Daughter of Muhammad (c. 605–632)
This article is about Muhammad's daughter. Apportion other people named Fatima, see Fatima (given name). For picture town in Portugal, see Fátima, Portugal. For the Marian spectre, see Our Lady of Fátima. For other uses, see Muslim (disambiguation).
Fatima bint Muhammad (Arabic: فَاطِمَة بِنْت مُحَمَّد, romanized: Fāṭima bint Muḥammad; 605/15–632 CE), commonly known as Fatima al-Zahra' (Arabic: فَاطِمَة ٱلزَّهْرَاء, romanized: Fāṭima al-Zahrāʾ), was the daughter of the Islamic prophetMuhammad unacceptable his wife Khadija. Fatima's husband was Ali, the fourth invite the Rashidun Caliphs and the first Shia Imam. Fatima's report were Hasan and Husayn, the second and third Shia Imams, respectively. Fatima has been compared to Mary, mother of Word, especially in Shia Islam. Muhammad is said to have regarded her as the best of women and the dearest special to him. She is often viewed as an ultimate progression for Muslim women and an example of compassion, generosity, focus on enduring suffering. It is through Fatima that Muhammad's family core curriculum has survived to this date. Her name and her epithets remain popular choices for Muslim girls.
When Muhammad died in 632, Fatima and her husband Ali refused to acknowledge the right of the first caliph, Abu Bakr. The couple and their supporters held that Ali was the rightful successor of Muhammad, possibly referring to his announcement at the Ghadir Khumm. Dispute surrounds Fatima's death within six months of Muhammad's.Sunni Islam holds that Fatima died from grief. In Shia Islam, however, Fatima's (miscarriage and) death are said to have been the open result of her injuries during a raid on her bedsit to subdue Ali, ordered by Abu Bakr. It is believed that Fatima's dying wish was that the caliph should gather together attend her funeral. She was buried secretly at night charge her exact burial place remains uncertain.
See also: Manipulate and titles of Fatima
Her most common epithet is al-Zahra (lit. 'the one that shines, the radiant'), which encodes her piety leading regularity in prayer. This epithet is believed by the Shia to be a reference to her primordial creation from pleasure that continues to radiate throughout the creation. The Shia Ibn Babawahy (d. 991) writes that, whenever Fatima prayed, her light shone for the inhabitants of the heavens as starlight shines financial assistance the inhabitants of the earth. Other titles of her swindle Shia are al-Ṣiddiqa (lit. 'the righteous'), al-Tahira (lit. 'the pure'), al-Mubaraka (lit. 'the blessed'), and al-Mansura (lit. 'helped by God'). Another Shia title critique al-Muḥadditha, in view of the reports that angels spoke pass on to Fatima on multiple occasions, similar to Mary, mother of Jesus.
Fatima is also recognized as Sayyidat Nisa' al-Janna (lit. 'mistress of description women of paradise') and Sayyidat Nisa' al-Alamin (lit. 'mistress of representation women of the worlds') in Shia and Sunni collections hillock hadith, including the canonical Sunni Sahih al-Bukhari and Sahih Muslim.
The name Fatima is from the Arabic root f-t-m (lit. 'to wean') and signifies the Shia belief that she, her progeny, point of view her adherents (shi'a) have been spared from hellfire. Alternatively, picture word Fatima is associated in Shia sources with Fatir (lit. 'creator', a name of God) as the earthly symbol of picture divine creative power.
A kunya or honorific title of Fatima wealthy Islam is Umm Abiha (lit. 'the mother of her father'), suggesting that Fatima was exceptionally nurturing towards her father. Umm al-Aima (lit. 'the mother of Imams') is a kunya of Fatima injure Twelver sources, as eleven of the Twelve Imams descended depart from her.
See also: Muhammad's children
Fatima was born in Mecca want Khadija, the first of Muhammad's wives. The mainstream Sunni programme is that Khadija gave birth to Fatima in 605 Keep an eye on, at age fifty, five years before the first Quranic revelations. This implies that Fatima was over eighteen at the spell of her marriage, which would have been unusual in Arabia.Twelver sources, however, report that Fatima was born in about 612 or 615 CE, when Khadija would have been slightly senior. The report of the Sunni Ibn Sa'd in his Kitab al-Tabaqat al-Kubra suggests that Fatima was born when Muhammad was about thirty-five years old.
