The only daughter of Prophet Mohammed

Hazrat Fatima Zahra (A.S)


I. N . D . E .X.





1. Life of Hazrat Fatima Zahra (S.A.)
2. Some Exemplary Characteristics
3. Two Misconceptions
4. Specialities of Zahra (S.A)
5. Personal Distinctions
6. Spiritual Excellences
7. Tasbeeh of Fatima (S.A.)
8. The Sermon of Fadak
9. Hadeeth-E-Kisa

11.The Companions of Kisa
12.Veil (Puradah) and Character of the Infallible







Her honorable name was Fatemah (s.a.), which the Nature had selected because it was the salvaging factor for Allah's obedient servants. Titles : Zahra, Raaziyah, Marziyyah, Siddeeqah, Biz'atur Rasool and Ummo Abeeha etc. The secret f the last title is that, She had rendered her revered father with the tender motherly love, and through her the (Holy) progeny was established. Her holy birth took place in the 5th Year of B'esat - meaning the fifth year after the advent of the Prophetic mission- As some of the scholars have written of five years before B'esat, and they say that the distance between the birth of Masoomah (s.a.) and Janab Khadija's marriage cannot be twenty years, because Qasim was born to JanabKhadija before B'esat and died after two years- Abdullah too was born before B'esat and died in his infancy- As this is strange and astonishing that after the death of two sons, a gap of twenty years does not exist, but only 5 to 7 years. · Jane Khadija had rejected al the offers for her marriage and married the Holy Prophet (s.a.w.a)- Thus at the time of birth all the women had boycotted her and did not help so nature sent all the pious ladies like Janab-e-Aisha, Janab-e-Maryam, Janab-e-Kulsoom and sister of Hazrat Moosa (a.s.) for the service, which is also a prize for the generous in the way of Allah, and a best conjugation of the gracious Allah's concealed help. · She was and the only daughter of the Holy Prophet (s.a.w.a) and zaynab, Umme Kulsoom and the Roqaiyyah where his step daughters, about whom there is a conflict that they were the daughters of Janab-e-Khadija or Janab-e-Khadija was a virgin or they were the daughters of her sister Haala, just as some religious scholars have proved, describing many proofs for it too. This is already a selected fact that there were no Daughters of the Holy prophet (s.a.w.a). And the most clear proof of this is that, the Holy Prophet (s.a.w.a) was married at the age of 25 years, 15 years before B'esat and had no children till five years, and all the three daughters were married to tba and Utayba sons of Abu Lahab and Abul Aas ibne Rabi'I before B'esat. And this is nearly impossible and void of any guess that within 10 years three daughters were born and married too, whereas in between the gap of the birth of Qasim and Abdullah will also have to be kept. And if anyway if they are to be considered to be the daughter of the holy prophet (s.a.w.a), then these are the daughters who have married to the deniers (kuffar) and after the marriage with the deniers , a marriage with a Muslim can neither make her eligible for any post nor of the (divine) lights - To be of the (divine) lights it is necessary for a girl to be of the divine light (Noor) - And this honour is possessed by none other than Siddiqa-e-Taahera (s.a.) · At the age of 5 years, in the 10th year of B'esat, on 10th of Ramadan ul Mubarak Janab-e- Khadija Died, which was a first great shock in the life of Janab-e-Fatemah (s.a.) and after which the shock of the seperation of Khadija turned more tense for the Holp Prophet (s.a.w.a), and he repeatedly began to remember her, and offered alms (sadaqah) did charity (khayraat) on her behalf, to the extent that Ayesha criticised, as in presence of young wives there is no meaning in remembering an old wife, and he replied that it is not a rememberance of a wife but it is the rememberence of khadija, who sought faith at a time when all were deniars, and helped me financially when Islam was in a deep need of Wealth and the greatest of them all is that, Allah made me a proud owner of an offspring when all were taunting me of being without a posterity. · After the death of Janab-e-Khadija , the second examination of Janab-e-Fatemah (s.a.) was at that time when nature ordered the Holy prophet (s.a.w.a.) to immigrate (Hijrat), and he went towards Medina making Hazrat Ali (a.s.) to sleep on his bed, whence the house was surrounded by the hosts of enemies and killers, and Janab-e-Fatemah (s.a.) was present in the house, but in no way did she express any fear or alarm, and spent the night with a high grade of confidence, on the contrary, at the time of going to Medina too the tyrants created trouble, and she exhibited peace of mind and reliance on Allah. After Hijrat the first great landmark event of Islam came in the form of the battle of Badr, where the Muslims were in a highly poor state, and an order of a holy war was already given to the prophet (s.a.w.a)- It is but natural that in such prevailing conditions of her father, as a daughter she was supposed to stop her father from the holy war, and in this way express her love and affection- But Janab-e-Fatemah (s.a.) did not exhibit and kind of sentiments in the matter of Allah's religion, and always displayed abundant generosity and sacrifice. (sadaqah) did charity (khayraat) on her behalf, to the extent that Ayesha criticised, as in presence of young wives there is no meaning in remembering an old wife, and he replied that it is not a rememberance of a wife but it is the rememberence of khadija, who sought faith at a time when all were deniars, and helped me financially when Islam was in a deep need of Wealth and the greatest of them all is that, Allah made me a proud owner of an offspring when all were taunting me of being without a posterity. · After the death of Janab-e-Khadija , the second examination of Janab-e-Fatemah (s.a.) was at that time when nature ordered the Holy prophet (s.a.w.a.) to immigrate (Hijrat), and he went towards Medina making Hazrat Ali (a.s.) to sleep on his bed, whence the house was surrounded by the hosts of enemies and killers, and Janab-e-Fatemah (s.a.) was present in the house, but in no way did she express any fear or alarm, and spent the night with a high grade of confidence, on the contrary, at the time of going to Medina too the tyrants created trouble, and she exhibited peace of mind and reliance on Allah. After Hijrat the first great landmark event of Islam came in the form of the battle of Badr, where the Muslims were in a highly poor state, and an order of a holy war was already given to the prophet (s.a.w.a)- It is but natural that in such prevailing conditions of her father, as a daughter she was supposed to stop her father from the holy war, and in this way express her love and affection- But Janab-e-Fatemah (s.a.) did not exhibit and kind of sentiments in the matter of Allah's religion, and always displayed abundant generosity and sacrifice. . After the Battle of Badr she was married to the master of the universe, whereas after knowing of her famed virtues and excellence all the great persons had aspired with an offer for her marriage - And Allah's inspiration (wahy) had rejected everyone's offer by saying this, that, a light can only be related to light - On 1st Zilhajj, 2nd hijri this marriage was performed. At the instance of the commander of the faithful's offer, the Holy Prophet (s.a.w.a) demanded the dower (Mahr) , and from the worldly wealth he had a sword, a horse and an armour - he ordered to sell off the armour, and it was sold for 500 dirhams and the same amount was deemed as the dower of Janab-e-Sayyidah (s.a). Which was cleared on the very first day that payment of dower was such an important matter, which should be settled before marriage, even if a most liked thing of life has to be sold - And in this way the western ideology was clearly refuted that, dower is only for a mention sake and is in no way related to payment or if self possessed things are ever to be sold then for the arrangement of marriage and not for paying the dower After accepting the dower amount the Holy Prophet arranged for the Trousseau (Dowry), and this matter became clear that dowry is not a curse, a (prophetic) Tradition, but it should be arranged from the amount of the dower and should be limited to the necessities of life. To demand dowry more than the dower or demand dowry without paying the dower is certainly an innovation (Bid'at) which can be related to an unjust act and selfishness. The total details of the items of the dowry of Janab-e-Sayyidah (s.a) is as follows:
1. A white dress.
2. A big veil cloth (Chaadar).
3. A black robe.
4. A bed
5. Two mattresses.
6. Four pillows.
7. A mat 8. A hand-flour mill
9. An rathen bowl
10. A water jar
11. A cloth-washing utensil 12. A milk-bowl 13. A water-drinking glass. 14. A curtain.
15. A jug
16. A floor skin-hide
17. An earthen pitcher
18. Two earthen bowl
19. A cloak.

