The Calamities befalling Hazrat Faatemah Zahra (s.a.)
Saeed b. Jubair narrates from Ibne Abbas: One day the Holy Prophet (s.a.w.a.) was sitting when Imam Hasan (a.s.) entered. He (s.a.w.a.) welcomed him and delightfully seated him on his right lap. Then Imam Husain (a.s.) entered. He (s.a.w.a.) welcomed him and seated him on his left lap. Then Hazrat Faatemah Zahra (s.a.) came and sat alongside Holy Prophet (s.a.w.a.). After that Ameerul Momineen (a.s.) came and sat on the right of the Holy Prophet (s.a.w.a.).
Then the Holy Prophet (s.a.w.a.s) began weeping incessantly.
Someone asked: O Messenger of Allah! What has caused you grief?
Holy Prophet (s.a.w.a.) then revealed their virtues and the sufferings they would face in his absence. When the discussion reached Hazrat Zahra (s.a.), after elucidating her virtues, he (s.a.w.a.) said: When I see her, I remember the afflictions that will befall her after me.
(Al-Amali of Shaikh Sadooq (r.a.) Majlis 24 p. 99; Behaar al-Anwaar vol. 28 p. 37)
The Sunni scholars have also reported this tradition in Faraaed al-Simtain vol. 2 p. 25
Have the Muslims forgotten to pay attention to the tradition despite reporting it? If in Janabe Faatemah’s (s.a.w.a.) happiness lies Allah’s happiness and in her anger lies Allah’s anger, then what is the status of those who oppressed her?
When Abu Bakr and Umar visited Hazrat Zahra (s.a.) in the aftermath of the incident which left her grievously injured, she warned them, ‘I take Allah and the angels as witness and declare that you two have angered me and displeased me.’
(Al-Imamah wa Al-Siyasah vol 1 p. 20)
Isn’t Hazrat Zahra’s (s.a.) anger the cause of Allah’s anger and His messenger’s (s.a.w.a.) anger? Moreover, hasn’t the one who angered Hazrat Zahra (s.a.) deviated from the right path? Some Muslims are of the view that we shouldn’t narrate such incidents as whatever has transpired has transpired and there is no benefit recounting these issues now. By the same logic, half the Quran should be abandoned because it is mere narration of incidents that have transpired with no benefit for Muslims at present.
It is necessary not only to narrate incidents revolving around the Prophet’s (s.a.w.a.) rightful successor, but also to investigate into those who prevented truth from prevailing and misled the masses. This is necessary so that we pursue goodness and refrain from evil. This is also one of the reasons for repeated narrations in the Holy Quran of the past prophets and their nations.
Holy Prophet (s.a.w.a.) foresaw this incident when he informed, ‘As if I am present at that time and witnessing how lowly and despicable characters are entering this house (of Hazrat Zahra (s.a.)).’
What can be more offensive than the fact that ill-mannered people are at the door wanting to set the house on fire? Can there be anything more offensive and infuriating for Ameerul Momineen (a.s.) than to watch his wife being felled by the door and being fatally wounded so much so that her ribs were left fractured, eventually departing from this world due to the injury?
The following incident is notable:
Ibn Abi al-Hadid al-Motazali — a famous Sunni scholar writes: One day I recounted the incident of the conquest of Makkah and Habbar ibn Aswad in front of my teacher Abu Jafar Naqeet. Following the conquest of Makkah, the Messenger (s.a.w.a.), despite being a mercy for the worlds, had declared the killing of certain people as permissible. One among them was Habbar b. Aswad. The cause for this was traced to the migration of Muslims to Madinah. When the ladies from Prophet’s (s.a.w.a.) family were migrating to Madinah from Makkah, among them was the Prophet’s (s.a.w.a.) foster daughter Zainab. Habbar had cast a spear towards her which killed her child. In Holy Prophet’s (s.a.w.a.) view the crime was so gruesome that he had made the blood of Habbar b. Aswad permissible.
Ibn Abi al-Hadid recounts: My teacher Abu Jafar Naqeet said, ‘If the Holy Prophet (s.a.w.a.) were alive then wouldn’t he have declared as permissible the blood of those who had terrorized and threatened Hazrat Faatemah Zahra (s.a.) which eventually claimed the life of her unborn child Mohsin?’
(Sharh-o-Nahj al-Balaaghah of Ibn Abi al-Hadid, vol. 3 p. 35)
Now, take a look at the statement of Shams al-Deen al-Zahabi (exp. 748 A.H.), a reliable Sunni scholar, recorded in his book ‘Mizaan al-Etedaal’ – ‘Umar pushed Faatemah with so much force that it resulted in Mohsin’s death.’
(Mizaan al-Etedaal vol. 1 p. 139)
Abu Baseer (r.a.) relates – I asked Imam Jafar Sadiq (a.s.): Why did Hazrat Faatemah Zahra (s.a.) depart from this world at such a young age?
He (a.s.) replied: She was martyred young because Umar’s slave, Qunfooz, acting on Umar’s orders, attacked Hazrat Zahra (s.a.) so harshly with the sheath of his sword that Mohsin was killed. This injury left Janabe Zahra (s.a.) very weak (from which she never recovered).’
