Cursing the killers of Fatima Zahra (s.a.) invites good wishes of Aale Muhammad (a.s.)

Introduction

When it comes to cursing the tormentors of Ahle Bait (a.s.) (called Tabarra in religious lingo), there is usually a lot of argument and debate on toning down the pitch, not using names, not cursing openly, in fact and not cursing at all to keep unity among the Muslims.

There is also loose talk on how the Aale Muhammad (a.s.) never encouraged cursing of the companions and wives and prohibited open and evident Tabarra due to dissimulation.

While there are many answers to such baseless objections, we bring an incident that completely smashes the objections against Tabarra from all aspects.

Bashshaar al-Mukaari relates: I had the honour to be in the presence of Imam Sadiq (a.s.) in Kufa. Imam (a.s.) was eating dates. When I entered, he (a.s.) said: Bashshaar sit with me and eat dates.

I said: May I be sacrificed for you! On the way I witnessed a sight that pained my heart severely and I am unable to eat due to the uneasiness.

Imam (a.s.): What did you see on the way?

I said: On the way I saw a government official beating a woman on the head and dragging her towards prison. She was wailing loudly for help through the medium of Allah and the Prophet (s.a.w.a.) from everyone, but none offered to help her.

Imam (a.s.): But what was the woman’s crime?

I said: The people were relating that the woman had stumbled on the road and in this condition cried out, ‘May Allah curse the ones who oppressed you, O Fatima!

Imam (a.s.), merely on hearing this, began weeping intensely so much so that his handkerchief and blessed beard and his holy chest were moistened with his tears.

Imam (a.s.) said: Bashshaar! Let us visit Masjid al-Sehlah and pray for the salvation of the woman. In the meantime, also send someone so that he brings news from the court about the woman’s condition.

Bashshaar said: We entered Masjid al-Sehlah and prayed two units of prayers. Imam (a.s.) prayed for the woman’s salvation and went in prostration. He (a.s.) lifted his head from prostration and said: Let us go! They have released her!

We stepped out of the mosque. By then the man who had been sent to inquire about her condition returned and informed Imam (a.s.): They have released her.

Imam (a.s.) asked: How was she freed?

The man said: I do not know but when I went to the court, I saw that the woman had been released from prison. They brought her in front of the ruler. He asked the woman: What have you done that they have arrested you?

The woman narrated the incident. The ruler offered 200 dirhams to that woman (as compensation), but she did not accept. The ruler insisted: Consider us lawful, take this dirham. The woman still did not accept the money. She was nonetheless set free.

Imam (a.s.) asked: She did not take the 200 dirhams?

I said: No, I swear by Allah!

Imam (a.s.) said: Bashshaar! Give these seven dinaar to her because she is in severe need of this money. Also convey my salaam to her.

When I gave the seven dinaar to the woman and conveyed salaam of Imam Sadiq (a.s.), she asked elated: Has Imam (a.s.) sent salaam for me?

I said: Yes

The woman fell unconscious due to sheer joy. When she regained consciousness she repeated: Has Imam (a.s.) sent salaam for me?

I said: Yes! And she asked me this thrice. She requested me to convey her greetings to Imam (a.s.) and to request him (a.s.) to consider her a slave, in need of his (a.s.) supplications.

Thereafter I returned and conveyed the matter to Imam Sadiq (s.a.). Imam (a.s.) on hearing this began weeping and prayed for her.

• Mustadrak al-Wasail vol. 3 p. 419 under the Chapter of recommended prayers in Masjid al-Sehlah and to seek refuge in the Mosque and to supplicate in it in times of grief
• Behaar al-Anwaar vol. 47 pp. 379-380

Grief for Fatima (s.a.) and hatred for her enemies is defining trait of Imamat

Doubt

The infallible Imams (a.s.) were consumed with grief over the untold difficulties and afflictions heaped on Fatima Zahra (s.a.), the Holy Prophet’s (s.a.w.a.) beloved daughter, by the pseudo-caliphs.

Shaikh Abbas al-Qummi (r.a.) says: The sufferings of Fatima Zahra (s.a.) were more painful to her infallible sons (a.s.), the Imams (a.s.), than the wounds of swords and knives; and her pain was more scorching to them (a.s.) than fire. It was decreed for them (by Allah the High) to observe dissimulation (taqiyyah) and thus, they could not reveal the sufferings of Fatima Zahra (s.a.). Thus, when the name of Fatima (s.a.) was taken in their presence, their hearts would turn sorrowful and anyone with intellect could observe its effect on their noble visages. (Bait Al-Ahzaan, p. 136)

This grief was a defining feature of their Imamat and made itself evident in two ways – weeping over her (tawalla) and cursing her tormentors (tabarra).

Reply

1. Imam Muhammad b. Ali al-Jawad’s (a.s.) grief
2. Imam Muhammad b. Ali al-Baqir’s (a.s.) grief 
3. Imam Jafar al-Sadiq’s (a.s.) grief
 
The following incidents illustrate this point to some extent.

 Imam Muhammad b. Ali al-Jawad’s (a.s.) grief

Zakariyya Ibn Adam narrates:

One day, I was in the presence of Imam Ali Reza (a.s.) when his son, Imam Muhammad al-Jawad (a.s.), who was less than four years old, was brought to him. As he came in, he (a.s.) struck his palms on the ground, raised his head towards the heavens and remained engrossed in deep thought for a long time.

Seeing this, Imam Reza (a.s.) (asked him) – May I be your ransom! What are you thinking about?

Imam Jawad (a.s.) replied: I am engrossed in thought regarding the sufferings that befell my mother, Fatima (s.a.). By Allah! I will bring out those two men (Shaikhain) from their graves and burn them and then scatter their ashes into the seas.

Hearing this, Imam Reza (a.s.) asked his son to be brought closer to him, kissed him (a.s.) on his forehead and remarked, ‘May my parents be your ransom! You are worthy for this affair (Imamat).’

• Mustadrak Wasaail al-Shia vol. 1 p. 123
• Dalaail al-Imaamah p. 212
• Ithbaat al-Wasiyyah p. 218
• Madinah al-Ma’ajiz, vol. 7 p. 325
• Behaar al-Anwaar vol. 50 p. 59