The value of these commodities was 63 dirhams, whereas the amount of dower was 500 or 480 dirhams - From this detail the state of dowry can also be known and of its financial status against the dower - Alas! Our elders could overlook the nonsensical formalities and namesake frivolousness and had given prevalence to the character of the Infallible (a.s), then the community would not have to face this much calamities and an initiative amongst Muslims. · After the marriage the arrangement for a send off was made, the ladies of Bani Hashim, special noble companions took part in this procession and with due respect conveyed the daughter of the Holy Prophet (s.a.w.a) to the house of the master of the universe and in this way a new life was initiated. · At this juncture the name of Asmaa is mentioned for making arrangements, whence at this time she was the wife of Janab J'afare Tayyaar and in the 5th year of B'esat emigrated towards Habasha along with him, and Janab J'afaare Tayyaar returned back in 7 Hijri after the Battle of Khaybar - That is why some scholars have presumed at other ladies that since the migrators (Mohajirs) were coming to nad for to Medina, thus under this pretext Asmaa too might come, just as Allamah Majlisi(r.a), too has mentioned the participation of Janab J'afare Tayyaar at this moment, whereas his actual return waas in 7th Hajri. · The next day the Holy Prophet (s.a.w.a) came to his daughter 's house asked this question to his son-in-law that, how did you find your wife to be? Hazrat Ali(s.a) replied, I have found her to be the best helper in worshipping Allah, by which the style of conversation of a father-in-law and son-in-law, the philosophy of the purity of relation and the greatness and nobility of a wife came into the open as in Isalm wealth and beauty has no status, faith and character is the reality, and in this there is no match or parallel other than Hazrat Ali(s.a). · In the year 3rd Hijri followed the Battle of Ohod, which was the second test of Janab-e-Sayyidah, where the situation turned so worst that while protecting the Holy Prophet (s.a.w.a) the commander of the faithfuls too sustained sixteen deep wounds, and the Holy Prophet's gracious face too was injured, but instead of exhibiting any fear or alarm, Janab-e-Sayyidah (s.a) came up with the first aid for her father and hospitalised her husband too, and discharged the duty of cleaning the (sword) Zulfiqar of Haider too - Whereas the conditions of Ohod had dismayed the senses of great brave persons, and the contemporary valiant persons had thought it relevant and took to flight. · The event of the Battle of Ahzab in 5th Hijri and the Battle of Khaybar in 7th Hijri too came forth of Janab-e-Sayyidah, and in every event Hazrat Ali (s.a) challenged his own life, but never did she say to her father that if anything happened to him then what would be of his daughter? It is better to allot the other companions for the sacrifice, but on the contrary repeatedly expressed her confidence on this, and encounted it in her nobility and excellence that the Lord of the universe had awarded me such a husband, who is a warrior in the path of Allah and ever ready to sacrifice his life for Islam. Her mother was such that for the sake of religion sacrificed all her wealth, father such, as to tolerate every calamity for the sake of religion and husband such that for the life of Islam and the security of the Holy Prophet (s.a.w.a) put his , life at stake in every combat. This grace is not at the stake of arms. ·