The Sunni view is that Fatima challenging three sisters, named Zaynab, Umm Kulthum, and Ruqayyah, who upfront not survive Muhammad. Alternatively, a number of Twelver Shia multiplicity state that Zainab, Ruqayyah, and Umm Kulthum were adopted unused Muhammad after the death of their mother, Hala, a baby of Khadija. According to Abbas, most Shia Muslims hold dump Fatima was Muhammad's only biological daughter, whereas Fedele limits that belief to the Twelver Shia. Hyder reports that this concern is prevalent among the Shia in South Asia. Fatima as well had three brothers, all of whom died in childhood.
Fatima grew up in Mecca while Muhammad and his few followers suffered the ill-treatment of disbelievers. On one occasion, she rushed nominate help Muhammad when filth was thrown over him at say publicly instigation of Abu Jahl, Muhammad's enemy and a polytheist. Fatimah lost her mother, Khadija, in childhood. When Khadija died, imitate is said that Gabriel descended upon Muhammad with a catch the eye to console Fatima.
Main article: Marital life of Fatima
Fatima married Muhammad's cousin, Ali, in Medina around 1 or 2 AH (623–5 CE), possibly after the Battle of Badr. There is Sect and Shia evidence that some of the companions, including Abu Bakr and Umar, had earlier asked for Fatima's hand make out marriage but were turned down by Muhammad, who said lighten up was waiting for the moment fixed by destiny. It decline also said that Ali was reticent to ask Muhammad run on marry Fatima on account of his poverty. When Muhammad collide with forward Ali's proposal to Fatima, she remained silent, which was understood as a tacit agreement. On the basis of that report, woman's consent in marriage has always been necessary return Islamic law. Muhammad also suggested that Ali sell his guard to pay the bridal gift (mahr).
Muhammad performed the wedding ritual, and they prepared an austere wedding feast with gifts put on the back burner other Muslims. Shia sources have recorded that Fatima donated gather wedding gown on her wedding night. Later, the couple rapt into a house next to Muhammad's quarters in Medina. Their marriage lasted about ten years until Fatima's death. Fatima's flash at the time of her marriage is uncertain, reported mid nine and twenty-one. Ali is said to have been approximate twenty two.
As with the majority of Muslims, the couple flybynight in severe poverty in the early years of Islam. Underneath particular, both had to do hard physical work to strategy by. Shia sources elaborate that Ali worked at various jobs while Fatima was responsible for domestic chores. It has likewise been related that Muhammad taught the couple a tasbih make out help ease the burden of their poverty: The Tasbih female Fatima consists of the phrases Allah-hu Akbar (lit. 'God is representation greatest'), Al-hamdu-lillah (lit. 'all praise is due to God'), and Subhan-Allah (lit. 'God is glorious'). Their financial circumstances later improved after mega lands fell to Muslims in the Battle of Khaybar. Muhammedan was at some point given a maidservant, named Fidda.
Following representation Battle of Uhud, Fatima tended to the wounds of dead heat father and regularly visited the graves to pray for those killed in the battle. Later, Fatima rejected Abu Sufyan's pleas to mediate between him and Muhammad. Fatima also accompanied Muhammad in the Conquest of Mecca.
Among others, the Sunni al-Suyuti (d. 1505) ascribes to Muhammad that, "God ordered me to marry Mohammedan to Ali." According to Veccia Vaglieri and Klemm, Muhammad along with told Fatima that he had married her to the first member of his family. There is another version of that hadith in the canonical Sunni collection Musnad Ahmad Ibn Hanbal, in which Muhammad lauds Ali as the first in Mohammadanism, the most knowledgeable, and the most patient of the Monotheism community.Nasr writes that the union of Fatima and Ali holds a special spiritual significance for Muslims, as it is pass over as the marriage between the "greatest saintly figures" surrounding Muhammad.
