Supplications of Sayyeda Fatima Zahra (S.A.)

The call for help from her with prayer and the supplication

O One who is safe from everything

and everything is fearful, cautious, of Him

I ask You for the sake of Your safety from everything

and the fear of everything from You

that You bless Muhammad and his family

and You grant me safety for myself and my family

my wealth and my children

until I fear no-one, and am not worried about anything, ever

surely You have power over all things

Syeda Fatima's Supplication for fulfilling needs

O the Lord of the first ones and the last ones

O the best of the first ones and the last ones

O the Possessor of firm strength

O the One who has mercy on the poor ones

O the most merciful of the merciful

O the first of the first ones

and the last of the last ones

O the Possessor of firm strength

O the most merciful of the merciful

enrich us, and fulfill our needs

Syeda Fatima's Supplication - for fulfilling needs

All Praise is for Allah

He who does not forget one who remembers Him

and does not disappoint one who calls to Him

and does not cut the hopes of one who hopes in Him

Syeda Fatima's (s.a.) Supplication -Her Supplication seeking death due to the oppression she faced

My Lord, I am tired of life

And I am weary of the people of the world

So join me with my father

Lady Zainab(S.A) - A BLESSED NEWBORN

THE BLESSED NEWBORN

The life of the Prophet's family was highly flourishing with the existence of the two Imams al-Hasan and al-Husayn (a.s.) who occupied their grandfather's heart completely. Their two sons before them and as they saw the Prophet's love for them. Once, he (peace be upon him and his household) expressed his love for these two sins by saying:

"These two are my only basils that I take from this world."¹ 
In the midst of this delightful atmosphere, Lady fatimah al-Zahra' became pregnant for the third time. Everybody, including the Messanger of Allah (peace be upon him and his household), was waiting for the new baby.²

With more delight and pleasure, Lady Fatimah gave birth of a she-baby who would exceed all Muslim women in fields of faith, honor, chastity, and perseverance on the principles. The ahl al-Bayt and the Prophet's companions received the new of the birth of Lady zaynab with gladness.

Imam 'Ali (a.s.) hurried to take his newborn, kissed her frequently, and held the Shariite ceremonies of newborns. The Imam (a.s.) recited azan³ in his newborn's right ear and iqamah⁴ in the left. Hence, the first voice that penetrated the newborn's hearing was her father's, shouting:
Allah is the Greatest
there is no god but Allah. 
These great words found a strong ground in the inner self of lady Zaynab. They, later on, became the most significant elements of her personality. In the future, she would adopt the calling to the true application of these words for which she would encounter horrible adversities.

As soon as he was informed about the news of the giving birth of this newborn, the Prophet (peace be upon him and his household) hurried to his daughter's house, embraced the newborn to his chest warmly, and began to weep. It was a surprising view for the mother, Fatimah al-Zahra, to see her father's tears drop on his face, "What for are you weeping, father?" asked she.

"Fatimah," said the father (peace be upon him and his household) with sad tone, "you should know that this daughter will have to suffer horrible misfortunes and tragedies after my and your demise."⁵ 

At these moments, the Prophet (peace be upon him and his household) perceived the horrifying hardships that would afflict his granddaughter. Naturally, Fatimah al-Zahra (a.s.) participated in her father's griefs at these moments. Then the close friend of the Ahl al-Bayt, Salman, came to congratulate on that occasion but he found the household sinking in griefs and unhappiness. Hence, he also participated in that ceremony of consolation.⁶

CHOOSING THE NAME
The blessed mother carried her newborn to the father and asked for choosing a name for her.
"I will not precede the Messenger of Allah in such a matter," answered the father modestly. He then took the newborn and asked him to choose a name for her.
"I will not precede my Lord in such a matter," answered the Messenger of Allah modestly.
From the Heavens then ascended Archangel Gabriel to say to the Prophet, "This newborn's name is 'Zaynab'.⁷ Almighty Allah has chosen this name for her."⁸She was also given the nickname 'Ummu-Kulthum' or 'Ummu-al-Hasan'.⁹

EPITHETSEpithet is a word of phrase expressing a quality or attribute regarded as characteristic of the person of thing mentioned.¹⁰ Epithets, then, show one's mental characteristics, whether good or bad. thus, Lady Zaynab had many epithets that expressed some aspects of her personality.

1- AL-'AQILAH
The Arabic 'Aqialah means the gentlewoman who is honorable among her people and venerated in her house.

Lady Zaynab was such an honorable and virtuous lady that all her descendants have been called Banu al-Aqilah- sons of the gentlewoman.

During the journey of Imam al-Husayn (a.s.) from Medina to Karbala, Lady Zaynab was the chiefess of the harem and was obeyed and respected by everybody.

It is to add that she was also called 'Aqilatu Bani Hashim -the gentlewoman of the Hashemites,' and Aqilat ut-Talibiyyin - the gentlewoman of the sons (and descendants) of Abu Talib.'

2- AL-ALIMAH
For her supreme knowledge, Lady Zaynab was called 'al-'Alimah -the she-knowledgeable-. Historians have confirmed that she was an authority for Muslim ladies who used to refer to her in their religious affairs. Of course, she used to refer to her in their religious affairs. Of course, she received such knowledge from her grandfather, parents, and brothers who were the sources of knowledge for the Islamic ummah. Fruthermore, Lady Zaynab has had similar epithets, such as 'al-'Arifah -the well-versed- 'and 'al-Muwathaqah -the trustworthy-'.

3- ABIDATU ALI-ALILady Zaynab was recognized also as being distinguisghed worshipper among Muslim ladies. She committed herself to all the recommendable rites of Islam to the degree that even at the most horrible night of her life -i.e. the night of the tenth of Muharram, 61 AH -she offered the supererogatory prayers. Thus, she was called 'Abidatu Ali-Ali -the she- worshipper of 'Ali's household'.

4- AL-KAMILAHIn all aspects of human perfection, lady Zaynab preceded everybody and occupied the leading position. She therefore is called 'al-Kamilah -the perfect-'

5- AL-FADHILAHBecause of her great jihad, service for Islam, and steadfastness for sake of Allah, Lady Zaynab's virtue has exceeded all limits and, therefore, she was proudly conferred with the epithet of 'al-Fadhilah -the virtuous.'

6- AL-SIDDIQAH AL-SUGHRALike her mother who is known as the Senior Veracious, Lady Zaynab was so veracious that she gained worthily the epithet of 'al-Siddiqah al-Sughra- the Junior Veracious Lady.

7- UMM AL-MASA'IB
Because she had to suffer various and innumerable misfortunes all over her lifetime. Lady Zaynab was called Umm al-Masa'ib -Mother of misfortunes-.

Let us refer to some of these misfortunes that she saw in a period of about one month:
1- She saw al-Hurr ibn Yazid force Imam al-Husayn to stop and reside in a desolate place.
2- She saw the Imam's few companions in comparison with the great numbers of the enemy's army.
3- She saw most of the Imam's so-called partisans abandon him and join his enemies.
4- She saw the women's fear and worry when they had to reside In Karbala'.
5- She saw the enemies deprive her people and her of water.
6- She had to take care of the children and women while they were crying out of thirst.
7- She had to witness her brother's feelings of disappointment and loneliness.
8- She had to witness the martyrdom of her two sons, as well as the other relatives and companions whom were martyred one by one. The martyrdom of al-'Abbas however was the most diastrous for her.
9- She saw how Imam al-Husayn was without any supporter or helper, while he was seeking help.
10- She saw the cut of head of al-Husayn lie on spearheads.
11- She saw the enemies attach her brother's caravan and women, trying to set fire on the tents.
12- She had to gather the scattered children and women who fled to everywhere in that desert.
13- She had to pass by the dead, severed body of her brother.
14- She had to ride on saddleless, lean camels and to help the children and women to ride on such animals.
15- she had to exert all efforts for takimg care of the ill nephew and consoling him.
16- She had to go through the scenes of being captives and driven from a town to another while people were looking at them as rebels.

It is narrated that the Holy Prophet (peace be upon him and his household) once said, "To weep for the misfortunes of Zaynab is as same as to weep for her brothers; al-Hasan and al-Husayn."¹¹

YEAR OF BIRTH
Historians and narrators have had different opinions about the year of Lady Zaynab's birth. Some have referred to the fifth year after Hijrah,¹² others to the sixth, and a third party to the ninth. The last opinion however is inaccurate,¹³ and the most acceptable is the first.

EARLY LIFE
Lady Zaynab was brought up at the hands of Prophet Muhammad, Imam 'Ali, and Lady Fatimah the Veracious (a.s.). In other words, she was brought up in the lap of the divine prophesy, spent her early life in the house of the divine mission, suckled the milk of the most perfect woman of all ages, and was nourished at the hands of the Commander of the Faithful believers. Hence, she enjoyed a divine upgrowth and spiritual education and received a garments of elevation, eminence, chastity and decency. After the demise of Prophet Muhammad (peace be upon him and his household) and his daughter Fatimah (a.s.), Imam 'Ali married Umamah¹⁴ who took care of Lady Zaynab perfectly since this lady was known of her piety and submission to the Lord.