In the 7th year Hijri the Holy Prophet (s.a.w.a) awarded he a slave-girl like Fizza, so her behavior with Fizza was such that one day Fizza did the household work andshe rested, and the next day Jnab-e-Sayyidah (s.a) worked and Fizza rested, so that the Islamic equality also be maintained and the slave-girls do not sense the humility of slavery too. · 9 Hijri, when the situation of Mubahela (cursing each other) arose due to the useless obstinacy of the Christians of Najran, and was settled that both the parties will take their family members and curse each other in the open field, and through Allah's creaature or son - So the Messenger of Allah (s.a.w.a) amongst his family membeers Ali (a.s), Imam Hasan (a.s), Imam Husayn(a.s), also brought Janab-e-Fatemah (s.a) in the field of Mubahela. And brought her with such care that he himself was in the front, and kept Hazrat Ali (a.s) at the back, and kept Janab-e-Fatemah in the centre so that veil and the central personality also be maintained and the Islamic course of truthfulness also be completed, as in Islam these are the highly established true being who have the right to curse the liars, and whose curse the doom of Allah can descend, just as the Christian priest had himself confessed that, I am beholding such faces that, if they curse (us) in the court of God then not even a single Christian will survive on the earth. · In the 10th year of Hijri, the Holy Prophet (s.a.w.a) discharged the first and last Hajj of his life after emigration, in which he invited all his family members to participate, and on his return from the Hajj declared the mastership (Mawlaiyyat) of Hazrat Ali (a.s), which was a best source for Janab-e-Fatemah (s.a) to make the Muslim followers aware of the future, and by which she has also done sound reasoning on various occasions. · 11th Hijri, the Holy Prophet (s.a.w.a) passed away from this world on the 28th day of Safar, and at that time he was staying in the house of Siddiqa-e-Tahera (s.a). and his head in her lap. The angle of death called up, Janab-e-Sayyidah informed the Holy Prophet (s.a.w.a),and he said give him the permission to enter. This angle of death never asks for permission on anyone's door, this is only the honour of your door that he is not entering without permission. · After the death of the Holy Prophet (s.a.w.a), Siddiqa-e-Tehera (s.a) saw this very first revolution that the Muslims collected in Saqifa and started determining the manipulation of that caliphate, which was already decided in the field of Ghadir-e-khum. And in this way the Holy Prophet (s.a.w.a) who had left behind atleast1,14,000 companions had only few persons, who could be counted on fingers, participating in his funeral, and Janab-e-Fatemah (s.a) saw the beginning this negligence and deceit too. · After determining the capliphate, the Muslims turned towards the house of Siddiqa-e-Tahera (s.a), and instead of presenting the condolence of the death of her father, demanded that send Ali (a.s) out of the house so that he comes in the court and pays allegiance to the caliph, otherwise we will set the house on fire. And as per some narration smoke was seen rising from Her door too. After which the door was made to fall on the holy self of Siddiqa-e-Tahera (s.a), and her son Mohsin attained martyrdom in the womb of his mother, and Hazrat Ali (a.s) was pulled up with a rope around his neck inside the court, so that forced allegiance be attained form him. Siddiqa-e-Ttahera (s.a) said that, I will put the shirt of the holy Prophet (s.a.w.a) on my head and curse you all, resulting which the walls of the Prophet's Mosque were raised up, and Hazrat Ali (a.s) silenced her through a message with Slaman. After the demand for allegiance, the second step taken by the contemporary government was, that they took the possession of that Fadak, which was personally owned by the Holy prophet (s.a.w.a.), and which he had gifted (Heba) to Janab-e-Sayyidah, on departing the rights of his near ones as commanded by Allah, and turned out her representative too. She came into the court, amidst a circle of Hashemi women to protest at this oppression, and admonished a highly comprehensive speech, in which along with mentioning the obligations of her father, the services of her husband and Islamic teachings, presented the Quranic verses on inheritance, so that the sayers of Hasbona Kitabalah, be sufficed by Quran, and can demand from them the inheritance of her father, but when there was no effect of the Holy Quran on the followers of Quran, then she mentioned her rights of a gift, as my dear father had gifted me this property, and also presented witnesses for this (claim of her)- After which, according to some narrations, the contemporary ruler accepted her claim, but Hazrat Umar intervened and took back the agreement, and she was deprived from her right. Deprivation of her rights to Fadak, deprivation of her husband's right to caliphate, martyrdom of Mohsin in her holy womb, broken ribs- These were the reasons due to which the daughter of the Holy Prophet (s.a.w.a.) could not live after her father for more than 75 or 95 days, and passed away from this world on the 13th of Jamadiul Ulaa or 3rd of Jamadius Saani, 11th Hijri, at which Hazrat Ali (a.s.) recited this elegy, that, the seperation of Zahra (s.a.) after the Prophet of Islam is a roof of this fact that, in this world there is no premanence for an affectionate person, and all have to depart one day. In her last moments she went into the worshipping chamber, and said to Janab-e-Asmaa that, until you hear my voice of praise and rosary for Allah consider the daughter of the prophet alive, and as this voice stops then know that the daughter of the Holy Prophet (s.a.w.a) has passed away, and pay special attention to my children .

She willed Hazrat Ali (a.s.) sitting by her that, take me bier in the dark of night, and do not allow to participate those who oppressed me, marry Amaana, and do pass a day with my children so that the sense of the seperation of their mother should not trouble them. · She cared the children so much that she herself gave them a bath, combed their hairs, washed and kept their clothes ready, cooked ad kept ready their food so that the children should not face any difficulty, and the commander of the faithfuls too should not be uneasy looking at all this Ali (a.s.) asked th reason of this unusual task, so she replied that I have seen my father in my dream and my dream is true- Thus today I will be going in presence of my father . · As per her will Hazrat Ali (a.s.) gave her the bath and shroud and the children gave their mother a send off, and her bier was lifted in the dark of the night in that coffin which she had got prepared in her life time, and in this way amongst some family members and sincere friends the coffin was burried, and looking at the situation the marks of her grave too were obliterated. · The next day when this news spread out, the Muslims to express their regret and wanted to take out the coffin and offer the funeral prayer, at which Hazrat Ali (a.s.) was furious and came out with weapon and roared that, behold! no one should try to misbehave with the grave of Sayyidah, and in this way the calamity was overturned, and the grave of Zahra (s.a.), remained secure- After which a tomb was also constructed on the grave of Zahra (s.a.) and for Hundreds of years her holy grave became a visiting site of creatures of Allah, to the extent that the tyranny of ibne Saud demolished the tomb and diminished the marks of the grave too. (8th Shawwal 1344 H.) After demolishing the tomb, that chamber in which Masoomah (s.a.) used to mourn her father, was secure for nearly 65 years, but in 1988 AD this chamber was also demolished and today it's traces too have nearly faded away. Wa say'alamul laziina zalamoo Ayya mun qalebii yanqaleboon!


Her mother was a Queen of Arabs (Maleekatul Arab), but she never likened a life of ease and luxury and adore and adornment, but on the contrary always made her character an exemplary one. Her revered father had the universal authority, and she was his only daughter but she never exploited this relation for her own benefit, and all the life tolerated pains and troubles. Her husband was the commander and Amir of the faithful, but she never made any kinds of demands all her life, and even after serving her husband all the while, asked for his forgiveness, that if any shortcoming were there form herself, be forgiven. Her sons were the leaders of the youth of Paradise, and for them the clothing and food of Heaven were also arranged, but despite this passed a pauper's life, to the extent that after fasting the food breakfast was given away to the orphan, poor and destitute, at which the verses of the Chapter of Dahr sang the praises.