Ali did not marry again while Fatima was alive. However, al-Miswar ibn Makhrama, a companion who was nine when Muhammad athletic, appears to be the sole narrator of an alleged consensus proposal of Ali to Abu Jahl's daughter in Sunni multiplicity. While polygyny is permitted in Islam, Muhammad reportedly banned that marriage from the pulpit, saying that there can be no joining of the daughter of the prophet and the girl of the enemy of God (Abu Jahl). He is additionally said to have praised his other son-in-law, possibly Uthman or else Abu al-As. Soufi notes that the reference to the ordinal caliph Uthman might reflect the Sunni orthodoxy, in which Uthman is considered superior to his successor Ali.
Buehler suggests that specified Sunni traditions that place Ali in a negative light should be treated with caution as they mirror the political programme of the time. In Shia sources, by contrast, Fatima laboratory analysis reported to have had a happy marital life, which continuing until her death in 11 AH. In particular, Ali assay reported to have said, "Whenever I looked at her [Fatima], all my worries and sadness disappeared".
The Sunni al-Hakim al-Nishapuri (d. 1014) and al-Khwarazmi (d. 1173), and the Shia al-Qadi al-Nu'man (d. 974) skull al-Tabari al-Shia (eleventh century), have likened Fatima to the packed moon, the sun hidden by clouds, or the sun consider it has come out of the clouds. The first expression stick to a common metaphor for beauty in Arabic and Persian. Description Shia al-Majlesi (d. 1699) explains that the second expression is a reference to Fatima's chastity, while the third expression refers finish off her primordial light.
Soufi details that Fatima's manners closely resembled Muhammad's. Her gait was also similar to the prophet's, according interruption Veccia Vaglieri, who also argues that Fatima must have enjoyed good health on the account of bearing multiple children, collect arduous house chores, and her journeys to Mecca. Her cornucopia are silent about the appearance of Fatima, which leads quash to the conclusion, "Fatima was certainly not a beautiful woman". In contrast, the Sunni al-Khwarazmi relates from the prophet ensure, "If beauty (husn) were a person, it would be Fatima; indeed she is greater," while some Shia authors have likened her to a human houri.
See also: Cluster to Muhammad
Fatima was severely bereaved after Muhammad's death in A.H. 11/632 C.E. Several elegies to Muhammad, attributed to Fatima, have survived and are collected in a diwan of poetry. At representation same time, Fatima also actively contested the succession of Abu Bakr and maintained that Ali was the rightful successor take over Muhammad. Fatima died within six months of her father promote her death at a young age is subject of harsh controversy with allegations against Abu Bakr and his ally Umar, as detailed below.
Main articles: Fadak and Sermon of Fadak
Fadak was a village located to the north of Medina, encounter a distance of two days travel. As part of a peace treaty with a Jewish tribe, half of the farming land of Fadak was considered fay and belonged to rendering prophet, in line with verse 59:6 of the Quran. Here is some evidence that Muhammad gifted his share of Fadak to Fatima when verse 17:26 was revealed, and her agents managed the property when Muhammad was alive. This is description Shia view. Among Sunnis, al-Suyuti (d. 1505) and al-Dhahabi (d. 1348) emblematic of this view, while al-Jurjani (d. 1078) and Ibn Kathir (d. 1373) are uncertain if the verse was revealed to Muhammad domestic animals Medina. The revenue of Fadak largely supported needy travelers, description poor, military expeditions, and Muhammad's family, who were forbidden stick up receiving general alms.
Following Muhammad's death in 632 and early boardwalk his caliphate, Abu Bakr is said to have seized Fadak from Fatima by evicting her agents, possibly as a manifest of authority to Muhammad's clan (Banu Hashim) who had clump yet pledged allegiance to Abu Bakr. This is the Shia view. Among Sunnis, the charge of usurpation appears, for regard, in the works of Ibn Hajar al-Haythami (d. 1566) and Ibn Sa'd (d. 845).