Lady Zayanb, hence, was covered by the most exalted colors for education, honor, dignity, mercy, and compassion. She learn from the behaviors of her parents and brothers many things that composed her perfect personality.

For instance, whenever she visited her brother Imam al-Husayn, he would stand up as a sign of reverence and respect for her. Whenever she wanted to visit the holy tomb of her grandfather, her father and two brothers used to accompany her. They also used to extinguish any light so that nobody would see her.¹⁵

She was really the inheritor of Imam 'Ali's values, moralities, and ethics. To the scholars and narrators of Hadith,¹⁶ Lady Zaynab enjoyed a great position. They, therefore, used to refer to Imam 'Ali, during the Umayyad reign who eded any mention to the Imam's name, by saying 'Father of Zaynab reported ...'
^{* Lady Zaynab (Peace be Upon Her)}

---

^{1- See kenz al'Ummal; 7/110, al-Bukhari's al-Sahih; Cahpter: Kitab al-Adab, Majma' al-Zawa'id; 9/181, Ibn 'Asakir's at-Tarikh; 13/39.
2- Through some historians say that the first she-baby of Lady Fatimah al-Zagra' was ruqayyah, nicknamed Ummu kulthum, most of historians have proved Lady Zaynab's having been Lady Fatima's first she-baby. As evidence, in the reign of the Umayyad State when the Ahl al-Bayt and their partisans were persecuted, anyone who wanted to relate something to Imam Ali, would say, "Father of Zaynad said do-and-so." See Ibn Abu al-Hadid, Sharh Nahj al-Balaghah.
3- Azan is the call to prayer.
4- Iqamah is the prefatory statements of the ritual prayer.
5- See At-Tiraz al-Mudhahhab; 38.
6- See Batalatu Karbala; 21.
7- In Arabic, the word 'Zaynab' is a name called on a handsome, odorous tree. (see Ibn Manzhur's Lisan al-'Arab, vol. 6 p.88)
8- See Zaynab al-Kubra; 16-7.
9- See zaynab al-Kubra; 17.
10- Excerpted from the Oxford Talking Dictionary. Copyright 1998 The learning Company, Inc.
11- See Ja'far al-Naqdi, Zaynab al-kubra; 32.
12- Hijrah is the emigration of Prophet Muhammad (peace be upon him and his household) and his family and companions from Mecca to Medina in 622 A.D.; the Muslim era reckoned from this history.
13- Shaykh Ja'far al nadir, in his Zaynab al-Kubra; p.18, refutes the narration that Lady Zaynab was born in the ninth year of the Hijrah. He says:
"Despite the variance of narration, Lady Fatimah al-Zahra' the veracious (a.s.) died in the tenth or eleventh year of the Hijrah. If Lady Zaynab was born in the ninth year of the Hijrah, then when was Ummu-Kulthum, her sister, born, and when was al-Muhsin, the third son of Imam Ali, was born?
On that accoun, it is undrestandable that lady Zaynab was born in fifth year of the Hijrah."
Besides, Shaykh al-Naqdi has referred to other facts providing this opinion.
14- Umamah is the daughter of Zaynab stepdaughter of Prophet Muhammad (peace be upon him and his household). Implementing the will of Fatimah al-Zahra' , Imam Ali married Umamah after the demise of Lady Fatimah. It is also worth mentioning here that Umamh was greatly respected by Prophet Muhammahd (peace be upon him and his household).
15- See at-Tabarani's al-Mu'jam al-Kabir as related to Yahya al-Mazini.
16- Hadith is the body of traditions concerning the sayings and doing of the Prophet Muhammah (peace be upon him and his household).}Source : Al-Maaref

Personality of Lady Zeinab (S.A)

Lady Zeinab contained all elements of nobility and virtue that Almighty Allah bestowed upon he grandfather, her father, her mother, and her two brothers. She inherited their peculiarities and copied their high moral standards.

By virtue of her ethical inheritance and unmatched peculiarities, Lady Zeinab is indeed the greatest Lady in Islam as she signalized its true values and principles. Along with her mother, Lady Zeinab struggled in the best way and stood firmly against the factional currencies that tried, using all their possiblities and powers, to throw curtains on the real leaders and guide of the Islamic ummah.

In the same way as Lady fatimah al-Zahra stopped strongly with Imam 'Ali (AS) and opposed the Illegal government of Abu Bakr through her splendid speech as well as her honorable situations, Lady Zeinab stopped to the last spark of life with her brother, Imam al-Husayn (AS) and opposed the black government of the Umayyad rulers who aimed, openly and frankly, at uprooting Islam and erasing its existence by excluding the Ahl al-Bayt (AS) from the Muslims' social and political lives.

Let us now refer to some of such peculiarities that made Lady Zeinab at the head of Muslim women:

Faith
In the center of calling to Almighty Allah, and the house where the revelation of the Divine Message was descended, and the pivot from which the word of monotheism advanced to cover, with its bright rays, all the people on this earth; in this very house Lady Zeinab was brought up. She was fed with the core of true faith and the reality of Islam; hence, love for Almighty Allah was in her nature and, later on, became a distinctive feature in her personality that led her to stand all the misfortunes and adversities she had to encounter from her early life.

Firm faith and exclusive devotion to Almighty Allah were the fearures that Prophet Muhammad's family enjoyed in special way. Each member of this exalted family expressed his/her firm faith distinctively. Lady Zeinab, for Instance, stopped at the severed body of her brother, Imam al-Husayn (AS), and expressed her firm faith by saying:

"O Allah, accept this offering from us."
These words have been the best example on the sublemity of the prophetic inheritance. they also showed the reality of Islam through the lesson that each sacrifice must be purely offered for Almighty Allah's sake.

Humanity, in all ages, must bow before such unparalleled faith, which was the secret beyond the perpetuity of Lady Zeinab and her principles.

On the cruelest night in the life of Lady Zeinab, as well as the Islamic ummah, she offered a Thanksgiving Prayer while she was completely surrounded by horrific tragedies; the bodies of the Prophet's family and their pure companions were thrown before her eyes without covers, fire was playing in the canopies of the Alawid ladies who became shelterness after the savage, merciless soldiers had usurped their jewelries and properties, and children had nothing to do other than weeping and crying. In the midst of this shocking situation, Lady Zeinab directed her face towards her Lord to thank Him for that grace.

Indeed, such faith is more perpetual than civilizations, fortunes, and even perpetuity itself.

Steadfastness
Since early life, Lady Zeinab armed herself with steadfastness against misfortunes. She first was deprived of her grandfather, Prophet Muhammad (p.b.u.h), who loved her very much and sympathized with her.

She then saw the horrible events that surprised her parents immediately after the Prophet's demise. Her father was taken away from the position that almighty Allah and Prophet Muhammad (p.b.u.h) chose for him. Her mother was severely mistreated by the people until she departed life while she was in the flush of her youth. She then saw people of Kufa cheat her brother, Imam al-Hasan (AS), and let him down to the degree that he had to make a peace treaty with Mu'awiyah, the mortal enemy of Islam and the Ahl al-Bayt (AS). A few years later, the Imam was assassinated by poison, She saw him vomit blood to death.

On the tenth of Muharram, 61 AH, she had to see the ever bitterest adversities; her brother, Imam al-Husayn (AS), yielded to after he had lost all supporters and helpers; the swords of the wicked Umayyad soldiers killed the Alawid youths, children, and even babies.

Before all these unbearable misfortunes, Lady Zeinab stood like an unshakable mountain. She faced all these with the weapon of steadfastness and resisted all the events with conviction. Thus, she is intended in Almighty Allah's saying:

﴾And give good news to the patient who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord.(2:255-7)﴿

Many poets have depicted Lady Zeinab's steadfastness in the most beautiful and expressive way.

She, being the Prophet's granddughter, showed steadfastness and endurance before the enemies of Allah. By virtue of her determination and persistence, Lady Zeinab could withstand all adversities and misfortunes.

Dignity
Dignity was a prominent feature in the personality of Lady Zeinab. After the killing of Imam al-Husayn (AS), she, as well as the Prophet's granddaughter, were taken as captives from Karbala to Kufa and all their personal properties were usurped. While the children were harshly harmed by hunger, she looked down upon asking some food from the soldiers of the Umayyad army. When the captives' caravan arrived in Kufa, and the women there knew that the captives had been the Prophet's family, they hurried to serve some food for the children.

Preventing this thing, Lady Zeinab spoke to the ladies of Kufa:

"It is forbidden for us, the Ahl al-Bayt, to have from alms."
As soon as they heard these words from their aunt, the child threw from their hands and even mouths everything they had taken from these ladies and preferred feeling hungry to accepting alm that are forbidden for them.

This is the fruit of the education of the choice ones; the prophets, the veracious, and their real followers.