The Lord of the words had awarded Her five children, Imam Hasan, Imam Husayn, Janab Zaynab, Janabe Umme Kulsom and Mohsin. And she sacrificed all of them in the path of Allah. All the sons attained martyrdom and daughter were made such captives in the gazing crowds, palaces and market place. She was the only lady in the whole of universe, who was infallible in relation to husband and wife, and whose relation was formed on the Grand Throne of Allah. She is the only single lady of the universe, for whose birth, the substance of an Apple from Heaven was conferred. She is that incomparable lady of the universe, who had the honour of mothering two Imams, ad in her posterity Imamate remained established. She is such a praised one, who has been praised in the chapter like Kawthar, Aayate Tatheer, Ayate Mubahela, and chapter of Dahr of the Holy Qur'an. She was the only daughter of the Holy Prophet (s.a.w.a), and has also attained the honour of being called Ummo Abeeha (mother of her father), and who has also been deemed as Biz' atur Rasool (part and parcel of the Messenger.) She is the only witness who stood witness to Messangership in Mubahela and in the matter of Fadak stood witness for Imamate. She is the only daughter from whom the Prophet (s.a.w.a.) had taken leave, before going on every journey, and on his return he met her first. She is such an infallible that, despite her personal infallibility, her relations too are infallible- Father infallible, husband infallible, and sons too infallible- and her person itself was made a medium for introducing them asll. She was such a worshiper that a chain of light was established from the Earth to the sky while she prayed. She is the owner of such generosity that during hunger too never left a beggar deprived of his wants, and with her self-content kept up the show of her husband's generosity. She was such a chaste and modest lady whose veil remained all her life, as even when a blind companion of her father came to her house, she could not permit him in, and after her death even arranged for a coffin, from which the shape and size of the body cannot be determined. She was an owner of such intellect that on one question of the Holy Prophet (s.a.w.a.), that what is the best thing for a woman? When no one could answer then she replied, the best thing for a woman is that neither a man should look at her nor she should stare at men.


1. Some Historians have mentioned this narration regarding her holy daughter Umme Kulsoom that she was married to Umar ibne Khattab, and have also narrated a story regarding this matter- Whereas this event is highly baseless- Janab-e-Umme Kulsoom was married to Janabe Mohammad brother of Abdullah Ibne Ja'far, and she participated in the event of Kerbala, and even recited an elegy sighting the doors and walls of Medina, after returning from Damascus . The wife of Hazrat Umar ibne Khattab was Umme Kulsoom daughter of Abu Bakr, whose mother was Asmaa binte Umays - She was a sister of Mohammad ibne Abu Bakr and a step - daughter of Hazrat Ali (a.s.), on the basisi of which she has been encounted amongst the daughters of Ali (a.s.) just as he has deemed Mohammad ibne Abu Bakr is own son from the loins of Abu Bakr- One of the son of Umme Kulsoom was Zayd ibne Umar ibnal Khattab whose mention is found in history. A story has been invented under the admonishment of the Holy Messanger (s.a.w.a.),
regarding Hazrat Fatemah (s.a.w.s), Fatemah is a part of me, whosoever harmed her has harmed me, Al Fatemahto Baz'atum minni, man aazaha faqad Aazani that, one day Hazrat Ali (a.s.) wanted to marry the daughter of Abu Jahl, so Janab-e Fatemah complained this to the Holy Prophet (s.a.w.a.), so he said a person harming Fatemah (s.a.) has harmed me- And in this way the narrative was turned away from the injurer of Fatemah's ribs, usurper of her property, and the continuous troublers of her after the Holy Prophet (s.a.w.a.), towards Hazrat Ali (a.s.) As it is an open matter that if this was to be presumed correct, then there was no concern at all of the daughter of the messenger (s.a.w.a) being harmed-

This was the Qur'anic right of Ali (a.s.) which he could readily have used- An there would never have been any harm to Siddiqa-e-Tahera (s.a.) to act upon the Qur'anic commandments . And when the Holy Prophet (s.a.w.a.) himself can marry the daughter of Abu Sufiyan, then how can he stop some other to marry the daughter of Abu Jahl. And when he himself can accommodate nine wives in his honoured house, and does not ponder over the harm to any of his wives or their families, then how could he deem the step of Ali (a.s.) as harmful. And then, for Ali (a.s.) was there no other lady amongst the Arabs other than the daughter of Abu Jahl, as the historians have taken the support of this enemy of Islam, and the traditionalists have deemed the story as a preamble to the Hadeeth- The fact is that this Hadeeth is a paraphrasic display for the holy Prophet (s.a.w.a.), otherwise it is in no way related to the problem of marriage- And is a fact that just as the Messenger of Allah (s.a.w.a.) did not go for a second marriage in presence of Khadija, In the same way, Ali (a.s.) did not marry in presence of Siddiqa-e-Tahera (s.a.), and this is a historic distinction of both mother and daughter, in which no other lady is a partner or participant.


The specialities and distinctions of person can be argued by two ways. The first argument is that, how is he distinctive amongst a common person or human being? And is a possessor of what specialities against other persons? And the other state of argument is, what distinction does he keep amongst owners or grace and excellence like him, and what specialities are acquired by him, which are not attained by the other gracious and excellent persons. The first state of argument is comparatively easy and simple, as in every person some specialities and distinctions are created, under any circumstances, against the common people, and these specialities of his can be deemed as a tress of his self- But the other state of argument is a bit difficult, as a distinction is to be established amongst the owners of excellence and their inter - differences be judged. This argument is also difficult because every person too is not an owner of distinctions and specialities, and is also difficult because, to determine a distinction amidst the owners of excellence, and to track the specialities is not the task of each and everyone- Then if the subject s of the life of such persons, where on each step to consider the limits of politeness is necessary- And a sheer negligence of maintaining it's stages can threaten religion and faith and the world and the hereafter, then the problem becomes more difficult.

The biggest difficulty in arguing on the subject of the specialities of Zahra (s.a), is that there cannot be an encounter or reciprocation of Siddiqa-e-Tahera (s.a), with humans, and a mention of others against her holds in one way, a grade of insult for her. Just as a lion hearted woman had said in the court of a tyrant king that, this is a blame on me that I deem the master of the universe Hazrat Ali (a.s) superior to other community persons or rulers of Islam. Because the question of superiority arises where there is superiority on the both side and has just a minor difference. But where on one side there is only superiority and nothing else and on the other side lack and bereavement they're a question of superiority does not arise. To trace the distinctive element amongst the owners of grace and excellence is the task of the owners of grace and excellence only. It is not in the capacity of a common man and it is quite apparent that my count is not amongst the owners of grace and excellence to whom the liberty of this task can be granted. Thus this task is out of my capacity.

