The Political Life of Fathima (SA)

On the 20th of Jamadi al-Thani, the fifth year after the first revelation to the Prophet (SAW), a pure being came into existence in the Household of the Prophet Muhammad (SAW). She was named Fathima, (SA) and the Prophet (SAW) said, “Fathima is a part of my body; whosoever harms her has harmed me; whosoever makes her happy has made me happy.”

The life of Fathima (SA) comprises events which teach us lessons in virtue, sacrifice, human rights and freedom. At all levels of life, especially with respect to childhood, she teaches us open-mindedness, foresight and greatness of character.

As a complete model for all women of the world, in her short but rich life, she manifested the characteristics of a perfect human being and demonstrated it on the various scenes of life.

She was not a woman to sit at home and remain unaware of the society’s issues. Rather, with intelligence and awareness, she would attend to analyzing and clarifying the issues of her own day; in this manner, and under the guidance and training of the Prophet (SAW), she offered the perfect model for a Muslim woman for all time.

Beginning in her childhood, Hazrath Fathima (SA) appeared on the various scenes of life at the side of her honorable Father and fulfilled her role. When she wasn’t yet 10 years old, with her small and caring hands, she would soothe the wounds of the Prophet (SAW) and, within the limits of her capability, she would help the Prophet (SAW) in reaching his goals.

Fathima (SA) was not a recluse. Rather, she accompanied her political and social struggles with virtue and chastity. She was at the Prophet’s (SAW) side in her allegiance to women, and even shouldered certain responsibilities in preparing for the Prophet’s (SAW) struggle against infidels.

It wasn’t long before the Battle of Badr took place and after that the Battle of Ohod, when many of the Prophet’s (SAW) companions were martyred. It was proclaimed that the Prophet (SAW) had been killed and all but a few fled. Anxiety in Medina was no less than that in a battlefield.

Safieh, the daughter of Abdul Mutalib, the Prophet’s (SAW) aunt, and Fathima Zahra (SA) arrived at the scene of the battle. Fathima (SA) ran her hand over her head and cried. Other women arrived, too. The battle had ended. The Prophet (SAW) was extremely upset about the martyrdom of Hamzah. When he saw that Fathima and Safieh were approaching him, he completely covered Hamzah’s body with his own cloak so that they would not witness the scene. They wept over the corpse, and the Prophet (SAW) wept, too.

We see that, in spite of her young age, this honorable woman was actively participating in the political and social events of her time, and with complete chastity and purity had a share in enriching Islamic culture and civilization.

At most scenes Hazrath Sayyideh al-Nisa (SA) would take the first step, a step in the direction of expedience and reparation of damages. It has even been said that she participated in some battles against infidels, shouldering certain responsibilities, while the lips of the thirsty of the battlefield would be quenched by her hand. The injured would be healed from the solace of a woman who set an example for such sacrifices.

Not only in morality is Zahra Marziah (SA) a model for all women, but she should be known as the most political woman who ever existed. What politics is higher than having a woman, in the face of white-bearded tribal men, defending her Islamic rights with reason?

It has been said that Hazrath Zahra (SA) delivered a speech at a gathering of friends of the Prophet (SAW) who had come to visit her, and with respect to the lack of zeal among the men, she said, “Wo to these people! and how they took the leadership and the reins away from a deserving person, who was like a steadfast mountain, the foundation of the message, the prophecy and guidance, and swore their allegiance to another, derailing him from his main path.”

For Muslim girls and women it is essential to know Fathima (SA) and to tread in her pure path, such that in this manner, not only would they clarify the model for women, but to drive away impure images from their minds, so that her name would remain in hearts forever.

Fathima Zahra (SA) – A Model for Empowerment

Paper presented at a seminar on “Women’s Dignity and Rights in Islam”, Hyderabad, India, November 16, 1995

By Diane D’Souza

I would like to begin by expressing my appreciation to the Consulate of the Islamic Republic of Iran and to Ms. Ameena Naqvi for inviting me to this gathering. I am indeed deeply honored to be included among such a distinguished panel of speakers. I would also like to convey to you the greetings of the Christian community and our shared joy on this joyous occasion of the birth anniversary of Hazrath Fathima Zahra (SA). I was asked to reflect briefly on Fathima Zahra (SA) from my perspective as a non-Muslim, particularly focusing on her life and what it means today for the empowerment of women.

Fathima and Mary, the Mother of Jesus

The great Orientalist, Louis Massignon, in his book “La Mubahala de Medina et l’Hyperdulie de Fathima” (Paris, 1955), pointed out the parallels between Fathima, the daughter of the Prophet Muhammad (SAW), and Mary, the mother of Jesus Christ (AS). Both were women of great faith who endured hardship and poverty. Both were women who loved and were beloved by men who became the founders of two of the world’s great religions.