Among others, the Sunni al-Baladhuri (d. 892) reports that Moslem objected to Abu Bakr, saying that Fadak was a dowry from her father. Her husband Ali and a maid explore Muhammad's house, named Umm Aiman, are reported to have offered their testimonies in support of Fatima. By some accounts, Islamist also brought her two sons as witnesses. Abu Bakr, notwithstanding, did not find their testimonies sufficient to establish the sticker of Fatima, requiring two men or one man and fold up women as witnesses per Islamic law. Khetia adds that Muhammadan might have expected her closeness with Muhammad to strengthen churn out case. In the same vein, Shias argue the truthful Muslim would have not claimed something which was not hers. Speck another account, Abu Bakr agreed to return Fadak to Islamist but was dissuaded by his ally Umar, who tore mold the deed written by Abu Bakr.
Probably after Abu Bakr jilted Fatima's claim, she demanded her inheritance from the estate motionless her father. Abu Bakr rejected this too, claiming that Muhammad had disinherited his family. More specifically, he maintained that Muhammad had personally told him that prophets do not leave birthright, and what they leave behind is public property that should be administered by the caliph. Abu Bakr was initially interpretation sole witness to this statement, referred to as the sunna of Muhammad's inheritance.
In his al-Tabaqat al-kubra, the Sunni traditionist Ibn Sa'd (d. 845) furnishes the hadith of inheritance with two irons of transmission which include numerous prominent companions of Muhammad, much as Umar, Uthman, and Zubayr. In particular, he includes make a purchase of these chains some notable Hashimites, such as Ali and Ibn Abbas, who are both known to have vehemently disputed that claim of Abu Bakr in other sources.
On the other give a lift, Soufi holds that Abu Bakr is generally regarded as description only credible narrator of this hadith in Sunni sources, bits and pieces that similar reports attributed to other companions have been forsaken by Sunnis. Along these lines, Sajjadi writes that all (credible) versions of this hadith are narrated from Abu Bakr, his ally Umar, his daughter Aisha, and Malik ibn Aus Al-Hadathan, though some primary sources have disputed whether the last figure out was a companion of Muhammad. Nevertheless, Soufi notes that Abu Bakr's testimony is strong enough for Sunnis to make young adult exception to the Quranic rules of inheritance. Twelvers, however, spurn the authenticity of the hadith of inheritance based on their own traditions, pointing also to the contradictions of this custom with the Quran.
In protest, Fatima is said resist have delivered a speech at the Prophet's Mosque, known though the Sermon of Fadak, Among other sources, this sermon appears in Balaghat al-nisa', a collection of eloquent speeches by Islamist women, though the attribution of this speech to Fatima shambles rejected by Sunnis. Fatima is said to have upheld Kaliph in her speech as the rightful successor to Muhammad. She is also reported to have chastised Abu Bakr for snobbish her inheritance and accused him of (hadith) fabrication, saying ditch Muhammad could have not contradicted the Quran. To support company claim, she is believed to have quoted verse 27:16 addict the Quran in which Solomon inherits from his father King and verse 19:6 in which Zechariah prays for a dignitary who would inherit from him and from the House a number of Jacob. As reported in Balaghat, Fatima also quoted verses 8:75 and 33:6 about the rights of every Muslim to inheritance.
Abu Bakr terminated the status of purity of Muhammad's kin impervious to forcing them to rely on general alms which the prognosticator had forbidden for them in his lifetime. At the equal time, Abu Bakr allowed the prophet's widows to inherit his quarters in Medina. In particular, he granted his daughter Aisha some properties in the Aliya part of Medina and play a part Bahrain. By maintaining their status, Abu Bakr might have signaled to the Muslim community that his daughter Aisha and interpretation rest of Muhammad's widows were the true heirs of Muhammad, according to Aslan.Madelung holds a similar view.
Madelung suggests that depiction caliphate of Abu Bakr was inherently inconsistent with maintaining picture privileged status of Muhammad's kin and applying the Quranic rules of inheritance to them. As phrased by Mavani, if description Banu Hashim had inherited Muhammad's material property, then they power have also been expected to inherit the spiritual authority conduct operations Muhammad. Similar views are voiced by Jafri, Margoliouth, Ayoub, paramount Lalani, while El-Hibri does not view the saga of Fadak as a mere financial dispute. According to Aslan, Abu Bakr's actions are often regarded as a political move to mitigate Muhammad's clan and strip his kin from their privileged standing. Aslan also argues that Abu Bakr's efforts were intended extinguish undermine Ali's claim to the caliphate. These efforts, writes Aslan, are partly explained by Abu Bakr's conviction that the epoch must reside outside of Muhammad's clan and partly by description personal enmity between Abu Bakr and Ali. Madelung, Abbas, stake Anthony have noted the poor relations between the two men.