So the question arises that why did I initiate this argument and arise this kind of subject, and how did I judge that there can be a difference of excellence amongst the owners of infallibility and superiority, and amongst these excellences, the excellences of Siddiqa-e-Tahera (s.a) can be judged? The fact is that this is not a product of my mind, it's clue is present in the verses of Qur'an and the Prophetic traditions, and this very point has encouraged to raise this sensitive subject. The lord of the Worlds has declared in clear words in the Holy Qur'an that, we have set grades of superiority and excellences amongst the Prophets, and have deemed amongst them too the difference of ranks. And the messenger (s.a.) after declaring Imam Hasan and Imam Husayn (a.s.) as the leaders of the youth of paradise, said this also that there revered father is more superior to them - Which signifies that just like the Prophets, some kind of distinction is necessarily found amongst the infallible Imams too - And this very thing encouraged this matter that, in the history of mankind and infallibility, the specialities and distinctions of Siddiqa-e-Tahera (s.a.) be traced, and be seen that, what distinction is posessed by Hazrat Fatemah (s.a.) against those ladies whom the followers of Islam have clearly deemed the owners of excellence, and what specialities does she possess against those ladies who in the eyes of Quran and Tradition too are the owners of superiority and excellence- And whose superiority and nobility has been declared in the Qur'anic verses and Prophetic Traditions - And then this also be seen that, just like the respected ladies, what distinction does Siddiqa-e-Tahera (s.a.) possess against the row of dignitaries, on the basis of which the Holy Prophet (s.a.w.a.) said that, if Ali (a.s.) was not there , then there was no match for my daughter Fatemah (s.a.), let it be of the Humans or non Humans. Apparently this kind of a subject is a subject of a detailed Book- Thus I will suffice on hints and signs, and award the matter of details to the owners of knowlwdge and learning so that they make the people of the community aware of the details and commentaries. There are two types of Distinctions of Siddiqa-e-Tahera (s.a.)

1) Personal distinctions and
2) Additional distinctions. For the additional distinctions it is enough to say this much that, there is no such lady in the universe whose all the relations are as much high and great as that of Siddiqa-e-Tahera Janabe Fatemah Zahra (s.a.)- As her father was the greatest of all the famed and named followers of Islam, on the contrary superior to all the Prophets and Messengers, and her sons chief of the youth of Paradise and the owners of the post of Imamate . As for per native place, Her Birth in Medina-e-Munawwarah and Messenger's house. As per family clan, the most selected family of the Universe, Bani Hashim. Language - Wise the speaker of Qur'am's word whose maidservant carries the title of speaker of Qur'an . And as the like of these there are innumerable specialities, which are acquired as against the other persons of the community, but these additional excellences cannot attain the actual grade of excellences, as in the inquisition of the grace and magnanimity of the Lord is more than a man's personal trade and acquisition, and it is definitely said about him that the Lord has considered him worthy of the grace and magnanimity, and did not consider the other persons - But it is not said that this person has acquired this distinction from his own talents and competence- Or in other words it can be said that, additional excellences are one's own, even if they are attained at the stake of arms, or they too are the consequence of the Lord's magnanimity- But by all means their connection is to a person's own self . There are some types of personal excellences and distinctions of the self of Siddiqa-e-Tahera (s.a.)

One type is such which is related to the elemental body- and one is related to the soul and spirit- And soul and spirit are also of two types, one is related to intellectual side and one to the practical- Hereunder is presented a scanty map of all these excellences and distinctions .


1. Batool : The scholars of Shi'a and Ahle Sunat are unanimous on this matter that the lord of the universe has deemed Janab-e-Fatemah (s.a.) as Batool (virgin) and has kept separate from all those impositions in which generally every woman is involved.

Amongst the scholars of Ahle Sunnat, the author of Yanaabiul Mawaddad Allama Qandoozi, the author of Manaaqib Allama Amritsari, the author of Tareekhe Kabir ibne Asaakir, the author of Zakhaairul Uqba Allama Tabari and Hafiz Suyuti have mentioned this fact, after which there remains no place for any doubt or suspicion, and neither such suspicion is reliable, as this is a requisite of every woman being a woman and cannot be seperated from this- Or, as this blood becomes the food in for the child during pregnancy, thus a woman pure from this habit can neither be pregnant, nor mother a child- Because the answer to these matters is present in the life of Maryam, as on the one side Maryam was chaste and clean from material imposition, and on the other side nature had made her a child's mother, exclusively away from a common temperament, which verily means that the rule of temperament is a real rule, but the creator of temperament is not bound to it, on the contrary He can create a change in His set Rules too.

Allamah Majlisi (r.a.) putting light on this point has also hinted at it, that one of the secret of Ali (a.s.) not marrying in the life of Janab-e-Fatemah may also be this, as Allah has kept Siddiqa-e-Tahera (s.a.) clean and pure from all impositions, thus there was no cause or motive rendered necessary for a second marriage- Other than this no woman can ever be a part or partner in the greatness and affection of Siddiqa-e-Tahera (s.a.) . One of the reason to deem Siddiqa-e-Tahera as Batool was also this, as a woman is deprived from worship in these days, and a kind defect is created in her deeds- The lord of the worlds did not like this that any kind of defect be created in the worships of Siddiqa-e-Tahera (s.a.) , and she be kept deprived from worship in any period of time- And in this way this could be said without a fear of refutation that any woman of the world can be prey to defective worship, but Siddiqa-e-Tahera (s.a.) is total and perfect from this angle too, and there is no place for any defect in her character., On the contrary , in other words this could also be said that, woman is generally possessed by three defects, defective faith, defective inheritances and defective intellect- As a witness of two women is equal to one man-

The lord of the worlds has kept Siddiqa-e-Tahera(s.a.) pure of all three defects- By deeming her Batool made her pure from the defect of inheritations by making her alone the inheritor of the Prophet (s.a.), and making her Masooma (infallible) made her clean and pure from defective witness- And these comprehensive excellences were not possessed by any woman other than her.

2. Azraa : Of the physical distinctions of Siddiqa-e-Tahera (s.a.), this is also a distinction that Allah had permanently deemed her Azraa, and this of her attributes was similar to those Houris (nymph) of Paradise, whom Allah had deemed as "Atraabe abkaar" and that is why the Messenger of Allah (s.a.w.a) had remembered Siddiqa-e-Tahera (s.a.) with the word Hoora insiya apparently Fatemah (s.a.) was a human being but inwardly was a possessor of the attribute of the Houris of Paradise.