(Dalaael al-Imamah p. 134)
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Saeed b. Jubair narrates from Ibne Abbas: One day the Holy Prophet (s.a.w.a.) was sitting when Imam Hasan (a.s.) entered. He (s.a.w.a.) welcomed him and delightfully seated him on his right lap. Then Imam Husain (a.s.) entered. He (s.a.w.a.) welcomed him and seated him on his left lap. Then Hazrat Faatemah Zahra (s.a.) came and sat alongside Holy Prophet (s.a.w.a.). After that Ameerul Momineen (a.s.) came and sat on the right of the Holy Prophet (s.a.w.a.).
Then the Holy Prophet (s.a.w.a.s) began weeping incessantly.
Someone asked: O Messenger of Allah! What has caused you grief?
Holy Prophet (s.a.w.a.) then revealed their virtues and the sufferings they would face in his absence. When the discussion reached Hazrat Zahra (s.a.), after elucidating her virtues, he (s.a.w.a.) said: When I see her, I remember the afflictions that will befall her after me.
(Al-Amali of Shaikh Sadooq (r.a.) Majlis 24 p. 99; Behaar al-Anwaar vol. 28 p. 37)
The Sunni scholars have also reported this tradition in Faraaed al-Simtain vol. 2 p. 25
Have the Muslims forgotten to pay attention to the tradition despite reporting it? If in Janabe Faatemah’s (s.a.w.a.) happiness lies Allah’s happiness and in her anger lies Allah’s anger, then what is the status of those who oppressed her?
When Abu Bakr and Umar visited Hazrat Zahra (s.a.) in the aftermath of the incident which left her grievously injured, she warned them, ‘I take Allah and the angels as witness and declare that you two have angered me and displeased me.’
(Al-Imamah wa Al-Siyasah vol 1 p. 20)
Isn’t Hazrat Zahra’s (s.a.) anger the cause of Allah’s anger and His messenger’s (s.a.w.a.) anger? Moreover, hasn’t the one who angered Hazrat Zahra (s.a.) deviated from the right path? Some Muslims are of the view that we shouldn’t narrate such incidents as whatever has transpired has transpired and there is no benefit recounting these issues now. By the same logic, half the Quran should be abandoned because it is mere narration of incidents that have transpired with no benefit for Muslims at present.
It is necessary not only to narrate incidents revolving around the Prophet’s (s.a.w.a.) rightful successor, but also to investigate into those who prevented truth from prevailing and misled the masses. This is necessary so that we pursue goodness and refrain from evil. This is also one of the reasons for repeated narrations in the Holy Quran of the past prophets and their nations.
Holy Prophet (s.a.w.a.) foresaw this incident when he informed, ‘As if I am present at that time and witnessing how lowly and despicable characters are entering this house (of Hazrat Zahra (s.a.)).’
What can be more offensive than the fact that ill-mannered people are at the door wanting to set the house on fire? Can there be anything more offensive and infuriating for Ameerul Momineen (a.s.) than to watch his wife being felled by the door and being fatally wounded so much so that her ribs were left fractured, eventually departing from this world due to the injury?
The following incident is notable:
Ibn Abi al-Hadid al-Motazali — a famous Sunni scholar writes: One day I recounted the incident of the conquest of Makkah and Habbar ibn Aswad in front of my teacher Abu Jafar Naqeet. Following the conquest of Makkah, the Messenger (s.a.w.a.), despite being a mercy for the worlds, had declared the killing of certain people as permissible. One among them was Habbar b. Aswad. The cause for this was traced to the migration of Muslims to Madinah. When the ladies from Prophet’s (s.a.w.a.) family were migrating to Madinah from Makkah, among them was the Prophet’s (s.a.w.a.) foster daughter Zainab. Habbar had cast a spear towards her which killed her child. In Holy Prophet’s (s.a.w.a.) view the crime was so gruesome that he had made the blood of Habbar b. Aswad permissible.
Ibn Abi al-Hadid recounts: My teacher Abu Jafar Naqeet said, ‘If the Holy Prophet (s.a.w.a.) were alive then wouldn’t he have declared as permissible the blood of those who had terrorized and threatened Hazrat Faatemah Zahra (s.a.) which eventually claimed the life of her unborn child Mohsin?’
(Sharh-o-Nahj al-Balaaghah of Ibn Abi al-Hadid, vol. 3 p. 35)
Now, take a look at the statement of Shams al-Deen al-Zahabi (exp. 748 A.H.), a reliable Sunni scholar, recorded in his book ‘Mizaan al-Etedaal’ – ‘Umar pushed Faatemah with so much force that it resulted in Mohsin’s death.’
(Mizaan al-Etedaal vol. 1 p. 139)
Abu Baseer (r.a.) relates – I asked Imam Jafar Sadiq (a.s.): Why did Hazrat Faatemah Zahra (s.a.) depart from this world at such a young age?
He (a.s.) replied: She was martyred young because Umar’s slave, Qunfooz, acting on Umar’s orders, attacked Hazrat Zahra (s.a.) so harshly with the sheath of his sword that Mohsin was killed. This injury left Janabe Zahra (s.a.) very weak (from which she never recovered).’
(Dalaael al-Imamah p. 134)
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