Certain characteristics distinguish Islam from other religions. An example can be seen in its introduction of Lady Fatimah (PBUH), whom a whole chapter of the Holy Quran is dedicated solely.
Allah (SWT) has desired to prolong the presence of Prophet Muhammad (PBUH&HP) and his message through his family, unlike the previous prophets such as Prophet Nuh/Noah, Prophet Musa/Moses, and Prophet Isa/Jesus (PBUT). Allah (SWT) willed it so the progeny of Prophet Muhammad (PBUH&HP) would continue through a lady, Fatimah (PBUH) (1). This is despite the fact that Allah (SWT) could have continued the progeny of Prophet Muhammad (PBUH) through a set of sons, as he did with Prophet Ibrahim (PBUH).
Fatimah, al-Zahra, (PBUH) has a status unlike any other woman. Her attention and connection to her Lord is exemplary, and Allah (SWT) has praised her immensely for it. These matters can be found in many authentic historical accounts, even in works studied by the Sunni scholars. (2) Despite the differences, these works all seem to agree on one aspect, and that is the “holiness of Lady Fatimah (PBUH)”.
Upon this we come to the conclusion that if such a lady is mistreated, the offense is far more severe than any other. Her enemies created a fighting ground with the most sacred matter, the Holy Quran. For, according to Muslims, many of the verses in the Holy Quran were revealed about the Ahl al-Bayt (PBUT), such as the verse of “Tat-hir”(3), the verse of “Mawaddat”(4), and the verse of “Mubahilah”(5).
Although Muslims may disagree on aspects such as who are considered as the Ahl al-Bayt, they all agree unanimously on the fact that Lady Fatimah (PBUH) is one of the Ahl al-Bayt. And thus enmity with Lady Fatimah (PBUH) is enmity with the Holy Quran.
In addition, enmity with Lady Fatimah (PBUH) is enmity with the Holy Prophet (PBUH&HP), the most highly revered face of mankind. To reiterate, oppression upon Fatimah (PBUH) is oppression upon all religious values, of which the most important is the Holy Prophet (PBUH&HP). As the famous saying goes, “satisfying Fatimah (PBUH) means satisfying the Prophet and her anger is his anger;” (7) thus, oppressing her is equivalent to oppressing him.
In addition, this enmity is enmity with a pious person. Many of the Prophet’s narrations discuss the immense value a pious person is given by Allah (SWT). It is to the extent that his/her reverence is more significant than the reverence of Ka’ba among Muslims. (8) Such a comparison is huge for we are talking about the same Ka’ba which if disrespected, Allah (SWT) would not tolerate such disrespect for Ka’ba! Based on the Islamic teachings we also know that honor of an ordinary pious person is revered higher than that of the Ka’ba. Now we come back to the question of the value of a pious lady such as Lady Fatimah (PBUH), who, because of her relation to Prophet Muhammad (PBUH&HP) on the one hand, and her devout character on the other, has been clearly placed in a position to truly be respected. In her praise, the verse of Tat-hir will suffice to reveal her character.
Oppression upon such a person, therefore, is not held lightly; it is not some minor enmity; rather, it is the highest form of enmity upon humanity.
Enmity with this lady is enmity with the status of a woman who holds a special position in Islam. Coming along these lines, humanity in itself holds a highly revered position for women.
Thus, one of the most anguishing occasions for a man is to see his wife being oppressed in front of his eyes. It is because of this matter that it is said that the oppressions upon the family of Imam Hussain (PBUH) parallels the oppressions perpetrated upon Imam Hussain (PBUH). It is not the killings or the swords; rather, it is the “disrespect” done to the family of Imam Hussian (PBUH) through enslavement and the like, which is the great calamity.
When we delve further into the life of Lady Fatimah (PBUH), we find that she was the best example of a complete individual and a significant example of a holy lady in an Islamic society. And thus, enmity and oppression upon such a lady who holds the best position of a woman is enmity upon the feminine race.
Was Fatimah (PBUH), who holds such status, oppressed after the demise of Prophet Muhammad (PBUH&HP)? Where is her grave? What happened to the third grandson of Prophet Muhammad (PBUH&HP) whom the Prophet named as Muhsin and the Islamic scholars have identified him as the son of Fatimah (PBUH)? Why is his account hardly talked discussed? History has a lot of untold mysteries…
(Selection taken from the book “al-Zahra (PBUH)” by Ayatullah Sayyid Muhammad Baqir al-Hakim (with some changes))
The third of Jamadi al-Thani is the anniversary of the martyrdom of Fatimah Zahra (PBUH), the exemplary Lady of Islam, the one who was like a mother to her father and the example of truth and purity. Roshd Website offers its deep condolences to all Muslims around the world on this occasion.
1. The society of that time considered woman an ugly and worthless creature which could not pass the name of her father to the next generation. Allah (SWT) says in the Holy Quran about this manner: “And when a daughter is announced to one of them, his face becomes black, and he is full of wrath.” (The Holy Quran, 16:58)
2. Saheeh Ibn Habbaan, vol. 15, p. 408 , Amaali al-Hafidh al-Isbahani, p.45 – al-Mu’jam al-Kabir vol. 20, p. 20 , Khasaais Amir al-Mu’menin, p. 121 ,al-Sunan al-Kubraa, vol. 5, p. 97, Hadith# 8370, al-Jame’ al-Sagheer, vol. 2, p. 208, Kanz al-‘Ummal, vol. 12, p. 107, Tathbeet al-Imama, p. 28, al-Zuriatu al-Taherah al-Nabaweeyah, p. 48, Nadhm Durar al-Semtain, p. 176. And many more narrations and books.
3. “Verily Allah desires to keep away the uncleanness only from you, O people of the House! And to purify you a (thorough) purifying.” (The Holy Quran, 33:33)
4. “Say: I do not ask of you any reward for it but love for my near relatives (Ahl al-Bayt (PBUT)).” (The Holy Quran, 42:23)
5. Then say: “Come let us call our sons and your sons and our women and your women and our near people and your near people”(3:61). In this verse “our women” refers to Lady Fatimah (PBUH). Shawahid al-Tanzil, vol. 1, p. 160; Jami’ol Bayan Tabari, vol. 3, p. 404; Yanabi’ol Mawaddah, vol. 1, p. 136.
6. Mustadrak Haakim, vol. 3, p. 158, al-Durr al-Manthur, vol. 5, p. 199.
7. Sahih al-Bukhari, vol. 4, p. 210 (Printed in Beirut), Fath al-Baari fi Sharh Sahih al-Bukhari, vol. 7, p. 84, Mustadrak Hakim, vol. 3, p. 154; al-Imamah wa al-Siyasa, vol. 1, p. 31; Majma’ al-Zawaid, vol. 9, p. 203; al-Shafi, vol. 4, p. 214; Sharh Nahj al-Balaghah ibn Abul Hadid, vol. 16, p. 281
8. Al-Khisal, p. 27, Hadith #95