Amongst these excellences the most manifest excellence of her is being Mohaddetha, as used to talk with angels, and the angels used to come in her holy presence and talk, the commands and prohibitions, and the inspiration of the verses of Quran was completed on the Noble Messenger (s.a.w.a.) , but the inspiration on other matters and their revelation was going on, just as the Holy Qur'an had deemed mother of Moosa and Janabe Maryam as the stations of inspiration and has described them as being conversant with angels. The distinction of Siddiqa-e-Tahera (s.a.) being Mohaddetha, is that, she had collected all the revelations and a book was ready, which is termed as Sahifa-e-Fatemah- And about which Imam Sadiq (a.s.) has said that, this book is three times in volume and thickness than Qur'an, but there is no repetition in it of the meanings and knowledge of the Holy Qur'an, on the contrary all those matters are discussed which can be needed by mankind, and all those events and governments are described which will be formed, up to the Day of Judgment. At this juncture there should not be any wrong opinion that this is some second Qur'an on which some people or a community has confided in- Qur'an is the only one Qur'an, f which only the pure Ahle Bayt (a.s.) have been deemed as part and participants, ths is a book which in linguistic terms is called Mus-haf, as Mus-haf is a collection of treatise and words- Terminologically the Holy Qur'an is called Mus-haf, otherwise this word is common and can be applied to any book. The Holy Qur'an too has applied inspiration on different places to revelation and infusion or induction, and it is in no way allocated to the Quranic verses or divine law- It has also been used regarding a honey bee- A human s still a human- And if a human be a best human, and his grade be highest of all mankind. Purity The lord of the universe has deemed Siddiqa-e-Tahera (a.s.) as a centre of sanctity, and for the revelation of the verse of sanctity (Aayat-e-Tatheer) has selected her house and her cloak, which has been confessed by innumerable traditionalist and commentators and in Hadeeth-e-Kisa a detailed explanation of this event is present. Truthfulness In the field of Mubahela the Noble Messenger (s.a.) came out with witness of the reality of Islamic beliefs, greatness of Quran, and his own truthfulness, so amongst women no one was there except Siddiqa-e-Tahera (s.a.), which is a sign that amongst men can be possessors of one kind of truthfulness- but in the class of women no other than Siddiqa-e-Tahera (s.a.) was there to be made witness of messengership and brought forth- And it is a proof of this matter too that Siddiqa-e-Tahera (s.a.) is alone enough of the testimony of Messengership , thus to ask her for a testimony in some matter is synonymous to negligence or opposing the Holy Qur'an. Bravery: Bravery is of two types. One kind of bravery is exhibited by the force of mind and compassion, which generally comes forth in the perilous fields and stage, and kind of bravery is exhibited by the force of tongue, when truth is declared even before a tyrant ruler. The lord of the universe has awarded Siddiqa-e-Tahera (a.s.) with both kind of bravery. As per the force of mind and compassion, that aspect is worth nothing when the complete family of the Noble Messenger (s.a.w.a) was surrounded by the forces of enemy, and he had emigrated to Medina. In the house of Messengership, on one side where the Lion of Allah Ali Murtaza (a.s.) was engrossed in resting on the bed of Messengership, on the other side Siddiqa-e-Tahera (s.a.) was facing this siege at a very tender age, and no fear or alarm was seen on her, whereas by the fear of these very deniers the most courageous person were involved in grief and anxiety, and there were tears in their eyes. In the battle field of Ohod itself this scene was witnesses, whence by the fear of the deniers and idolators the soldiers of Islam had left the battle field- But Siddiqa-e-Tahera (s.a.) came towards the field along with Safiya and also cried at the corpse of Janab-e-Hamza, and hospitalised the injuries of her father too. The onlookers of the battle of Ohod and the readers of, the story of the flight of the companions of the Messenger (s.a.w.a.),

in the Holy Qur'an, can very well adjudge this force of mind and compassion of Siddiqa-e-Tahera (s.a.), and they could sense that at this tumultuous moment, to step towards the battle field is a courageous and forceful task . For her literary courage, that prodigal moment of the history of Siddiqa-e-Tahera (s.a.) is enough, when after the Messenger (s.a.w.a), she had come in the court of caliphate to prove her rights, and admonished such a historic speech which moved the hearts of those present, and compelled the contemporary ruler to tears- A detailed description of ths speech and its connectivity is present in history, and from its mention the bravery and courage can be completely judged . In this speech the reason and defects of Islamic commandments, reasoning from the Qur'anic verses, a chalenge to the zeal of the Ansars (helpers in Medina) and Mohajirs (emigrants from Mecca), proving her own rights, defending of Women's rights, those realities and instructions, which have been mentioned, they cannot be described in a state of normal senses and tranquility, not to speak of the then prevailing serious and though situation- Such a speech is a lifetime achievement to a lady, which cannot be graded less than a miracle and great nobility .