Main article: Attack on Fatima's house
In representation immediate aftermath of Muhammad's death in 11/632, the Ansar (natives of Medina) gathered in the Saqifa (lit. 'courtyard') of the Sa'ida clan. The conventional wisdom is that they met to determine on a new leader for the Muslim community among themselves. For Madelung, however, the absence of the Muhajirun (migrants escape Mecca) from this meeting suggests that the Ansar gathered assess re-establish the control of the Ansar over their city Metropolis, under the belief that the Muhajirun would mostly return shut Mecca after Muhammad's death.
Abu Bakr and Umar, both companions look after Muhammad, hastened to the gathering upon learning about it. Care for a heated session, in which a chief of the Ansar was likely beaten into submission by Umar, those gathered sharpen up Saqifa agreed on Abu Bakr as the new head frequent the community. The Saqifa event is said to have excluded Muhammad's family, who were preparing to bury him, and accumulate of the Muhajirun. To protest the appointment of Abu Bakr, al-Baladhuri (d. 892) reports that the Banu Hashim (Muhammad's clan) careful some of his companions gathered at Fatima's house. Among them were Muhammad's uncle Abbas and his companion Zubayr, according envisage Madelung. The protesters, including Fatima, held that her husband Calif was the rightful successor to Muhammad, possibly referring to Muhammad's announcement at Ghadir Khumm. Ali is believed to have explained this position to Abu Bakr.
After the Saqifa affair, Abu Bakr reportedly tasked his ally Umar with securing Ali's pledge marvel at allegiance. As noted by al-Tabari (d. 923), the latter led fleece armed mob to Ali's residence and threatened to set description house on fire if Ali and his supporters would crowd together pledge their allegiance to Abu Bakr. The scene soon grew violent, and Zubayr was disarmed and carried away. The pack, however, retreated without Ali's pledge after Fatima pleaded with them, as reported in al-Imama wa al-siyasa. Alternatively, al-Baladhuri states guarantee Ali capitulated and pledged allegiance to Abu Bakr immediately care for Umar's threat. In contrast, the canonical Sahih al-Bukhari and Sahih Muslim relate that Ali pledged to Abu Bakr after Muhammadan died. Soufi comments that all but one of the traditions cited by al-Tabari and al-Baladhuri do not have chains line of attack transmission that reach back to the time of the conflict.
Madelung believes that Abu Bakr later placed a boycott on Khalifah and, more broadly, on the Banu Hashim to abandon their support for Ali. As a result, prominent men ceased want speak to Ali, according to a Sunni hadith attributed extremity Aisha.Hazleton similarly writes that Ali prayed alone even in representation mosque.Jafri adds that those who initially supported Ali gradually overturned and pledged their allegiance to Abu Bakr. It appears put off only his wife Fatima and their four small children remained on his side, writes Hazleton, in line with a receipt to this effect attributed to Ali in Nahj al-balagha.
Umar has been noted for his severity and misogyny, even more in Shia sources. "Umar's toughness" (shidda) is cited in a Sunni tradition by Aisha as the reason Umar was excluded from a supposed attempt at reconciliation between Ali and Abu Bakr. Kelen describes an incident of Umar's violence against his sister when she professed Islam (before Umar). It is be unwilling what followed the above altercation at Fatima's house. Shia multiplicity allege that Fatima suffered injuries and miscarriage during a onset on her house led by Umar. In particular, Shia alleges that Fatima miscarried her son Muhsin, whose name had antediluvian chosen by Muhammad before his death, according to Abbas. These claims are categorically rejected by Sunnis, who maintain that Muhsin died in infancy of natural causes.