As a woman as well as a Christian, I see other parallels between Fathima (SA) and Mary (SA). Down through Christian history there has been a tremendous emphasis placed upon Mary’s meekness, her passive acceptance of what God ordained, her submissiveness, her great sorrow at the sufferings and trials which befell her son. In a fairly typical treatment of Mary’s life, in his book “Mother of Faith,” Josef Weiger celebrates the Virgin Mother’s “deeply ingrained humility,” her “humbleness,” her “self-surrender,” her “discreet, limitless love,” her “lowly” and “unassuming” character.

In recent decades, Christian women and some men have taken another look at Mary (SA). They have returned to her stories in the Scriptures; this time with “new eyes for reading”. What these people have discovered is the courage of Mary (SA). Rather than seeing a meek and humble acceptance of Gabriel’s news of the baby Mary is to carry, these theologians have celebrated the courageous “Yes!” with which Mary responds to what is actually a request from God. Mary has a choice, and with clear-eyed courage she takes her life in her hands and agrees to face misunderstanding, humiliation and censure as a pregnant but unwed woman. Her great faith in God boosts her as she agrees, “Let it be done to me according to thy word.”

Rereading our Scriptures to discover Mary as a courageous, active woman has prompted us to look at the other women in the Bible. Some are nameless, almost faceless, but they too have unsung stories of strength and courage which have been overlooked or ignored by male theologians who, for so many centuries, have interpreted our Scriptures to us.

Models for Women’s Behavior and Lives

How do we see the women on whom we model our lives – women like Fathima (SA), like Mary (SA), like Zainab (SA)? How are these women’s lives and qualities portrayed to us?

I have a dear friend who was going through a very difficult time some years ago. She was married to a man whom she loved deeply and who also loved her, but her life in the home of her in-laws was turning into a hell from which her husband lacked the strength of will to protect her. I watched my happy, faithful friend waste away in body and spirit under the meanness and deliberate cruelty of a bitter woman and her family. After months of struggling to please her husband’s family she weighed less than 40 kilograms and the light in her eyes had almost died. My friend is a devout woman and she prayed with fervor for strength or release. She sought help and guidance from her elders and from the network of aunts and other family women to whom she could turn. They told her this was life, this was marriage, and some of them told her the following story.

The Prophet Muhammad (SAW) once told his daughter, Fathima (SA), that there would be one woman who would reach heaven before she herself would. Fathima (SA) was eager to meet this paragon who, she learned, was the wife of a wood-seller. So, one day Fathima (SA) went to visit her and, coming to the hut, asked if she could enter. The woman replied, “I’m sorry you cannot come in. I did not ask my husband’s permission for you to enter. Please come back tomorrow.” That evening, when the woman’s husband returned, she told him what had happened and he said, “If the daughter of the Prophet (SAW) comes to visit us, of course she can come in.”

The next day Fathima (SA) again returned. But this time she had brought her son, Hossein (AS), with her. “I’m sorry,” said the wife of the wood-seller, “My husband gave permission for you to enter, but he didn’t say anything about your son. Please come back tomorrow.”

That night when the woman told this to her husband, he said, “Please! If anyone from the family of the Prophet Muhammad comes to visit us, let them in!”

And so Fathima (SA) was able to enter on her third visit.

The moral of the story is that a woman should always be obedient to her husband. Remember that however ridiculous she may have seemed, the wood-seller’s wife is the woman Muhammad (SAW) claims will first enter heaven. The point is not whether or not this is a true story of the Prophet Muhammad (SAW). It is a story which well-meaning women believed to be true and told to my friend who was facing an impossible situation.

But, we may ask, whose story is it, really? Whose moral is it? Who benefits when women believe such stories and try to emulate the qualities of the women characters? Is it empowerment, or is it oppression?

If we as women want to be empowered, we must take courage from our mothers. Today, on the birth anniversary of Fathima Zahra (SA), let us salute her courageous actions and tell of her boldness to our daughters and sons, our sisters and brothers, our friends and relatives. We need to rediscover and reclaim her stories and the stories of other women, reading traditional accounts with our eyes newly opened. We must re-examine these stories, even dig for them, uncover them, celebrate them, and live them out in our own lives and, through us, in the lives of our children. Only then will we be truly empowered. And only then will we truly honor our mothers.

GLIMPSES INTO THE FAMILY-LIFE OF HAZRATH FATHIMA (SA)

Relationship with Children (2)

Paying Attention to the Needs of Children (2)

One of the most important factors for the mental and physical well-being of a child is nutrition and the other is hygiene. Thus providing for these needs of the child, guarantees his physical and psychological well-being for life. Many of the psychological and mental problems that surface in adulthood too, have their roots in unfulfilled childhood need and desires. Moreover, the mutual effects between the body and the spirit should never be taken for granted or neglected. There is no doubt that a sick body distresses the soul, while an non-restful soul causes physical disorders.