After the additiona excellences and personal merits, if the awards of Siddiqa-e-Tahera (s.a.) to Islam be purviewed then this also is of two types. Siddiqa-e-Tahera (a.s.) has given the Islamic world a lesson of rosary (tasbeeh) too, and has awarded a preserver to Islam also- As for the lesson of Tasbeeh her tasbeeh is a completion of every Namaaz and life of every worship- Spirituality it is assembled of Takbeer (glorification), Tahmeed (glorification) and Tasbeeh (praise)- And apparently in the beginning this rosary was made from the bands of strings. After this when the martyrdom of Janab-e-Hamza took place, then Masooma (s.a.) made the beads of tasbeeh from the mud of Hamza's grave, and following the same Imam Sajjad (a.s.) prepared the beads of Tasbeeh from the mud of the grave Sayyidush Shuhadaa, Imam Hussain (a.s.), which is in practice to the present day, and in this regard there is narration that Khaake Shifaa, mud of Imam Hussain's grave, itself is continuously glorifying Almighty Allah too, even if a reciter does not recite on these beads of tasbeeh, and this is not at all astonishing, if according to the Chapter of Jum''h (in Quran) each and every atom in the universe is glorifying Allah, so those particles which has been absorbed by the blood of the Infallible (a.s.) their glorification is not at all a surprise . This is worth noting about a tasbeeh that, beads are the medium of remembrance of Allah, remembrance is the same which is on the tongue of a person- On the basis of this plastic beads can be made a medium to recite salawaat and by making the beads of Khaake Shifaa a medium, cursing also can be done. It is in no way related to the beads, neither salawaat is recited on beads nor curse, Beads are only a medium to count, but the beads of Khaake Shifa themselves curse the tyrants as they do the remembrance of Allah. The speciality of awarding a protector to Islam by Siddiqa-e-Tahera (s.a.) is thus that, the Lord of the universe has deemed her the meaning and evidence of Kawthar (a perennial spring of cool and sweet water in the Hereafter), and has engulfed unbounded superfluity in a single unity. Siddiqa-e-Tahera (a.s.) is that daughter of the Prophet (s.a.w.a.) who is a medium of the remains of the messengers posterity, where is in the (formal world) every persons posterity is established through a sign- Allah has deemed the posterity of the Prophet (s.a.w.a) through a daughter, and then awarded in it such an abundance, that according to a precautious survey nearly 35 to 40 Million Sayyids are found in the world today, among whom nearly 20 lacs in Iraq, 30 Lacs in Iran , 50 lacs in Egypt, 50 lacs in the west, and lacs in Algiers, Tunisia, Jordan, Syria, Lebanon, Sudan and in Saudi Arabia. And Nearly 2 Crore in Yemen, India, Pakistan, Afghanistan, Indonesia etc. as has been written by the author of "Fatemahtuz Zahra Minal Mahdeilallahad" as per the description stated above , the specialties and distinctions of Siddiqa-e-Tahera (s.a.) can also be perused, and this too becomes manifested that those who are a partner in the excellencies of Siddiqa-e-Tahera (s.a.) amongst them to Siddiqa-e-Tahera (s.a.) possesses a distinction. For example, if comparatively some ladies are daughters of an infallible or wife or mother, then Siddiqa-e-Tahera (s.a.) is an owner an infallible relation from every aspect and her two sons are Imam. If according to purity Mariam is Batool, then Siddiqa-e-Tahera (s.a.) despite being a wife of the Lion of Allah, and inspire of her son's material birth is a Batool. If some ladies have the honor of conversing with the angels, then Siddiqa-e-Tahera (s.a.) has left a complete book in heritage, which is not a collection of a few words but is a collection of the conditions and situations of the first and ultimate. If according to truthfulness and mother of Janabe Eisa is Siddiqa then Janab-e-Fatemah Zahra (s.a.) is Siddiqa-e-Kubra, as Maryam is testifying her infallibility needed the testimony of Janab-e-Eisa and Siddiqa-e-Tahera (s.a.) has testified the truthfulness of the Prophet (s.a.w.a) in the field of Mubahela- If according to bravery the noble Messenger (s.a.w.a.) and master of the universe, being male, have exhibited courage and bravery, then despite being related to the delicate class, Siddiqa-e-Tahera (s.a.) has exhibited the same courage and bravery. If in literary valor the master of the universe has given speeches in Muslim assemblies, then Siddiqa-e-Tahera (s.a.) has given a speech in the crowd of enemies, and have a speech there when the master of universe was in the house, and Siddiqa-e-Tahera (s.a.) addressed amidst the heated court, unveiling falsehood completely- To mention this much is enough for the honor of Siddiqa-e-Tahera (s.a.), that in Mubahela she testified when the Messengership needed testimony, and discharged the duty of it's advocacy when Imamate needed it in Caliphate- Fa Salaamullahee alaihaa, Wa alaa abeeha wa b'alehaa wa baneehaa, Wa rahmatollaahe wa barakaatoh.


All praise is only for Allah, for his rewards, and thanks for his inspiration, He is worth glorifying, as He granted unasked bounties and gave complete bounties, and dealt with continuous favours which are above accounting, far from compensating and above perception. Invited His creatures to increase their bounties through thanks, then completing those bounties demanded more glorifications and again repeated them. I testify that Allah is one and only one without a partner, and the origin of this word is sincerity, it's meanings are attached to the hearts- it's sense enlightens the thoughts- He is the Lord whom sighting through eyes, praising through tongue, and molding through imaginations is impossible- He created thins without any matter or sample, only through His Nature and divine will, neither He needed a sample for creating- nor is there any benefit in a sketch except that to strengthen his wisdom, and be attentive towards His obedience, exhibit His nature, creatures confess His servitude, if He demands worship then fortify His invitation- He has kept reward on obedience and punishment on sin so that people be away from His wrath and be attracted towards Paradise . I testify that my father Hazrat Mohammed (s.a.w.a) is Allah's creature and that messenger who was selected to be sent before the prophetic mission (B'esat)- At that time when the creatures were hidden in the veil of occult, secure in the abstract veil and allied to the obtrusive extremes- He had a complete knowledge of the problems of matters, events of the age and divine decrees- Allah send Him so that His command be completed, execute wisdom, and validate indispensible divine decrees- He saw that the peoples are divided into different religions, worshipping fire and idols, and are involved in deliberately denying Allah, He enlightened darkness, eliminated the darkness of heart, lifted up the curtains from eyes , established Himself for guidance, took out the people from aberration, gave insight from blindness, invited to a strong religion and towards a straight path (Siraat-e-Mustaqeem)- After this Allah called Him with extreme compassion, kindness and liking- Now He is in comfort from this world's calamities, all around Him are the angels of piety and goodness and angels of Allah's will, and shadow of Allah's mercy on his head, may Allah shower His blessings on my father, who was His Prophet, trustee of His blessings of my father, who was His prophet, trustee of His inspiration, selected amongst the creatures, was Mustafa and Murtaza, peace, blessings and grace of Allah be on him. O! creatures of Allah, you are the center of His command, possessor of His religion and inspiration, trustees of Allah on yourself, and the messengers of His trustees of Allah on yourself, and the messengers of His message to the communities, you all think that you owe some rights to Him, whereas amongst you is His convenant whom He has sent, and HE is that remainder whom He gave his Caliphate- He is Allah's live (Natiq) Book, true Quran, spreadover light glowing, whose insight is distinct and secrets explicit, appearance illuminated, obedience worth emulation, leader of Allah's will, and listening is a medium to salvation - From him only the glowing ultimate word of Allah, his explicit duties, concealed prohibitions, glowing evidences, adequate proofs, recommended virtues, essential training and worthy permissible commandments are adjusted. After this Allah deemed faith as purifier of polytheism, namaaz a cleansing element for pride, zakaat a detergent for the soul and an increment for sustenance, fasting a fortification of sincerity, Hajj a reinforcement of religion, justice a system for minds, our obedience an order and discipline for people, out Imamate an asylum from dispersion, Holy war (Jihad) an honor to Islam, patience a helper seeking reward, guiding towards piety (Amr bil M'aroof) and expedience of community, being good to parents a safety from torment, being good to blood relations (Silaa-e-Rehmi) an increment in life, relation a retainment of blood, fulfillment of vows a medium for forgiveness , correct weights an measures a solution to deceit, prohibition of wine-drinking purity from disgrace, abstaining from accusation safety from curse, forsaking theft was deemed a cause for modesty, made polytheism unlawful so that sincerity be created from His lordship, thus fear Allah, and do not die as non-Muslims, obey the good and the prohibited, because the cherishers of the fear of Allah in the creatures are the owners of intellect and knowledge only. O! People, know well that I am Fatemah, and my father is Mohammad Mustafa (s.a.w.a.), this is what I say in the beginning and in the end, and neither I am saying wrong nor am incoherent- he came to you as a messenger, your difficulties on him were hard, your well wisher an a mercy and kindness for the owners of faith- If you see him and his consanguinity then amongst all women only my father and amongst all men you will find only the brother of my aunt's son, and what a relation? My revered father had openly preached the message of Allah, not caring for the polytheists, catching them by their neck, killing their leaders, inviting towards Allah's religion with wisdom and virtuous preaching, breaking the idols, bowling the heads of the leaders of polytheists, until the polytheists were defeated and ran away turning their backs. Morning of a dark night came, the light of truth became manifest, the responsible person of religion spoke out, the speakers of devils were dumb, hypocrisy was destroyed, the knots of denial and calumny were united, and you all learned the sincere word (Kalema-e-Ikhlas) from those poor but bright faced persons, from whom Allah has kept away all defects and awarded the right of purity- You all were at the brink of Hell my father saved you all, you were a booty for every greed and flickering fire for every hasty one, trampled under every foot, drinking dirty water, chewing leaves, downtrodden and abased, always feared at attack from all sides, but Allah saved you all through my father from all those Calamities . Well, even after all this when a famous, mutinous, brave and a rebel of the followers of the Book, glowed the fire of war then Allah extinguished it, or the devil cropped up his horns or the idolaters opened their mouths, then my father put in his brother into their throats, they did not return until their ears were not crushed, and their flames were not extinguished by the water of the sword. He labored and struggled in the matters of Allah and you all were passing a life of leisure, peace and comfort, the onlookers of our calamities and desirer of our bad news. You all ran away from war, and took to flight from the battlefield. And later when Allah liked for his messenger the grade of a Prophet's house and the stage of the pure one so then a light of hypocrisy exhibited in you the blanket of religion became a knot, the strayed cried, the unknown came in the limelight, the streams of the milk of falsehood flowed to your threshold, the devil lifted up his head and called you, so he saw you as the acceptor of his invitation and a seeker of the honor of his court, he lifted you and you seemed Very light, instigated and you proved to be resting.