Along the captives' journey from Kufa to Damascus, Lady Zeinab, because of her disdain and sense of honor, did not ask for any aids for the children and women though they were in urgent need for such.

Thus, Lady Zeinab did not succumb to anything other than Almighty Allah. She showed dignity, honor, and disdain inherited from her granfather and father in spite of hardships.

Courage
No one can ever doubt the courage of the Prophet's family. The members of this family gave the best examples of bravery and courage. For instance, Imam 'Ali (AS), the head of the Prophet's family, said:

"Even the Arabs helped each other to fight me, I will never flee."
He showed the best sorts of courage during the battles and campaigns of Islam. His son, Imam al-Husayn (AS), also gave the best examples of bravery and courage. On the day of Ashura, he amazed his enemies and could stop so bravely and steadfastly before their great numbers.

Despite the horrifying misfortunes that he had to encounter on that day, he did not show surrender or weakness. On the contrary, his steadfastness increased with the increase of his misfortunes. He alone attacked thirty thousand soldiers and could oblige he alone attacked thirty thousand soldiers and could oblige them to run the backs just like goats that run away from a lion. Even when he fell to the ground out of his heavy wounds, they were too scared to approach him.

Patterning after her family members, Lady Zeinab behaved so courageously before the criminals who killed her brother. As she had to stop before 'Ubaydullah ibn Ziyad, the governor of Kufa, while she was considered as captive, she despised and desrespected him. He therefore showed his gloating over her misfortunes by saying, "Thanks to Allah Who unmasked, killed, and belied your revolution."

As a reply, she said courageously:

Thanks to Allah Who honored us with His Prophet and purified us from uncleanness thoroughly. It is only the purified us from uncleanness thoroughly. It is only the lewd whom is unmasked, and it is only the dissolute whom is belied. We are not any of these two. Indeed, we are not any of these two, son of Marjanah.(1,2)

This statement was in fact more lethal than weapons. She said it while she, as well as the ladies of the Prophet's family, was under capativity and their protector's deads were on spearheads.

These words, too, took the tyrant from his throne to his grave. Before his servants and officials, these words made him realize the fact that he was the real defeated and the very unmasked, while the real triumphant was Imam al-Husayn (AS), the killed one, and his companions.

As he recieved these shocking words, 'Ubaydullah, son of Marjananh, had nothing to say; he therefore spoke a word of wreak as an attempt to cover his failure and incapability to answer. He addressed her, "How do you see that which Allah has done to your brother?"

Bravely and steafastly, Lady Zeinab answered with words of triumph:

It was nothing but good. Those were peoples whom Allah knew they would be killed. They therefore came to the places where they would slain. Allah will gather you with them for judgment and sentences. See, who will be the triumphant on that day. Woe shall be you, son of Marjanah, then.

These words are surely a source of pride, not only for Lady Zeinab, but also for Islam and Muslims. They are also regarded as endless glory for the Prophet's family.

Lady Zeinab's situations in the royal place of Yazid, her situation with the Syrian man, and her everlasting revolutionary speech shook the Umayyad throne and revealed the baseless reality of Yazid and those who enabled him to come to power.

In the coming chapters, these situations will be discussed in details.

Abstention From Worldly Pleasures

Imitating her father who divorced the worldly pleasures returnlessly³ and her mother who possessed nothing other than a rug made of leaves of date-palm trees and a skin of a ewe, Lady Zeinab abandoned all the worldly pleasures and stuck to Almighty Allah and deeds of charity. She had never saved anything for tomorrow.⁴

She left everything for accompanying her brother, Imam al-Husayn (AS), while she was the wife of the wealthiest man of Medina; all that was for supporting her religion and defending its principles and values.

Firmness
Lady Zeinab stopped against the tyrants so firmly that she represented the right and the justice perfectly. In all situations, she replied the tyrants courageously and faced their falsity with words of light that have perpetuated and acted as models of stopping against any tyrant for sake of the right and justice.

While she was surrounded by the policemen and the attendants whom were invited by Yazid to witness his false victory, Lady Zeinab replied each and every single word that Yazid said fearlessly until she unmasked him and proved the genuineness of his brother's issue. Moreover, she threatened and showered at the tyrant with severe words of rebuke as if she was the governor and he was the captive. Referring to Verses from the Holy Qur'an and item of logic, she did not leave any argument to the tyrant. Her words were the swords with which Yazid and his likes have been killed.

The same thing she did before the other tyrant, 'Ubaydullah ibn Ziyad who tried to gloat at her misfortunes, but all his attempts were faced by sharp words and a strong style that obliged him to keep silent. She ignored him completely, and that was enough shame for him.

Her interpidity was clear during the journey of her brother after she had taken various honorable role in his undying revolution. She managed the Imam's Affairs with a nonesuch activity despite the enemies' seige. A single look at the bright face of her brother would remove any tiredness she might have felt.

She also took care of the children and harem aftrer the Imam's martyrdom, and that was really a hard mission that ordinary women cannot manage, The source of such power and firmness was that she understood Imam al-Husayn's revolution perfectly and exerted all efforts for giving success to it.

These have been some features of the unmatched personality of Lady Zeinab. As a matter of fact, this lady's personality included all features of moral highness and perfection. To refer to all these features reqires great efforts and very much time, though Lady Zeinab's features are timeless. This is the reason why only a few features of her personality have been mentioned here.

^{1- Marjanah, 'Ubaydullah ibn Ziad's mother, was such a notorious prostitute that everybody all over the Islamic State had hear of her name.
2- See Muhammad ibn Jarir al-Tabari Tarikh al-Umam wa al-Muluk; 6:263.
1- This is an indication to Imam 'Ali's famous word:
"O world. O world! Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice whereafter there is no restitution. Your life is short, your importance is little, and your liking is humble. Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach."
2- Imam 'Ali Zayn al-Abidin (AS) narrated this feature about his aunt, Lady Zeinab. See al-Timothy's al-Sahih; 2:319, al Hakim's al-Mustadrak; 3:149, Ibn al-Athir's Usd al-Ghabah; 5:523, al-Khatib al-Baghdadi's Tarikh Baghdad; 7:366, and others.}

Source : Al-Maaref

Lady Zainab(A.S), The Sage of Bani Hashim

Lady Zainab(A.S), The Sage of Bani Hashim

Daughter of the Holy Prophet's (peace be upon him and his household) daughter. Sister of the King of Martyrs. She is a true role model for any woman today of any religion. She showed the world the definition of womanhood. Her bravery and courage stands alone in a field of millions. She was tied up and taken as a prisoner. She had her scarf ripped off her head, she had her house burned to the ground. She was Janab-e-Zainab. 

In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Muminin Khadija, her grandmother (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hassan (a.s.); and in bravery and tranquility of the heart to Imam Hussain (a.s.). Her face reflected her father's awe and her grandfather's reverence.

Ibn Abbas quoted Sayyeda Zahra (s.a.) as having said that her daughter Zainab, like her father, was unparalleled in literary eloquence and courage. The speech she delivered in the assembly in presence of Yazid was at the zenith of eloquence and impressiveness. 

After the demise of the Holy Prophet (peace be upon him and his household), there came the period of distress and hardship in the life of Sayyeda Zainab (s.a.). She stood by her mother as far as the question of supreme mandate of her father was concerned. When her mother delivered the Fadak sermon, she was only 4 years old, but narrated the sermon so lucidly and expressively that the people from Bani Hashim remembered it by heart. Later the Shiite scholars recorded it that is why she is called Zainab the narrator of traditions.

Sayyeda Zainab (A.S) in Karbala
Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother's name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hossein (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: "O my Lord! Accept our humble sacrifice to You."

When Zainab reached Kufa, she addressed people with fury words: "Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (peace be upon him and his household), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you." Her furious words provoked people of Kufa to avenge Hussain's martyrdom. This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: "I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You'll he accountable to Allah for your atrocities."

The Foundation of Mourning (Majales A'azaa)
Another unique feature of Zainab's character was her establishment of mourning ceremonies. This tradition which has lived in the memories and hearts of millions of Muslims to this day, has kept the sacrifices of Imam Hussein alive, and brought dynamism to every movement that aimed at removing injustices on earth.

After every Majlis, the women would offer their condolences to Zainab (s.a.) and the men to Imam Zain-ul-Abedeen. These majales made quite a stir in the cities, and the sound of crying and beating of chests and heads affected the minds of the inhabitants, and made them sadder and wiser to the events of Karbala.

Source : Al-Maaref

Imam Sadiq from Imam Khomeini’s point of veiw

Imam Sadiq from Imam Khomeini’s point of veiw

Imam addressed the young in this way: "The young students, dear young people, no matter, where you come from, you are this nation’s hope. You should pass the way, which is in front of you. You should end and continue this movement for which there has been the bloodshed case…. You should pass the way so that you will be considered as the right followers of the holy prophet (peace be upon him and his household) and Imam Sadiq".