History has recorded that time and again, Hazrath Fathima (SA) would go hungry in order to feed her children. It is said that once, because of scarcity of water, the Muslims of Medina were facing severe problems. Like any other mother, Fathima (SA) was concerned about her sons Hassan and Hussain (AS) and took them to her father, the Prophet (SAW). She expressed her concern to her father saying that she was worried since her children were small and couldn’t bear the thirst. Seeing Fathima distressed, the Prophet (SAW) put his tongue into the mouths of his two grandsons. This immediately soothed Fathima (SA) and relieved her of her concern as well as satiated the extreme thirst of the two children. (Manaqibe Ibn-e Shahr Asheeb, vol. 3, p. 394)

Fathima (SA) loved her children so deeply and was so full of compassion that towards the end of her life, she was very worried about her small children. Her main worry was that these children would be deprived of a mother’s love, which no one else could probably be able to compensate for. Foreseeing the plight of her motherless children, Fathima (SA) suggested that her husband Imam Ali (AS) married someone who would take care of her children, after her demise. (Ibid, p. 362)

As we all know, Fathima (SA) was deeply-grieved after the demise of her father and it is said that a large part of her pain was because her children were deprived of the love and care of the Prophet (SAW) and their grandfather. Sometimes she would talk to them with a painful heart, saying:

“Where has your grandfather who loved you so dearly gone? The grandfather who showered you with love and affection and carried you on his shoulders. Where has your grandfather who was the kindest to you, gone? He wouldn’t even allow you to walk on the ground and would carry you in his arms. Alas, I’ll never see you all on his shoulders again!” (Ibid.; Biharul-Anwar, vol. 43, p. 181)

Play & Activity

Although Islam emerged from an ignorant society, lacking in civilized culture, however the Message of the Prophet (SAW) and his Traditions that were forwarded through him and the Infallibles (AS) are suitable for the people of all cultures and civilizations, at any period of time, since Islam deals directly with the common innate nature of man.

Play and activity for children had a very special and important place  in the methods of child-upbringing of Fathima (SA). Physical and mental activity and stimulation are so important for the healthy overall growth of a child that even adults should involve themselves wholeheartedly in these activities, in order to enthuse and encourage the child.

During childhood, play is the best way in which a child relates with his environment and leads to the surfacing of the latent aptitudes of the child. At the same time, it has very positive effects on the physical development of the child. Keeping these factors in mind, play and activity should never be neglected by parents or by the child.

It has been recorded that the Prophet (SAW) often involved himself wholeheartedly in play with his grandchildren. This shows that one of the very important tools of good parenting and positive upbringing of children is play and activity. Imam Ali (AS) and Fathima (SA) gave great attention to this childhood need and this was one of the secrets of the health and freshness of their children.

It has also been found that in homes where children do not have an environment where they can play and express themselves, the effects of such an environment are very negative on the children.

Fathima (SA) involved herself actively in play with her children, always attentive and alert to the fact that her words and actions would play a very determining role on the development of the characters and personalities of her children. This teaches us the importance of using healthy language and expressions in dealing with children. Hazrath Fathima (SA) used play as a very important tool in developing the bodies and souls of her children as well as enthused and inspired them into greatness and bravery through these entertaining activities.

It has been recorded that while playing with Imam Hassan (AS), Hazrath Fathima (SA) would swing him, reciting poems like:

“My Hassan, grow up to be like your father and do away with oppression on the way of the Truth. Worship Allah Who Bestows upon us countless blessings and never befriend oppressors.”

While play with Imam Hussain (AS), she would recite:

“You look just like my father (the Prophet) – you don’t look like your father (Ali).”

It is said that when Imam Ali (AS) heard these playful poems between Hazrath Fathima and her children, he would smile indulgently.

Our main purpose in glimpsing into the personal family-life of Fathima (SA) is to learn from her flawless and divinely inspired approaches in her inter-relationships within her immediate family as well as in society. We can see very clearly through studying her relationship with her father as well as her children that in spite of all the hardships, problems and pains this great family suffered at the hands of the cruel, ignorant people of their times, within of the family, always they shared very warm, affectionate and joyful times.

In the same way that the Prophet (SAW) used to put aside all his pains and concerns while he was with his beloved daughter Hazrath Fathima (SA), Fathima (SA) and Ali (AS) too, always made time to pay due attention to the different needs of their children. All of these very scientific methods played a very major role in bringing up their children as the bravest and most powerful people in human history. It is also important to note the importance of timing in child-upbringing because as we all know, Hazrath Fathima (SA) had a very few years with her children, but these were the most crucial years that shape a child’s personality. She played her role as a mother most perfectly and efficiently, leaving behind for the world a legacy of great and powerful heroes like Hassan (AS) and Hussain (AS) and Hazrath Zainab (SA) who in times to come, shook up the roots of oppression and tyranny.

