: ‘Along with the one who has accompanied me?’ She replied: ‘You and the one who has come with you [may enter] …’”27

• 1. Khasa’is Amir al-Mu’minin, p. 136; Tadhkirat al-Khawas, p. 596.
• 2. Kanz al-’Ummal, vol. 13 p. 662.
• 3. al-Isabah, vol. 8, p. 54.
• 4. Bihar al-Anwar vol. 43 p.110.
• 5. Nuzhat al-Majalis, vol. 2, p. 223.
• 6. Hilyat al-Awliya’, vol. 5, p. 59.
• 7. Muhammad Ibn Ali Ibn al-Babawayh (d. 381 A.H.), Man La Yahdhuruh al-Faqih, vol. 3 p. 401.
• 8. al-Kafi, vol. 5 p. 568.
• 9. Nuzhat al-Majalis, vol. 2, p. 226.
• 10. Bihar al-Anwar, vol. 43, p. 104.
• 11. Tarikh Baghdad, vol. 6, p. 136.
• 12. The Prophet (S) had named his camel, al-’Adhba’, his mule al-Shahba’, his staff al-Mamshuq, his turban al-Sahab and So, on.
• 13. Muhammad Ibn Jarir Ibn Rustam al-Tabari (d. 5th Century), Dala’il al-Imamah, p. 102.
• 14. Ali Ibn Musa Ibn Tawus (d. 664 A.H.), Iqbal al-A’mal, vol. 2, p. 585.
• 15. Ibrahim Ibn Ali al-’Amili (d. 905 A.H.), Misbah al-Kaf’ami, p. 514.
• 16. Amali al-Tusi, p. 43.
• 17. Abu Bakr Shihab al-Din al-Hadhrami (d. 1341 A.H.), Rashfat al-Sadi min Bahr Fadha’il al-Nabi al-Hadi, p. 11.
• 18. Khasa’is Amir al-Mu’minin, p. 137.
• 19. Bihar al-Anwar, vol. 43, p. 131.
• 20. Bihar al-Anwar, vol. 43, p. 135.
• 21. Safinat al-Bihar, vol. 7, p. 454.
• 22. Bihar al-Anwar, vol. 43, p. 134.
• 23. ‘Ilal al-Shara’i’, vol. 1, p. 163.
• 24. Bihar al-Anwar, vol. 43, p. 115.
• 25. Tafsir al-Burhan, vol. 4, p. 76 (quoting from Tafsir al-Tha’labi).
• 26. Ali Ibn ‘Isa al-Irbili (d. 692 A.H.), Kashf al-Ghummah fi Ma’rifat al-A’immah, vol. 1, p. 319.
• 27. al-Kafi, vol. 5 p. 528.