In another part of his statement one would find that "The best character with which one can get insight in to Imam Sadiq’s personality is Imam’s jurisprudence (Fiqh)". He continues: "The jurisprudence which had been developed by him, can meet the needs of all humankind. The jurisprudence (Fiqh), the book and practice, by themselves can meet all of the superficial, spiritual, philosophical and mystic needs of all human beings. We can not offer a suitable definition for it."

Imam has called Iran as Imam Sadiq’s land: "Here is a land of The Holy Prophet (peace be upon him and his household). This land belongs to Imam Sadiq. Our soldiers have priority over those who live in the palace. The members of our mobilization forces are much more noble than all of courtiers all around the world and also in comparison with those adhere to absurd claims who think that every one around the world must be modest to them."

"We are honored to say that our religion is Ja’fari. Our jurisprudence, which is an endless sea, is the result of Imam Sadiq’s endeavor, we are proud to be the followers of the innocent Imams.

Imam Sadiq from the great leader of the Islamic Republic of Iran, Ayatollah Khamenei’s point of veiw

Here comes Ayatollah Khamenei’s words about the scientific, campaigning and organizational characteristics of Imam Sadiq:
"Imam Sadiq could train a group of Muslims and true believers of the Islamic school of thought, from the real essence, ready to rise against the tyrannical rulers, who could sacrifice themselves and who were ready to face any hazardous situation. This was due to the hard efforts of Imam Sajjad and Imam Baqir".

Ayatollah Khamenei continues in this way: "As far as a base is concerned, Imam Sadiq controlled the affairs of an immense Islamic party all around the world".

The Status of Women in Imam Khomeini’s View

Introduction

The history of mankind is filled with many despotisms which were imposed on less fortunate and innocent people by the tyrants and bullies, and in the midst of everything, women, as half of the population of humanity, not only have endured the historical share of tyranny, but they have dealt with the added oppression which requires a greater space to be explained. Upon the expansion of the new civilization, i.e. the western dominant culture, it nearly influenced all the nations that were less historical, cultural, social and religious, and it has ruined or taken over some civilizations which had surrendered to this trend.

A woman is a divine being who, in the revolutionary school of Imam Khomeini – which represents pure Islam –, is promised freedom and human qualities more than men. Throughout history and under the ruling of profanity and polytheism of the old and new trends, women have always been led into enslavement. The pure materialistic and even abject portrayals of women in various historical times have manifested themselves in the worst possible form at the current time. The outcomes of the plots designed and implemented by devilish functionaries have turned the divine aspects of women upside down. The victory of the Islamic revolution of Iran with Imam Khomeini’s leadership offered a different viewpoint toward women. A glance at the situation of women before and after the Islamic revolution clearly shows that the previous criteria and measures entangled the individuality of women to the extent that consumed their traits as facilitating tools to fulfill men’s unlawful desires; whereas, after the triumph of the revolution, a lot of stress has been placed on maintaining the nobility and development of women.

The Periods of the Captivity of Women according to Imam Khomeini
An extensive look at history shows that various social communities imposed a lot of cruelty and injustice on women one way or the other. According to Imam Khomeini, the historical oppressed situation of women is categorized into two eras: “the Age of Ignorance” and “the Pahlavi era”. At both times, the plight of women had been greater than men or, in some occasions, incomparable to them. “During the reign of Reza Khan which was the beginning of Pahlavi’s Age of Ignorance, he –as the protégé of the West- made a huge effort to corrupt the culture and history of Iran. The women were subjected to his despotism more than men; in the beginning, women voluntarily and later under compelling circumstances were captivated through deceptive models the government offered. They took advantage of women by fulfilling their satanic purposes and unlawful needs. It is obvious that the women who opposed even slightly to the current opinions and situations imposed by the governors of the time would be bothered eventually due to the despotic nature of the government, and they would be deprived of their natural rights on the pretense of defending the freedom. On the other hand, based on this approach, the social presence of women was summarized into the commercial use of the presence of women in the society.” (Sahifeh Noor - 3rd vol.)

Women had two positive and influential roles in the victory of the Islamic revolution; the first role was their direct and positive participation in the fight itself, and their second role which had a greater impact was their ability to show patience, cooperation, and endurance against the hardships of the struggle. Many women in the Islamic revolution encouraged their husbands, and in the revolution, the fighters’ wives were the ones who stood firm against the problems. In the last couple of years of the fight for revolution, the role of women in the triumph of the Islamic revolution and the great upheaval of the people were noticed all of a sudden, and women initiated the first heroic demonstration and displayed their active and notable participation in the highly perilous combat zones.

The Status of Women in Imam Khomeini’s View
In general, the value of mankind in the viewpoint of Imam Khomeini is defined through “humanity” which is emphasized by the Qur’an, too. The status and individuality of human beings as well as their rights of freedom have a structure which has been provided by the Islamic teachings and the brilliant commandments of Qur’an. Outside these holy borders, the human status of mankind is manipulated by the carnal desires of dishonest people, and it will not have a genuine definition and content anymore.

(O Marium! keep to obedience to your Lord and humble yourself, and bow down with those who bow.) Al-E-Imran: 43

According to the great leader of the revolution, Fatimah and Zainab (peace be upon their souls) are two appropriate role models whom Muslim women should follow in every arena, since they are the two women in whom the human identity is manifested.

They are the honor of the family of revelation and shine over the summit of Islam. Fatimah is a woman whose virtues are at the same level as the infinite virtues of the Prophet Muhammad and his descendants. The woman whom many –with various viewpoints - have talked about but their words fell short on praising her. The lady of the World of Islam is a holy and spiritual woman and a true human being. She is the true face of humanity and the women. (Sahifeh Noor, 6th vol.) She is a divine and heavenly being who has appeared as a woman; a woman who has gathered all the characteristics of prophets within herself. She is the one who has commenced her spiritual journey from nature, and through the power of God and the training of the Prophet Muhammad, she has reached such a stance that no one can compete with her. This woman has been the purpose of the creation and the interpretation of “hayya ala khair al-amal” is referring to “doing good to her and her children”. (Bihar Al-Anvar, 43rd vol.)

Regarding the status and greatness of women in Islam, Imam Khomeini has stated: “The prosperity and wretchedness of mankind depends on women since they are the educators of the human beings; women shape real human beings through their proper training, and all the happiness and good deeds originate from women.” He also adds: “If brave women are taken away from nations, the nations will succumb to defeat and decadence.”

The Social and Cultural Stance of Women in Imam Khomeini’s Thinking
The ten-year-old superb leadership of Imam Khomeini caused the accessibility to his opinions to go beyond pure theories, and both the theories and the practical examples became available to everyone. This advantage makes Imam Khomeini’s thoughts superior to the thoughts of the other Muslim thinkers and connoisseurs. In a quick glance, the sublime measures of the social life of women can be identified in his point of view. It is quite surprising to see that the status of women is placed higher than men in this faith related arena.

In the Islamic point of view which emphasizes on the potential of women to develop themselves, the participation of women in the social and political matters is not prohibited and it is a sign of maturity and faith; however, the participation of women requires some formalities. As Imam Khomeini has stated: “Today, women should perform their social and religious duties and maintain public modesty and accomplish political-social activities with respect to public modesty.” (Tebiyan, the article titled ‘The Status of Women in the Viewpoint of Imam Khomeini’)

Motherhood is the primary stance of women in the society and is responsible for the survival of the human societies. At this stand, women are considered at the same level with the prophets. This concept, unfortunately, has lost its true value in the material standpoint. The insight of Imam Khomeini examines the heart of the matters and explains them to common people with a simple rhetoric. In his point of view, women are in charge of the purification and constructiveness of the society.

The corruption of human societies –the western societies in particular- and lack of solidity in families, as well as not abiding with the moral principles, stem from ignoring the motherhood responsibilities. The happiness and the wretchedness of nations and countries have profound and genuine ties with the presence of women. A woman can be the origin of the happiness for a society and the blessings of her being can establish the endurance of a society. The opposite of this situation is true as well. Based on Imam Khomeini’s view, the fundamental role of women in the survival of societies has been greater than the role of men and he has expressed it beautifully in the following statements: “Men are producers of nations and women more so; and the appropriate structures of countries are built through the capable power of women.”

Contrary to some opinions, Hijab, or Islamic cover, protects women from inappropriate gazes and prevents their human personality and worth from being treated like a tradable good in the society. Under the protection of Hijab, the nobility and individuality of women is preserved. Imam Khomeini expresses his opinion in regards to Hijab and its role in the society: “Of course, the type of Hijab that Islam requires you to observe is to protect your values. What God has commanded, either for men or women, is to protect their true values from the satanic temptations which might be implemented on them by the expansionists. Hijab is for reviving these values.”

With regards to the role of women in the society, Imam Khomeini has said: “In the Islamic government, women along with men can actively contribute to the erection of an Islamic society as human beings and not as objects. Neither women are allowed to lessen themselves to a low stance nor do men have the right to think of them in that context.”