Thus far, we have gained invaluable insights into the importance and benefits of healthy inter-family relations through studying the life of Hazrath Fathima (SA) and her role as a daughter and a mother. Continuing on this topic, in our following issue, we shall look into the personality of this great lady and her social relationships – insha’Allah.

IMAM JAFAR SADIQ’S (AS) CONTRIBUTION TO THE SCIENCES

Imam Sadiq (AS) lived at a time when there was a deep and active interaction between Islamic thought and knowledge and the peoples of other nations. During that era, numerous works from different scholars and thinkers were widely translated into various languages. Sciences, philosophies and thought from other nations, too, were translated from their native languages into Arabic. Muslims studied these sciences, added to them, enriched them, and broadened their scopes. As a result, an active, ideological and scientific movement emerged. Muslims indulged in the sciences of medicine, astronomy, chemistry, physics, and mathematics, among other ones. Philosophy, logic, the fundamentals of reasoning and other sciences were translated especially from the Greek and the Persian languages.

It was during these times that the Muslims were also introduced to a new line of philosophical thought. This cultural interaction and intrusion that had both its pros and cons did not pass without drawing reactions from the Muslims. Consequently, a current of suspicion, complication, and unbelief rose in the Muslim community. Groups of people started adopting dialectics and embracing deviant views. But after a long and bitter struggle as well as long drawn out ideological fighting, the solid Muslim domestic front succeeded in stopping the cultural invasion, and exposing its flaws and weaknesses.

In addition to these scientific and cultural developments, during Imam Sadiq’s (AS) times, there was a remarkably great movement in many fields. New political, economic, and social events and problems surfaced which needed to be settled according to Islamic laws. The consequent result was the emergence of new, unheard-of views and schools of thought. Scholars (ulama) became actively involved in trying to deduce the right answers for the new problems.

Amid these hard conditions and the scientific and cultural activities, after the emergence of alien schools of thought, Imam Sadiq (AS) lived and carried out his responsibilities, as a scholar and an unmatched teacher in the cultural and religious domains. Hard, though the rulers and their hired writers tried to obliterate the image of this great man, he remained a shining star in the sky of Islam, and a rich spring of Islamic knowledge.

During his father Imam Baqir’s (AS) lifetime, Imam Sadiq (AS) helped in the establishment of the Ahl ul-Bait University in the Mosque of the Prophet (SAW). Both these Imams (AS) spread pure knowledge throughout the Islamic homeland – among the circles of jurisprudents (fuqaha), preachers, philosophers – and other scholars highly praised Imam Sadiq (AS) and his firm scientific background.

In the words of Sheikh al-Mufid (RA):

“From among all his brothers, aS-Sadiq, Jafar ibn Muhammad ibn Ali ibn Hussain (AS) emerged as the successor to his father al-Baqir, Muhammad ibn Ali (AS), and as his trustee and the next Imam after him. He was distinguished among his people by his virtues. He was the cleverest, the greatest in stature, and the most venerated among the scholars and the common people. People took from him so much knowledge that men conveyed it to the remotest areas. He was well known in all parts of the Islamic lands. No other member of the Ahl ul-Bait matched him in being the conveyor of so much scientific knowledge. No other member of the Ahl ul-Bait was also remembered and praised by the historians and biographers as he was. Nor had the historians ever quantitatively reported from anyone as they had done from Abu Abdillah (AS). Scholars concerned with the Prophetic Traditions (Ahadith) made a list of the authoritative narrators from different schools of thought who reported from Imam Sadiq (AS) – they amounted to 4,000 men.

The great scholar, Allamah Sayyid Muhsin al-Amin in his book, Manaqib Aal Abi Talib (Virtues of the Family of Abi Talib) says that Ibn Shahrashub, quotes Abu Naim as writing in his book Al-Hilyah, “The Ornament”, as follows:

“Umar ibn al-Muqdam said: Whenever I looked at Jafar ibn Muhammad (AS), I would know that he was a descendant of the line of the Prophets (PBUT). Never did a book on Prophetic Traditions, wisdom, asceticism, or morals, contradict his words. They said: Jafar ibn Muhammad as-Sadiq (AS) said an-Naqqash, al-Thalabi, al-Qishri and al-Qizwini mentioned him in their Qur’anic exegeses.” The famous historian, Al-Yaqubi described him in these words:

“He was the best of men, and the most knowledgeable about the faith. The famous intellectuals who learned from him would refer to him, when quoting him as, `The Scholar told us….’.”    Muhammad Farid Wajdi, the compiler of Dairat Ma’arif al-Qarn al-Ishrin (the 20th Century Encyclopedia) writes thus about Jafar ibn Muhammad Sadiq (AS), the sixth Imam of the Shi’as:

“Abu Abdillah Jafar ibn Muhammad Sadiq ibn Muhammad Baqir ibn Zain al-Abidin ibn Hussain ibn Ali ibn Abi Talib (AS) was one of the leading men of the Household of the Prophet (SAW). His words were always true hence the title “as-Sadiq”. He was one of the most virtuous among people. In the field of chemistry, he wrote and expressed views.”