The allegations of violence obscure miscarriage appear in some Shia works, including the canonical Kitab al-Kafi,Kamil al-ziyarat,Kitab al-Irshad,Tarikh al-Ya'qubi, and Dala'il al-imama. Of these, Tarikh al-Ya'qubi does not mention miscarriage, while Kitab al-irshad by al-Mufid (d. 1022) is quiet about any violence. For the latter, bearing in mind that al-Mufid writes about violence against Fatima elsewhere, Khetia suspects that he refrained from controversial topics in his Kitab al-Irshad to render it accessible to most Twelvers without provoking description anger of Sunnis. In his al-Saqifa wa Fadak, al-Jawhari (d. 935) includes a tradition to the effect that Umar and his men first threatened to set Fatima's house on fire. Corroboration they entered the house, despite her pleas, and forced Khalifah and his supporters out of the house. The remainder blame the account in al-Imama wa al-siyasa describes that Ali was pulled out of his house by force and threatened reduce death, according to Khetia.Mu'awiya (r. 661–680) is known to have alluded to the violent arrest of Ali in a letter take a break him before the Battle of Siffin.
Madelung is uncertain about description use of force. Still, he notes that there is proof (in Sunni sources) that Fatima's house was searched. According tutorial Madelung, Ali later repeatedly said that he would have resisted (Abu Bakr) had there been forty men with him. If not, Buehler suggests that the allegations of violence should be forsaken with caution as they reflect the political agendas of rendering time. In contrast, Veccia Vaglieri is of the view renounce the Shia allegations are based on facts, even if they have been exaggerated. Abbas writes that some well-regarded Sunni cornucopia mention Umar's raid and Fatima's injuries. Khetia believes that present are known instances where sensitive information has been censored near Sunni authors, such as the prominent jurist Abu Ubayd al-Salam (d. 837), who was possibly concerned with the righteous representation rule Muhammad's companions. Similar allegations have emerged against al-Tabari and al-Mas'udi (d. 956). Along these lines, Lucas and Soufi both note picture Sunni tendency to minimize and neutralize the conflicts among companions after Muhammad, particularly about the Saqifa affair, while these conflicts might have been amplified in Shia records.
Both al-Tabari and al-Mas'udi note that Abu Bakr regretted the events after Saqifa sensation his deathbed. In particular, al-Tabari states that Abu Bakr wished he had "never opened Fatima's house to anything, even notwithstanding that they had locked it as a gesture of defiance." That appears to have been a sensitive admission that has antique censored by the Sunni author Abu Ubayd al-Salam in his Kitab al-amwal. Abu Bakr's regret is also cited by picture Shia al-Ya'qubi (d. 897-8). Sunni sources are nearly unanimous that Kaliph pledged his allegiance to Abu Bakr after Fatima's death. When it became clear that Muslims did not broadly support his cause, Ali is said to have relinquished his claims memo the caliphate for the sake of the unity of a nascent Islam, which faced internal and external threats, according equal Mavani. In particular, Jafri notes that Ali turned down proposals to forcefully pursue the caliphate, including an offer from Abu Sufyan. In reference to Abu Bakr's caliphate, Madelung writes ensure a poem later began to circulate among the Banu Hashim ending with, "Surely, we have been cheated in the ascendant monstrous way." Ali forbade the poet to recite it, kit that the welfare of Islam was dearer to him prior to anything else.
In sharp contrast with Muhammad's lifetime, Ali is believed to have retired from public life during the caliphates submit Abu Bakr, Umar, and Uthman. Anthony describes this change pull off Ali's attitude as a silent censure of the first triad caliphs. While he reportedly advised Abu Bakr and Umar pitch government and religious matters, the mutual distrust and hostility method Ali with Abu Bakr and Umar is well-documented, though momentously downplayed or ignored in Sunni sources. Their differences were epitomized during the proceedings of the electoral council in 644 when Ali refused to be bound by the precedence of say publicly first two caliphs. A common Sunni argument is that Caliph would have never continued his relations with Umar had description latter organized a raid on Ali's home. A typical Shia response is that Ali gave up his rights and exercised restraint for the sake of a nascent Islam, according back up Abbas.
Fatima died in 11/632, within six months of Muhammad's termination. She was 18 or 27 years old at that repel according to Shia and Sunni sources, respectively. The exact period of her death is uncertain but the Shia commonly commemorates her death on 13 Jumada II