Women and Politics in Imam Khomeini’s viewpoint
The Islamic revolution in Iran transformed the status of women in the society profoundly. The women who even refused to attend educational centers due to the intellectual contradictions they had with the government of the time welcomed the new thinking of Imam Khomeini, and broke out of the tight traditional boundaries and participated in the revolution as one of the main elements of the movement. At the time that women could not appear in the society without their husbands’ permission, the presence of women in the street demonstrations and various scenes of the revolution transformed their traditional role completely. With their extensive presence, women objected to the marginal role which was imposed on them during the years, and requested the dominant perspective on women to be revised. After the Islamic revolution, not only the presence and cooperation of women in various fields did not decline (according to statistics), but we are witnessing their increasing contributions to various arenas. Although, it should be noted that so far no scientific evaluation has been carried out in regards to the growth of women’s contribution to the political activities. However, a brief look at Iran’s revolution in general and Imam Khomeini’s thinking in particular shows a shift of perspective on the Muslim women.

Imam Khomeini’s opinion in regards to the religion and politics is clear in the interpretation he offers about the Kauthar.

Hence, Fatimah becomes the symbol of the relationship between the religion and politics. Aside from this profound spiritual interpretation which clears the air about the ties of the religion and politics, Fatimah is the symbol of a political faith.

Imam Khomeini believed that the pretension of Muslim women resorting to the way of Fatimah is not appropriate, and if they do not act according to what they say they believe, they are considered to be lying. According to Imam, if the Iranian Shiite Muslim women do not follow the path of Fatimah in piety, living simply and God-worshiping, they should know that they are not entitled to the Women’s Day, and they will not be sharing the honor of this day. Many times in his speeches, Imam Khomeini highlighted and praised the important role of women in the victory of the Islamic revolution. He believed that the participation of women during the revolution blessed and advanced this phenomenon: “This was a phenomenon beyond man’s power.

This was a divine phenomenon; the One who transformed the hearts took care of this phenomenon. He cleared the hearts from fear they had from the [Pahlavi] regime and gave them bravery and the ability to decide instead. That is how women, men and children rose to fight.”

The Last Word
Imam Khomeini believed in the important role of women in all the political, social and cultural arenas. His statements during the most critical times of the history of our country endorse this fact. For example, during the imposed Iraq-Iran war, he said: “The women who are serving behind the front lines with no consideration to rank or fame are anonymous soldiers who are the soldiers performing Jihad.”

In conclusion, it is appropriate to follow the testaments of Imam Khomeini; the Imam who promised to serve God, and promised to stay unanimous to his companions.

Oh Imam! The history has a lot of stories; but it will more beautifully retell the story of a mentor who earnestly learned the alphabet of love in the school of faith, and lived lovingly, stood bravely to overthrow the oppressors, and taught the art of being and the form of eternity in all eras.

“We are honored that women, either young or elderly, are participating in the cultural, economical and marital scenes along with or even better than men in order to exalt the Islam and the purposes of Qur’an … and they have courageously and promisingly got themselves rid of the deprivations which were imposed on them by the enemies’ plot and untruthful interpretation of some inexpert allies; they have also freed themselves from the superstitions that the enemy had provided to some fools and few uninformed mullahs.” (Sahifeh Noor, 21st vol.)

We ask God to fill our hearts with Imam’s memory, lead our way according to Imam’s path, and adorn our words with Imam’s words.

Source : Al-Maaref

The Birth of the Holy Lady Fatemah Ma"soomah and her childhood

In the holy city of Medina, the holy household was awaiting the arrival of a new born.

In the house of Imam Kadhim (A.S.), Najma, the wife of the honorable Imam was eagerly looking forward to the arrival of the child; she was counting days and nights for that day. The Imam's house was overwhelmed with happiness.

Finally, the day arrived, on the 1st of Dhil-Qa’dah 173 (A.H.) when Allah blessed the 7th Imam Musa Kadhim (A.S.) with a daughter. The child’s appearance was brilliant and cheerful and she opened her pure bright eyes to this world in the house of Imam.

All the members of the Holy Household were in utter happiness for the newborn and after the Imam, may be there was not anybody as happy as his wife Najma.
This was because this was the second child that was granted by the grace of Allah to Najma after 25 years. 25years ago, in the same month of Dhil-Qa’dah, Najma had given birth to a baby boy who after his father was to become the Imam and was to shoulder the responsibility of Imamate and guiding the Muslims.

Yes! That was 148 (A.H.), when the eight Imam, Ali (A.S.) was born and who was given the title of Ridha. Najma got immense pleasure in her first child and after years God blessed her and her husband Musa Kadhim (A.S.) with a daughter and a sister to Imam Ridha (A.S.).

Imam Musa Kadhim (A.S.) named his daughter Fatimah, for the sake of love and special attachment he had with his grandmother Fatimah Zahra (S.A.). Fatimah’s purity, modesty, and piety were such that after sometime she was referred as "Ma’soomah" (the infallible). This was because like her honorable Father, she used to keep away from all evils and sins.

Fatemah, was a name that was remembered among the Ahlul bayt who had hundreds of sad and sweet memories of the life of Bibi Fatimah (sa).

If anybody chose the name Fatimah for their daughters, they used to give the same respect as the prophet (S.A.W.) used to give his daughter. She was never neglected. Imam Musa Kadhim (A.S.) also followed this tradition and used to love the new girl very much and never failed to show and express his kindness to and love for her.

Fatimah Ma’soomah was growing under the shelter of her father and dear mother and was day by day learning new things from both of them.
If the father of Fatemah was the Imam of the Muslims and was matchless in his piety and chastity, then her mother was also pious and faithful who had accomplished her essential studies of Islam in the school of the wife of Imam Jafar Sadiq (A.S.). In those days she was the most intelligent amongst all women and it was for reason that the mother of Imam Kadhim (Hamideh) asked him to propose and marry her.

Hazrat Fatimah Ma’soomah took advantage of studying in the presence of her father, brother and pious mother. All her young life was full of Islamic education. Every Friday Muslims would come to Medina with their religious questions.
After getting their questions answered by Imam Kadhim (A.S.), they would return to their town. Incidentally, once Imam Kadhim was away and Imam Ridha (A.S.) was also not around. The Muslims without getting their question answered were returning home very sad.

Source : Al-Maaref

Fatimah Ma’soomah noticed the sadness and took the papers from them and answered their questions. The Muslims became happy and left. On the outskirts of Medina they met Imam Kadhim (A.S.) and they informed him of all that had transpired in his house. The Imam asked to read his daughter’s answers and after reading expressed his happiness, praised her and in a short sentence said, "May her father be sacrificed for her."

The Merits for Visiting the Holy Shrine of Hadrat Masoomah (A.S.)

Sayedah Fatimah Masumah (sa) also known as Karimah-e-Ahl-e-Bayt (as) was the daughter of the seventh Imam from Prophet Muhammad (peace be upon him and his household)’s progeny, Musa bin Jafar Al-Kazim (as), and sister of eighth Imam Ali bin Musa Ar-Reza (as). She was born on the 1st of Zilqa'da, 173 AH.

Prior to her birth, Imam Ja’far Sadiq (as) spoke of her status:

“Mecca is Allah's sanctuary, Medina is Prophet Muhammad's (S.A.W.), Kufa is Imam Ali's (as), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise.”

Imam Reza (as) said: “Her visitors shall be endowed with paradise” and “Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise.”

Imam Ar-Reza (as) said at another place. “Whoever visits her acknowledging her right, is entitled to heaven,”

Another Hadith of the eighth Imam about Sayedah Masumah (sa)’s great status goes that “Whoever does the visit of Masumah (sa) it is as though he/she has visited me.”

It is excessively mentioned in a tradition that whoever visits Al-Masumah (sa) heaven is incumbent upon that person.

Her holy shrine is housed in the holy city of Qom. It should be mentioned that Imam Jawad's (as) daughters, Zaineb (sa), Meymonah (sa) and Umm Muhammad (sa), are also buried in Sayedah Fatimah Al-Masumah (sa)'s tomb.

Source : Al-Maaref

Lady Ma’soomah’s (A.S.) Superiority in Knowledge and Virtue

On the first of Dhi al-Qa’dah in 173 AH, the city of Madinah was enlightened by the birth of Lady Fatimah Ma’soomah (A.S.). She was born to Imam Musa ibn Ja’far (A.S.) and her mother, Najmah.

Lady Fatimah Masumah (A.S.) was the second and last child of Najmah, after her older brother, Imam Ali ibn Moosa al-Rida (A.S.). As a matter of fact, after Imam Rida (A.S.), she has the highest status and position amongst the children of Imam Moosa al-Kadhim (A.S.).

One year after Imam Rida (A.S.) was forcibly taken to Khurasan (in year 201 AH) by the orders of Ma’moon, Lady Masumah (A.S.), along with her brothers and some of her relatives, left Madinah for Marw in order to visit her brother, Imam Rida (A.S.). On their way, when they reached the city of Saweh, they were attacked by the enemies of Ahl al-Bait. After a serious struggle, many of her relatives were martyred, and she was poisoned by a woman in Saweh

Grief over the loss of her relatives and the effects of the poison put Lady Masumah (A.S.) into a severe illness. She asked her companions to take her to the city of Qum, for she had heard her father say, “Qum is the center of our Shiites.”