In his book Al-Milal wa al-Nihal (Religions and Creeds) Abul Fath al-Shahristani writes:

“Imam Jafar Sadiq (AS) was a man of immense knowledge in religion; complete competence in wisdom; extreme asceticism in life; and thorough piety; thus, protecting him against committing sins. He settled in Medina, benefiting the Muslims who followed him; and conferring on the trustworthy ones, the secrets of sciences. He then went on to Iraq and stayed there for sometime, during which he never got involved in fighting over the right to caliphate. He who is drowned in the Sea of Knowledge, never covets a seashore, nor does the one who attains the pinnacle of truth fear falling.”

The founder of the Malikis (an Islamic School of Thought), Sheikh Malik ibn Anas describes Imam Jafar Sadiq (AS) as follows:

“Occasionally, I met Jafar ibn Muhammad (AS). He had a smiling disposition and a sense of humor. When the Prophet (SAW) was mentioned, his face would turn pale. For some time that I visited him regularly, I would see him doing one of these three things: Praying, fasting or reciting the Qur’an; He would first make ablution before citing Prophetic Traditions. He never talked about anything that did not concern him.”

In his introduction to the book, Imam as-Sadiq (AS), Sheikh Muhammad Abu Zahrah, writes:

“With the help and blessings of Allah, we had decided to write about Imam Jafar as-Sadiq (AS). We had already earlier written about seven of the honorable Imams (AS). We have not delayed writing about Imam as-Sadiq because he is less meritorious than them. On the contrary, he matched the seven Imams in his virtues. He is distinguished from the great men by his outstanding merits.”

Abu Hanifah has been quoted saying: “He (Imam as-Sadiq – AS) believed he was the most knowledgeable man among people, though diverse their opinions were. He was the most well versed faqih. Malik used to call on him as a scholar and a narrator of Traditions. He was the teacher of Malik and Abi Hanifa, and even if that were his only credit it would be enough for him. Nor would there be a man who could exceed him in his virtues. And above all that, he was the grandson of Zain al-Abidin (AS), who was the master of the city of Medina in his time; due to his virtues, honor, faith, and knowledge. Among his students was Ibn Shihab al-Zuhri and others from the later generations of Muslims. He is the son of Muhammad al-Baqir (AS) who slashed the `knowledge’ open and got its kernel. He was the one on whom Allah, the Exalted, bestowed great personal honor and the additional honor of being from a noble lineage of the Household of Muhammad (SAW).

Thus was the great Imam of the Muslims, the Master of the Fuqaha and the Eloquent, and the worthy Scion of Prophethood – Imam Jafar as-Sadiq (AS) – May Allah bless him.

THE PARAGON OF REPENTANCE HAZRATH HAVVA (SA) – THE WIFE OF ADAM (AS)

Translated from Persian by: Zahra Shojakhani

By: Zahra Islami Fard, Free University Instructor

Hazrath Havva (SA), who is popularly known in the non-Islamic culture as Eve, is the mother of the human race and the wife of Hazrath Adam (AS), the father of all human beings. After creating the heavens and the earth, Allah created Hazrath Adam (AS) and as can be inferred from the Qur’anic verses, Allah created everything for mankind. In the words of the Glorious Qur’an:

“He it is Who created for you all that is in the earth”. (2:29)

According to Islamic sources, the angels collected the clay from which the bodies of Adam (AS) and Havva (SA) were to be made, from the four corners of the earth, after which their creation took place in the “higher” world. Adam (AS) and Havva (SA) were created by Allah as having the same “nature”.

Allah first created Hazrath Adam (AS). Adam (AS) desired to have a companion and a confidant – and Allah created Havva (SA). When Adam (AS) saw Havva (SA) for the first time, he asked her who she was and why she had come to him. To this, Havva (SA) replied: “Allah Almighty has appointed me as your companion; to be married to you.” Adam (AS) was extremely happy to hear this and immediately prostrated to Allah as a sign of gratitude and thus, they were married by Allah’s command. It has been said that Allah Himself read out their marriage vows.

The Glorious Qur’an refers to the creation of a spouse for man as a divine sign and says:

“And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.” (30:21)

The holy verses of the Glorious Qur’an clearly suggest that Allah created Adam (AS) for life on earth, from the very beginning. According to the Divine Book:

“And when your Lord said to the angels, I am going to place in the earth a khalif.” (2:30)

It can be inferred from this radiant verse that Adam (AS) was created for life and death on earth, from the very beginning. And that Allah placed Adam (AS) and Havva (SA) in Heaven for the purpose of testing them through which they became aware of a sense of “shame” (gaining awareness of their bareness) and their consequent descent to the earth.1

It was Allah’s will that the affairs of the earth be vested to this man and with this He wished to grant man the freedom to endeavor towards its development and thus, to enjoy its bounties. Therefore, Allah blessed man with special qualities, abilities, talents, perception, and intellect so that he could shoulder the responsibility of being His vicegerent and could take on the leadership of creation.

According to the Glorious Qur’an Allah taught Adam (AS) the secrets of creation, in order to inform him of the secrets of the beings, their names, their qualities, and the philosophy behind their creation. Adam (AS) was also granted the ability to name things.2

According to this verse, the Qur’an testifies:

“And He taught Adam all the names’. (2:31)

After the completion of Adam’s (AS) creation, all the angels were commissioned to prostrate before him. In the words of the Glorious Qur’an:

“And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.” (2:34)

Allah’s command to the angels to make obeisance to Adam (AS) is indicative of the nobility and the greatness of man’s status in the order of creation.

Iblis, also known as Satan, was not an angel, but he was placed among the angels. His disobedience and refusal to prostrate before Adam (AS) caused him to be driven away from Allah’s proximity and to be cursed by Him. This made Satan determined to avenge Adam (AS). Adam’s (AS) habitation in the Heaven and their subsequent descent to earth has been revealed in three different chapters of the Glorious Qur’an. In the Surah Baqarah, Allah says:

“And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.” (2:35)

In this way Adam (AS) and Havva (SA) were initially inhabited in Heaven, blessed with happiness and comfort, enjoying the heavenly fruits. However, Allah had forbidden them from eating from a particular tree, informing them that they would be wronging themselves if they ate from that particular tree.

Jealous of Adam’s (AS) happiness and salvation, Satan decided to avenge him and deprive him of the heavenly blessings. Thus, he came to Adam (AS) and Havva (SA) pretending to be a well wisher and deceived them. Allah consequently drove Adam (AS) and Havva (SA) away from Heaven. The Glorious Qur’an narrates their story in the following words:

“But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said:

“Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.” (2:36)

At this time Adam (AS) realized that he had truly wronged himself and had been driven away from a beautiful and serene atmosphere to a troublesome environment. He then received effective words from his Lord that made him repent bitterly and sincerely; and Allah then accepted his repentance. The Glorious Qur’an says:

“Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is oft-returning (to mercy), the Merciful.” (2:37)

A lot of speculation has taken place as to what words Allah had taught Adam (AS) for the purpose of his repentance. However, most interpreters believe that the words have been revealed in the Surah A’raf that say:3

“They said: Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.” (7:23)

According to the Glorious Qur’an both Adam (AS) and Havva (SA) had disobeyed the Lord, and thus, both had to go through the consequences together. This is contradictory to the biblical suggestions that “Eve” was the one who was tricked by Satan, and who in turn convinced Adam to commit sin; thus, making woman the cause of the downfall of man.    Interestingly, we find that although all Islamic interpretations regarding this subject say that both Adam (AS) and Havva (SA) disobeyed the Lord together, however, many interpreters suggest that since man is supposed to be ruled more by the intellect as opposed to the woman who is ruled mainly by the emotions, Adam (AS) may be considered to be more responsible. However, since they both repented sincerely and asked for forgiveness from Allah, they were both forgiven by the Merciful, Compassionate Allah Who accepts the sincere repentance of His servants.

Notes:

Tabataba’i, Allameh Muhammad Husain, Al-Mizan, vol. 1, p. 166.

Ayatollah Makarem Shirazi and others, Tafsir-e Nemuneh (Persian), vol. 1, pp. 119 and 121.

Ibid, vol. 1, p. 131.

Hazrath Zainab (SA),Messenger of the Karbala Revolution

Compiled by Tina Azad

The fifteenth of Rajab marks the martyrdom anniversary of Hazrath Zainab (SA), the magnanimous daughter of Imam Ali (AS). The noble lady of Islam safeguarded the holy region by conveying the message of the martyrs of Karbala through her fervent speeches, which served to awaken Muslims throughout the world. In this brief article, we have striven to honor the memory of this valiant, untiring messenger.

Hazrath Zainab (SA) was born on the 5th of Jamadi-ul-Awwal, in the 5th, 6th or 7th year after Hejira, in the holy city of Medina. She was the auspicious offspring of a unique couple, the commander of the faithful, Imam Ali (AS), and Hazrath Fathima (SA). Her grandfather, the Holy Prophet (SAW), called her Zainab.

It was not only in the realm of virtue that she set forth an example as a woman, wife and mother, but whenever time demanded action, dedication, self-sacrifice, patience and endurance, this noble lady of Islam was an everlasting model.

When she felt that time had come for her to help the religion of Allah by supporting the cause of Imam Hussein (AS).