When she arrived in Qum, the people of the city welcomed her. Moosa ibn Khazraj, who was amongst the great people of Qum, respectfully invited her to his house. 17 days later, on the 10th of Rabi’ al-Thani of the year 201 AH, after 28 years of sufferance and difficulty, Lady Ma’soomah (A.S.) no longer could endure her sickness and the effects of the poison. She left this world with a broken heart, while she had not been able to see her brother. She was buried in Qum and her shrine became the beauty of this city since then.

From amongst the narrators, we come across to narrators who happen to be women. One of these virtuous women is Lady Ma’soomah (A.S.), who has narrated many Hadiths from Lady Fatimah (A.S.) and the other Infallibles (PBUT). As a matter of fact, because of her prominence, both Shia and Sunni narrators have considered the Hadith narrated by her as authentic.

The Hadiths narrated about Lady Ma’soomah (A.S.) reveal her superiority in knowledge and virtue. From the point of view of Ahl al-Bait (PBUT), Lady Ma’soomah possesses a high status.

In regards to her particular status, Imam Rida (A.S.) has said:

“One who visits the shrine of Ma’soomah (A.S.) in Qum is like one who has visited my shrine.”

As this Hadith illustrates, not only the Ziayrat of Hazrat Ma’soomah is stated to be similar to doing the Ziayrat of an Infallible Imam, but also she has been given the title of a Ma’soomah (infallible woman) by an Imam. Considering the fact that an infallible does not exaggerate, one can come to this conclusion that Hazrat Ma’soomah owns some sort of infallibility.

Also in regards to her particular status, Imam Sadiq (A.S.) has said:

“… A lady from my children, named Fatimah daughter of Musa, will pass away there (Qum), which all our Shiites will enter paradise with her intercession”.

One of her virtues is that she has a special script for Ziayrat dictated by an Infallible Imam. She is the only women after Lady Fatimah (A.S.) - who is the most superior lady in the two worlds - to have a script for Ziayrat dictated by an Infallible Imam.

Now on the occasion of her demise let us go over on a phrase from her Ziarat:

“O Fatimah! Intercede for me in heaven, as you have an outstanding position from Allah [SWT] for intercession.”

Source : Al-Maaref

Fatimah Al-Ma’sooma Represented the purity and infallibility Prophet’s Daughter

Speaker of Ahlul Bayt's (A.S.) Virtues Fatimah was the daughter of the seventh Imam, Musa Al-Kazim (A.S.). She was born on the 1st of Dhilqa'da, 173 A.H.. Prior to her birth, Imam Sadiq (a.s.) spoke of her status:

"Mecca is God's sanctuary, Medina is Prophet Muhammad's (peace be upon him and his household), Kufa is Imam Ali's (A.S.), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise."

Fatimah represented the purity and infallibility of Prophet Muhammad"s daughter, Fatimah tul-Zahra (A.S.), and demonstrated the courage and determination of Zainab (A.S.), daughter of Imam Ali (A.S.) Advocation for her brother Imam Ali bin Moosa Al- Reza (A.S.) and upholding the virtues of Ahlul Bait has established her as a noble lady in the history of Shia"ism. It was this support that guided her emigration, for which she is renown.

Imam Ali bin Moosa Al- Reza (A.S.)was forced to emigrate from Medina to Khurasan in 200 A.H by the ruling Abbasid caliph Mamun. A year later, 201 A.H., Fatimah decided to join him to maintain and protect the high, fruitful, and lofty tree of Prophet Muhammad (peace be upon him and his household). Before preparing to leave, she visited the tomb of Prophet Muhammad (peace be upon him and his household) and other Imams buried at Baqi" cemetery to say farewell, as her infallible brother, Imam Reza (A.S.) had done the previous year. At that time she was 28 years old.

Leaving Medina, the homeland of her reverent family, was difficult. This emigration aroused feelings of grief and oppression for her family. Sorrow pervaded her soul in memory of other members of Ahlul Bayt who emigrated to escape persecution or who were forcibly expelled. Now, she too had become an emigrant. She departed from Medina with tears of grief and anguish. In spite of the melancholy mood, Fatimah, accompanied by her brothers and nephews, organized the caravans earnestly with great eagerness to join her brother (A.S.) in Khurasan, Iran. That reunion could compensate for the hardship of emigration and the bitterness of separation from their homeland.

When in route, and passing by Saweh, the caravan was attacked by plunders of the Bani Al-Abbas tribe. Twenty three members of the Ahlul Bayt were martyred. Fatimah encountered a new catastrophe and a new tragedy. It resembled the plight of Zainab (A.S.). Facing these kinds of oppression by the enemies of Ahlul Bayt were unbearable. Suddenly, Fatimah became ill by this great shock. Despite this brutal attack, the remaining survivors in the caravan continued marching and approached the city of Qom, where Fatimah was received an honourable welcome. She was invited to stay in the city as a respected guest among the Shi"a community of the city.

Sadly, her sojourn met with grief. The encounter inflicted upon the caravan near Saweh was overwhelming. Seventeen days after her arrival on the 10th of Rabee-us-Thani, 201A.H., she died.

Sorrow pervaded the Shi"a community. Obsequies were gloriously held for Fatimah and her tomb was embellished with a dome. Musa bin Khazraj"s house, where she had sojourned, was converted to the school of Sittiyah. Her mihrab was called "The Brilliant House".

Imam Reza (A.S.) said: "Her visitors shall be endowed with paradise" and "Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise".

It should be mentioned that Imam Jawad's (A.S.) daughters, Zaynab, Meymonah and Umm Muhammad, were also buried in Fatimah's tomb.

Her seventeen days of sojourning in Qom gave an historical reason for this city to be the center of Shi"a theological studies. Many scholars and jurisprudents have resided in the city near her sanctuary such as, Zekariya bin Adam {one of the companions of Imam Reza (A.S.)}, Ahmed bin Isaac {one of the representatives of Imam Hasan Al-Askari (A.S.)} who was confirmed by Imam Al-Mehdi (A.S.), Mirza Qommi, Ayatullah Sayed Mohammed Khunsari, Ayatullah Hujjat, Ayatullah Burujerdi, Ayatullah Golpaygani, Ayatullah Mar"ashi Najafi, Ayatullah Sadr, Ayatullah Araki, Ayatullah Sayed Ahmed Khunsari, Allama Tabataba"i, Ayatullah Mutahhari, and Imam Khomeini.

The continuity of producing grand scholars in the world of Shi"aism is one of the blessings of Fatimah"s spiritual presence. She gave Qom its central place in the Islamic world. Besides Shi"ites, Hanafi and Shafi"e scholars have also visited the city from time to time to acquire more knowledge.

Eventually, the Islamic Revolution in Iran, which is wisely led by the Islamic jurisprudential guardians, specifically the leader of the Islamic world, Ayatullah Sayed Khameni's (may his presence be protected) is the fruit of this holy city and the blessing of the Grand Faiziya School

Source : Al-Maaref

Some sayings of Imam Jafar Al-Sadiq (AS) on knowledge

1-Knowledge is a shield, truthfulness is might, ignorance is abasement, understanding is glory, generosity is success, good behavior causes friendship, he who has knowledge about his time, ambiguous things do not attack him.

2-Whoever attacks a matter without knowledge cuts off his own nose.

3-Verily, knowledge is a lock and its key is the question.

4-Allah does not accept any act without knowledge, there is no knowledge without act, so whoever knows, knowledge leads him to act, and whoever does not act gets no knowledge, but belief is a little of a little.

5-Enough for the fear of Allah is knowledge and enough for self-importance is ignorance.

Indeed, the most knowledge of all men in Allah is the most satisfied of them with death.

6-Imam Jafar Sadiq (A. S.) ((Elal-o-Shsherayea, vol. 2, p. 560))

There is no life more glorious than possessing meritorious ethics and morals.

7-Imam Jafar Sadiq (A. S.) ((Behar, vol. 76, p. 60))

Being cheerful and affable with people is by itself half of wisdom.

8-Imam Jafar Sadiq (A. S.) ((Vasael, vol. 6, p. 321))

The believers have four signs: good humor, tactfulness, kind heartedness and openhandedness

9-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghool, p. 392))

Immorality and surliness makes the human's life miserable and bitter

10-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 255))

Walking hastily diminishes the credit and value of the believer and ruins his spiritual and moral image in public.

11-Imam Jafar Sadiq (A. S.) ((Mostadrak, vol. 8, p. 449))

A good-tempered person people enjoys the company of the virtuous people and is immune to the molestation and harassment of the wicked people.

12-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghoo1, p. 372))

Meritorious morals increase the number of friends and beloved.

13-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 232))

There are three things that signify the magnanimity of a person: good temper, patience, and to avoid aggressive gaze.

Miserly, jealous and liar men are far from peace, pleasure and humanity.