This loving mother, who nurtured the heart of a lion in her bosom, did not hesitate to urge her sons to join the 72-man army of Imam Hussein (AS).

Even after the martyrdom of Imam Hussein (AS), instead of mourning for the martyred heroes of Karbala, she launched an immense campaign at unmasking the corrupt regime and revealing its anti-Islamic nature to the masses who had been victimized by the misleading propaganda of the government.

When the battle began between this 72-man army, defending piety and truthfulness, and an army of 50,000, it was Hazrath Zainab (SA) who put on combat uniforms on her young sons, witnessing their martyrdom in defending the religion of Allah. How can any writer pen the emotions of a woman who observed her beloved sons being cut to pieces?

She showed no sign of weakness, nor did she reflect the slightest ripple of grief on her face upon seeing such an unbearable scene. Her faith in God and her strong will were enough to help her overcome her feelings. If she ever showed any sign of grief or shed any drop of tear, it was over the martyrdom of her brother, Imam Hussein (AS), and her sons.

After the martyrdom of Imam Hussein (AS), last among the men of the caravan, the shameless forces of Yazid attacked the tents at the Imam’s camp. Ransacking them in such a barbaric way that they cut little girls’ ears for the sake of their earrings, and finally set the camp ablaze.

While women and children hopelessly ran for shelter, and while Yazid’s brutal army was shamelessly ransacking a camp, whose pious defenders had fallen here and there on the hot desert sands of Karbala.

It was Hazrath Zainab (SA), who gathered the women and children, asking them to overcome their fears, lest the unscrupulous enemy consider it a sign of weakness.

However, the caravan once again started for Kufah; this time, with the heads of the most noble men of history atop spears and with the family members of Imam Hussein (AS) as captives.

Under pressure from the corrupt rulers and the false propaganda of the regime, the city of Kufah had prepared itself to celebrate this “great victory of the Caliph against a group of apostates”. However, instead of apostates, who, as Yazid’s regime had claimed, had trampled upon the divine laws of Islam by rising up against the Caliph, they saw a group of noble women and children, with the young and sick son of Imam Hussein (AS)–Imam Ali ibn Hussein (AS). The Fourth Imam–who had been taken captive and forced to travel the long journey under the burning sun on the back of a camel without saddle.

Upon the sight of the caravan of captives, the jubilation of the people who had come to celebrate the “Great Victory” suddenly died down. Amidst the lingering silence, a murmur was heard, “O God, woe unto us, for these are not apostates but captives from the Household of the Holy Prophet (SAW) and this is his granddaughter Zainab.”

The murmur spread around and an atmosphere of shame and sadness overtook the people. A feeling of guilt caused the audience to burst into tears and lamentation. Suddenly a thundering voice boomeranged, traveling across the centuries to tell the story of Karbala and the epic of a woman who brought the enemy to its knees, establishing the victory of the faith.

“O, you people of Kufah,” Zainab said. “Are you now crying? May your tears never stop and your moaning never cease! Were you not the ones who invited my brother to your city, but later withdrew your support of his rightful cause? You brought shame and disgrace upon yourselves by such an act of betrayal. What a burden of sin you are carrying on your backs! By God, you shall cry more and have no laughter because of what you have done.”

Especially the women of Kufah flocked around the camel carrying Zainab, crying, “Woe upon us for what we did to the (grand) daughter of the Messenger of God! O Zainab, forgive us! We did not know about the guilt of our husbands; we are ashamed of what they did.”

The turmoil spread. The situation forced the enemy to move the caravan towards Damascus–Yazid’s capital. The Household of Imam Hussain (AS) and Zainab (SA) arrived in Yazid’s court. The corrupt Caliph was on his throne among a group of his generals and foreign guests who had been invited to celebrate the “victory”. The head of Imam Hussain (AS) was presented on a tray before Yazid. However, his jubilation and celebration ended when the same voice, which had disturbed Kufah, had a shattering effect on the court. Her eloquent speech appealed to the people in such a way that even Yazid’s wives, sitting behind a curtain, burst into tears and cursed the cruel and corrupt Yazid.

“O Yazid,” said Zainab (SA), the daughter of Imam Ali (AS), “Open your ears and listen to what the Almighty Allah has to say in the Holy Qur’an:

“And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add in sins; and they shall have a disgraceful chastisement.” (3:178)

This brave message of Imam Hussain’s (AS) revolution fulfilled her divine responsibility. The way she unveiled the anti-Islamic and inhumane regime of Yazid in his court; when he was supposed to be the “victor” and her “captive” tells us of her unique personality. It was Zainab (SA) who was the real victor when shortsighted people, those given to the world and its ephemeral affairs, thought her defeated.

Famous Muslim Women

Lady Haajar,

An Example for Humanity

By Dr. Ali Shariati

Sarah, the wife of the Prophet Abraham (AS) had a black Ethiopian maid called Haajar. She was extremely poor and humble, to the extent that Sarah didn’t object to her becoming her husband’s spouse in order to bear him a child. Here was a woman, too wretched for Abraham’s wife Sara to even consider as a threat to her status, and yet she is so dear to Allah so as to have her grave connected to His House (Ka’ba).

The lap of Haajar was the area in which Hazrath Ismail (AS) was raised. The house of Haajar is there and her grave is near the third column of the Ka’ba.

No one, not even the Prophets are supposed to be buried in mosques, yet in this case it houses the grave of a black maid. The Ka’ba extends toward her grave and as a result, Allah’s House is directed toward her lap.

There is a narrow passage between the wall (Haajar’s lap) and the Ka’ba. When circumambulating the Ka’ba, Allah commanded that you go around the wall, rather than through the passage, otherwise your Hajj will not be accepted.

Those who believe in Monotheism and those who have accepted Allah’s invitation to go to Hajj must touch this lap when circumambulating the Ka’ba. The grave of a black African maid and a good mother is now part of the Ka’ba, to be circumambulated by man forever!

Allah, the Almighty, in His great and glorious divinity, is all alone by Himself. He needs nobody and nothing. Nevertheless, among all His countless and eternal creatures, He has chosen one, mankind, the noblest of them.

From among all humanity, a woman

From among all women, a slave

And from among all slaves, a black maid

The rituals of Hajj are a memory of Haajar. The word `Hejira’ (meaning migration) has its root in her name, as does the word `mohajir’ (immigrant). The ideal immigrant is one who behaves like Haajar.

`Hejira’ is what Haajar did. It is also a transition from savagery to becoming civilized and from Kufr (unbelief) to Islam.

In Haajar’s mother tongue, her name means `the city’. Even the name of this black Ethiopian slave is symbolic of civilization. Furthermore, any migration like hers is a move toward civilization.

But why was the weakest and most humiliated one of His creatures given a place at His side and a room in His house? Why has He become her neighbor?

Haajar was an example for humanity. Allah, the great love and ally of man, ordered her to leave home with her nursing child. She was told to go to the fearful valley of Mecca, where no plant, not even thistles, grow. Allah told Haajar to obey Him, and He would take care of their lives. “Oh, Haajar, the example of submission and obedience, the great champion of faith and reliance on love, you will be protected under my umbrella.”

Out of love for Allah, she submits herself to His Absolute Will. Leaving her town and country, she brings her child far, far away, and leaves him in the dry and lonely valley of Mecca. She relies absolutely on Allah and His love. With the power of faith, she denies all logic and rationality.

However, the model of submission didn’t sit quietly. Soon she rose, and all alone she ran from one dry mountain to another, searching for water. Constantly searching, moving and struggling, she decided to rely on herself, her feet, her will, and her mind.

Haajar was a responsible woman, a mother, in love, all alone, wandering, searching, enduring pain, disturbed, deprived of support, homeless, isolated from her society, classless, and hopeless. Yet, despite these drawbacks, she was hopeful. A lonely slave, a victim, a stranger, exiled and disgusted, rejected from the capitalistic, aristocratic system, hated by nations, hated by classes and races, hated by the family, this black maid was all alone, with her child in her arms. She was far away from her town and country of a more privileged race. Wandering in this strange desert, she was like a prisoner. All alone, she was restless, but hopeful and determined in her search for water.

All alone… running to the top of mountains in search of water.

This is the promoter of Abraham’s tradition, not a god but a slave, not seeking the mercy of “Fire”, but of “Water”. Not seeking the unseen, not the metaphysical, not love, not soul, not a philosophical view of life, not heaven, not the Hereafter… No, she is seeking what is in this world, and it is drinking water! From a fountain on this earth, it is purely material. This same liquid which flows on earth is that for which life is so thirsty. The body requires. It is the milk in the mother’s breast that satisfies the child’s thirst. Searching for water symbolizes searching for material life on this earth. It is a genuine need that shows the relation of mankind to nature. It is a way of finding heaven in this world and enjoying its fruit on this earth.

Haajar’s efforts are useless. She returns desperately to her son. To her astonishment, the child who was left under the umbrella of “love”, in a state of thirst and restlessness, has dug under the sands with his heels. At that moment of maximum desperation, and from an unexpected place, suddenly there appears

By miracle, by the power of needs,

And the Mercy of Allah – a humming,

The sound of water!

It is Zam-Zam -a sweet and life-giving fountain of water flowing from stone! The lesson that we should learn is this: To find water by “love”, not by effort, but “after the effort”. This lesson resolves the contradictions that have confused mankind throughout history.

Materialism or idealism?

Rationalism or enlightenment?

This world or the Hereafter?

The Will of Allah or the will of man?

To rely on Him or on one’s self?

Allah gives you the answer: Both!

A lesson, not through words, perception, science or philosophy, but by showing you an example of a human being.

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