14-Whoever subdues his anger, the Almighty God will increase his respect in both worlds.

15- It's proper for the wise to say right so his words are reliable and it's proper for him to thank God, so His graces will be increased for him.

16- My lovely friend is he who criticizes my faults.

The Teachings of Imam Sadiq (AS)

Imam Al-Sadiq (AS) asked the man who attended before him about his manner. "I am one of your followers and adherents," answered the man. Imam Al-Sadiq (AS) said: Allah will surely accept the servant whom He loves and will surely give Paradise to him whom He accepts. Which type of our followers the Imam (AS), 'How many types of your followers,O son of the Prophet?'

Imam Al-Sadiq (AS) spoke: Our followers are three types.

A type is those who pretend themselves our followers while the reality is the opposite, a type is those who cherish us secretly and do not follow us in public, and a type is those who cherish us openly and secretly. They are the highest group. They drank from the fresh water and had knowledge of the interpretation of the Book (of Allah), the distinction between the right and the wrong, and the causes of everything. Therefore, they have become the highest group.

Poverty, destitution, and the varieties of crises are hastier than racehorses to them. They have suffered hardship and damage and they have been shaken and tested. Hence, they have been wounded and slain, scatterted in the remote countries. Through them, Allah heals the ailed and richens the deprived. Moreover, you gain victory, rainfall, and earnings only through them. They are the fewest, but the owners of the greatest standings with Allah.

The second group is the lowest group. They loved us in public, but they pursued the kings' practices, Their tongues are with us while their swords are unsheathed in our faces.

The third class is the middle group. They loved us secretly and ignored us openly. I swear if they love us secretly not openly, they are the fasting in days and the worshipers at night. The signs of seclusion are shown on their faces. They are peaceful and submissive people.

The man declared, 'I am one of those who love you secretly and openly."

The Imam (AS) said: Our followers in secret and openness enjoy a number of indications with which they are realized.

As the man asked about these indications, the Imam (AS) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of Allah's oneness, and finally they believed in Allah's oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.

The person intruded, 'O son of Allah's messenger, I have never heard you describing faith in such a form before.' The Imam (AS) answered: Yes, the asker should not ask about faith before he knows the One in Whom he must believe.

'O son of Allah's messenger,' asked that person, 'Would you please explain what you have said?'

The Imam (AS) spoke: He who claims that he knows Allah due to the imprint of the heart is polytheist. He who claims that knows Allah by name, not meaning, is declaring the contrary, because the name is new (created). He who claims that he worships the name and the meaning is associating others with Allah. He who claims that he worships the meaning by the description, not realization, is referring to something absent.

He who claims that he worships the description and the desribed is nullifying Allah's oneness because description is something other than the described. He who claims that he adds the described to the description is belittling the great. They have no true respect of Allah.

'What is the course to the true believing in Allah's oneness, Then?' some asked.

He (AS) said: The door of search is opened and the pursuit of the exit is existing. The knowledge of the present should precede his description while the knowledge of the description of the absent should precede the knowledge of him.

'How can we know the witness before we know his descriptions?' they asked. He (AS) answered: You should first know him, know his knowledge, and know yourself through him. You should not know yourself through yourself. You should also know that whatever he has is to him and through him. As an example of this is Joseph's brothers when they addressed to him, 'Are you Joseph?' He said, 'Yes, I am Joseph and this is my brother.'

They knew him through him. They neither knew him through others nor did they know him by themselves due to the imprints of their hears. Allah says: ﴾You could not even plant one tree﴿. (Holy Quran 27:60)

This means that you should not appoint a leader for yourselves out of your whims and will. As for three categories, Allah will not speak to them, will not look at them on the Day of Resurrection, will not second them, and will arrange for them a painful chastisement. They are those who plant a tree that Allah did not plant, i.e. those who appoint a leader for themselves out of their own whims those who deny a leader that Allah appoints, and those who claim that those two persons have anything to do with Islam. Allah says: ﴾Your Lord creates and chooses to whomever He wants. They do not have the choice to choose whatever they want﴿. (Holy Qur'an 28:68)

The Quality of Faith
Imam Sadiq (AS) said: The meaning of the quality of faith is the declaration, submission to Allah and seeking His favors through the declaration, and the fulfillment to Him through having knowledge of every obligatory matter, whether big or small, beginning with the outline of Allah's oneness up to the last chapter of obedience without missing anyone. All this should be connected and matched up to each other.

If a servant fulfills what is imposed upon him according to what we have recently explained, he will then deserve the quality of faith and will deserve the reward duly. This is because the meaning of faith is the declaration and the meaning of declaration is the sincerity of obedience. This proves that obedience as a whole is related to each other. A believer loses the quality of faith only when he ignores the matters due to which he deserved to have that quality.

He deserved the name and meaning of belief meritoriously only when he fulfilled the grand duties connectedly and avoided the acts of disobedience. He also will not abandon the quality of faith when he commits insignificant acts of disobedience to Allah and ignores the insignificant acts of obedience. Allah says: ﴾If you avoid the grand violating that which has been prohibited, your sins will be forgiven and you will be admitted into an exalted dwelling.﴿ (Holy Qur'an 4:31)

This holy saying proves the fact that we have recently indicated. Accordingly, forgiveness is obtained when the grand sins are avoided. If a grand sin is committed, all of the acts of disobedience, whether grand or insignificant, will be taken in the consideration of judgment. Hence, castigation and penalty of all the acts of disobedience (to Allah) will fall. This is the quality of faith and the quality of a believer who deserves the reward duly.

The Quality of Islam
The meaning of the quality of Islam is the submission and fulfillment of all the acts of obedience whose judgment is clear. If one declares the all acts of obedience publicly, even if he does not believe with the heart, he will deserve the name and meaning of Islam, warrant the public friendship, his testimony will be accepted, the rulings of inheritance will be valid for him, and he will enjoy the rights and obligations of the Muslims.

This is the quality of Islam. The difference between the believer and the Muslim is that the latter will be believer when he is obedient intentionally along with his public declaration. If he obeys publicly only, he will be Muslim. If he obey publicly and intentionally, he will be believer provided that submission and seeking favors through knowledge will be present. It happens that a servant is Muslim but not believer. No one can be believer unless he is Muslim.

The Quality of Quitting Faith
Quitting faith occurs when one of five matters, all of which are similar and familiar, falls. These five matters are atheism, polytheism, deviation, immorality, and commitiment of the grand sins.

Atheism is every deed by which Allah is disobeyed due to renouncement, denial, disparagement, and underestimation, whether that deed is small or big. The doer of such deeds is atheist and bears the quality of atheism, Everyone, regardless of the religion or the sect, who commits disobedience of such characters, is atheist.

Polytheism is every act of disobedience that is committed and taken as a creed, whether small or big. The doer of such an act of disobedience is polytheist.

Deviations is the ignorance of the obligatory matters. It stands for ignoring one of the grand acts of obedience, without which faith is not materialized, despite the existence of proofs and evidences. The neglector of such an act is neither denying such acts' being obligatory nor betaking the denial of such obligatory acts as creed.

He neglects them due to laziness, inadvertence, and engagement in other affairs. He is deviant and swerving from the course of faith due to ignorance and misguidance. Thus, he deserves the name and meaning of deviations as long as the previous description applies to him. If the doer inclines to any aspect of disobedience desirably due to denial, belittlemen, and negligence, he will be regarded as atheist.

If he inclines to betake his own interpretations, pursuance, submission, and acceptance of the words of the fathers and forefathers as creed, he then will be regarded as polytheist. A man that pursues a deviation will rarely get rid of the inclination whimsically to having some of the above-mentioned qualities.

Immorality is every grand act of disobedience that is committed due to appetite, lust, and prevailing desire. The doer of such acts is regarded as immoral and swerving from the course of faith due to his immorality. He would be regarded as atheist if he kept on such immorality until he came under the forms of negligence and belittlement.

The commitment of the grand sins that voids the faith is the engagement wholly in committing the grand acts of disobedience without denial, taking as creed, appetite, or lust, but it is only due to fanaticism and rage that makes one accuse, vilify, kill seize fortunes, hold up rights, and commit the like grand sins that are perpetrated for reasons other than pursuance of appetite.

Perjury, usury, and the like sins that are committed for motives other than pursuing the appetite, such as consuming intoxicants, fornication, and forbidden amusement. The committer of such grand sins violates his faith and swerves from it while he is not polytheist, atheist, or deviant. He deserves the quality of ignorance if the descriptions are applied to him. If he inclines to the qualities of what we have described, the quality will attach him.

Kinds of People's Livings
'How many kinds of livings that people earn and deal with each other are there? What are the ways of expenses?' a man asked Imam Al-Sadiq (AS).

The Imam answered: All the livings that people earn and deal with each other are four.

'Are all these legal? Are they all illegal? Or are some legal and some illegal?' asked the man.

The Imam (AS) answered: These four kinds may be legal from one side and illegal from another. These kinds are known and familiar. First of all, there is the work in governmental offices. The first of this kind is the jobs of the rulers down to the least job of the individuals. Then comes the trade including all sorts of deals, such as vending and purchase. Then come the industries along with all of their kinds. Then come the contracts of lease. All these kinds are legal from one side and illegal from another. Allah's obligation on the servants is to follow and practice the legal forms of these kinds only and avoid the illegal.

Explanation of Work in Governmental Offices
The work in governmental offices is of two forms. One is the office of the just authorities whom Allah ordered to assign as rulers and ordered people to follow them. Within them are their officials and administrators down to the least official. The other form is the office of the unjust people and their officials down to the least unjust official.

The legality of this kind is the office of the just rulers whom Allah ordered to recognize and elect as leaders, and working in their main and secondary offices by following Allah's instructions to the just rulers without adding, reducing, distorting, or neglecting anything of His revelation. If such just rulers who meet the precious qualities exist, then work in their offices will be legal and it will be completely legal to work, support, and hold them.

In addition, the gain from such jobs will be legal.

Working with such rulers and their officials will enliven every rightful and fair matter and kill every wrong, injustice, and corruption. Therefore, to support, help, and work with such rulers is as same as calling to the acts of obedience to Allah and strengthening His religion.

The illegality of the work in governmental offices stands for the leadership of the unjust rulers and their officials beginning with the chief down to the novice. Working with them and gaining earnings from them are prohibited and illegal. The workers and gainers of such earnings will suffer punishment, apart from the amount of the work or the earnings.

Every act that is seen as support for the unjust rulers is a grand sin, because the rule of the unjust rulers kills the right wholly and enlivens the wrong wholly. It also spreads injustice, oppression, and corruption, stays the laws of the Divine Books, kills the prophets and believers, destroys the mosques, and distorts Allah's norms and principles. Accordingly, it is prohibited to work with them, support them, and seek earnings from their leadership saving in cases of necessity that is similar to the necessity of having blood or meat of corpses.

Explanation of the Commerce
Regarding the categories of vendition and the legal and the illegal purchase and vendition, all the laws are arranged for saving the nourishment of the servants (of Allah) and achieving their prosperity concerning their food, drink, dress, marriage, property, and the dependent affairs. It is licit for them to traffic in all the profitable matters that are indispensable for them and achieve their prosperity. Vendition, purchase, possession, exploitation, endowment, and loan of the above-mentioned matters are licit.

The illegality of transaction includes every matter that is prohibited and causes corruption by way of eating, drinking, earning, marrying, possessing, using, endowing, or loaning it or any matter that causes corruption, such as usurious vendition, which causes corruption, and vendition of corpses, blood, pork, meat and skins of beasts including wild animals and birds, wine, or any pork, meat and skins of beasts including wild animals and birds, wine, or any other impure thing. These matters are illicit and prophibited.

Allah has prohibited the eating, drinking, dressing, possessing, using, and disposing of these things because this causes corruption. In other words, any disposition of such things is illegal. In addition, every vendition of illegal amusement is illegal. It is illegal and prohibited to vent, purchase, use, possess, endow, loan, or dispose in any prohibited substance that is used for seeking the favors of other than Allah or supporting atheism and polytheims by all ways of acts of disobedience or any way that supports any path of deviation or wrong or weakens the right, except in cases of necessity.

Explanation of Contracts of Lease
Contracts of lease include working as employee and hiring the property as well as those who are under guardianship, the animal, or the dress in a legal way of lease. It is licit to work as employee or let the house, the land, or one of the properties that is profitable.

As example of this is the porter who carries definite things to definite places; hence, he can port that thing-provided that it is legal-himself or by his servant or animal, or he himself does that act or hire his servant, kinsman, or hireling. These are the forms of contracts of lease.

They are legal for all people, whether they were servants, populace, atheists, or believers. The lease and earnings of such ways of lease are legal.

The examples of the illegal contracts of lease are to hire oneself for porting prohibited things, such as prohibited food, drink, and dress, or to manufacture, keep, or use such illegal things, or destroy mosques, or kill illegally, or carry picture, statues, musical instruments, wine, pork, corpses, blood, or any feature of corruption that is prohibited on ways other that lease.

It is illicit to hire oneself for any prohibited matter or any part of it except in cases of legal profits, such as employing for carrying a corpse so as to save oneself or others from its harm or the like profits. The difference between work in governmental offices and contracts of lease is that the previous means to work for the officials of the rulers and their officials as their representative out of their power following what they enjoin and what they forbid. It also stands for supporting and backing the rulers.

Hence, the governmental official is the representative of his chief. They are considered as same as their masters who control people by killing and spreading injustice and corruption.

The contracts of lease, on the other hand, stand for, as we have previously explained, hiring from others. Hence, the hirer will not have control over the hireling before he meets the regulations of lease. The contracts of lease are legal as we have previously shown.

Explanation of the Industries
Industries include every profession that the servants (of Allah) learn or teach others, such as writing, mathematics, trade, goldsmithery, saddlery, building, weaving, bleaching, dressmaking, the different sorts of picturing except picturing soulful creatures, and manufacturing the various instruments that people need and benefit.

Doing, teaching, and working in all these varieties of industries are legal even if some instruments are used for corruption, acts of disobedience, and support for the wrong against the right, such as writing which may be used for supporting and backing the unjust rulers. The same thing can be said about knives, swords, and the like tools that are used for both good and evil. Hence, it is not unacceptable to learn, teach, take wages, and work in the good side of such industries.

Likewise, it is forbidden to use these industries in evil and harmful ways. In this case, neither the master nor will the student be considered as sinful for using such industries in evil. The guilty will be those who misuse such industries.

Allah has forbidden only the industries that are wholly illegal and that are harmful, such as the manufacturing of musical instruments, chess, every instrument of illegal amusement, crosses, statues, and the like industries in addition to the industries of forbidden drinks and those that produce illegal things purely without benefiting by any part of them. It is forbidden to teach, learn, work, and take wages for engaging in such industries as well as to manage any part of such industries.

Ways of Expenses
The ways of legal expenses are twenty-four: seven are for personal expenditure, five are socially obligatory, three are religiously obligatory, five are recommendable for building good relations, and four are favorable for amicability.

Regarding the seven ways of the personal expenditure, they are the expenditure for personal food, drink, dress, marriage, services, defraying the wages of the hirelings who keep or carry the personal needs.

Regarding the five ways of the socially obligatory expenditure, they are covering the needs of the sons, the parents, the wife, and the slaves whether in luxury or hardship.

Regarding the three ways of the religiously obligatory expenditure, they are the obligatory zakat that is defrayed annually, the expenditures of the obligatory hajj, and the expenditures of the jihad in its proper time.

Regarding the five ways of expenditure on building good relations, they are the expenditure for regarding the higher rank people, the relatives, and the believers and spending in alms-giving, charity, and manumission.

Regarding the four ways of amicable expenditure, they are settling the debts, loan, borrowing, and hospitality. These four matters are obligatory prophetic traditions.

The Halal Food
It is lawful for man to have three kinds of food that the earth produces.

The first kinds is the seeds. Wheat, barley, rice, and chick-pea as well as the other kinds of sesame and the like -all these are legally eatable as long as they form food for people and strengthen the body. Except in cases of emergency, everything that harms the human body is illegal to have.

The second kind is all the kinds of fruits that form food for human bodies and strengths. All these kinds are legally eatable. The forbidden are only those that form harm.

The third kind is all classes of greens and plants that benefit human beings and form food for them. All these classes are legal to have. The other classes of greens that harm the human body, such as the poisonous legumes and oleander, are illegal to have.

The legally eatable meat is the meat of cows, sheep, camels and the other beasts except those having tusks or claws. Regarding the birds, the meat of very bird that has gizzard is legally eatable. Accordingly, the meat of every bird that does not have gizzard is illegal.

Every egg the edges of which are uneven is legally eatable, while the eggs the edges of which are equal are illegal.

Regarding the fish, it is legal to have the meat of every fish that has shells while it is illegal to have the meat of every fish that does not have shells.

The Halal Drinks
Regarding the drinks, it is legal to drink any beverage provided that the much quantity of which will not preoccupy the mind. Thus, it is illegal to drink little quantity of the beverage the much quantity of which occupies the minds.

The Acceptable Dress
Regarding the dresses, it is acceptable to dress and offer the prayers dressing any cloth that is made of plants. It is also acceptable to dress the clothing that is made of the skin, wool, or hair of the legally slaughterd animals that are legally eatable. It is acceptable to dress and offer the prayers dressing the clothing that is made of the wool, hair, or feather of the legally dead or slaughtered animals.

It is illicit to offer the prayers or prostrate oneself (in the ritual prayers) on anything that is considered as food, drink, or dress. It is legal to prostrate oneself (in the ritual prayers) only on the fruitless plants of the earth before being yarns. Except in cases of necessity, it is illegal to prostrate oneself on spun plants.

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^{* Reference:Tuhaf al-Uqool}