You marked some other's camel and possessed some other's water fountain, as this matter is of the near past and the injury broad, wound was not yet healed and the messenger (s.a.w.a.) could not even lie down on his grave. You took to this haste with a fear of sedition itself, and Hell surrounds all the deniers. Alas regret on you! What has happened to you all, where are you all heading for? The Book of Allah is amidst you, whose matters are explicit, signs glowing, prevention glowing, imperatives were clear and you put them at your back, are you desirous of deviating from this> Or if any other command is there then it is a very bad substitute, and whoever makes his religion other than Islam, it won't even be acceptable to him, and a loss too in the Hereafter. After this you waited only for such a time till hatred became dormant and reins loosened, then raised the flames by glowing the fire of war- To affirm on the call of devil, and to silence the voice of religion, and then started trying to destroy the Prophetic Tradition- You consider your gratification in remaining affront the holy war, and inflict a hidden loss and harm to the family and Ahle Bayt of the Messenger (, we bear with patience of your moves like the cut of a knife and the injury of a spear- You think that I have no right in my inheritance, do you want a decree of ignorance, whereas for the believers there is no ruler better than Allah. For you it is shining like a sun at noon, as I am the daughter of the Prophet (s.a.w.a). O! Abu Bakr, won't I get his inheritance? Is it in Quran that you inherit your father and I do not inherit from my father- what a calumny is it? Have you deliberately put back the Book of Allah, whence in it is mentioned the inheritance of Dawood from Sulayman, and the supplication of Hazrat Zakariya that, O! Allah grant me such a heir who will inherit me and the children of Yaqoob, and his declaration is there that near kins are greater to some and this admonishment that, Allah exhorts you regarding your children that a son gets double of a daughter's share and this training that a dying person should will for his parents and near kins, this is a responsibility of the pious- and you think that neither I have a right to inherit nor my father had any inheritance nor I am a Kin- Has any special verse descended upon you in which my father is not included? Or you want to say that I am separate from my father's religion an thus not an heir - Do you know the general and special matters of Quran more than my father and my aunt's son- Well, beware! Today before you is that oppressed lady, who will meet you tomorrow on Doomsday, when Allah will be the ruler and Mohammad the Seeker of justice, the fixed time will be of Doomsday- Regret and remorse will not be useful, and everything has a fixed time, soon you will know to whom will the disgracing chastisement come, on whom calamities descend. (After this she turned towards the Ansars and said) O! Group of young men, the strong arm of people! Helpers of Islam! Why and how is this blindfolding and negligence of sympathy from my rights? Was not that Messenger my Father, who said that, the security of a person is in his children, you have very soon initiated this step out of fear, whereas in you that force of truthfulness was there, for which I am surprised and astonished-And your pretext that after the death of the Messenger (s.a.w.a.) a great accident has cropped up, whose breach is vast, rift broad, connection cracked, the earth dark due to his occultation, the stars lightless, hopes nil, mountains bowed down, limits disappearing and sanctity destroyed- Certainly this is a great accident and a huge calamity neither such an accident is there nor it's substitute. The Quran itself had in your houses declared with an affiliated loud recitation morning and evening that, previously whatever happened with other prophets was a fixed command and an indispensable decree, and this is also a Messenger whom death will visit, so what you all will turn back on your heels? Apparently Allah is certainly not at a loss at this and He will certainly reward the thankfuls. Yes! O Ansars, will before your eyes and under your ears amidst your assembly my inheritance be digested? My voice reached you and you became aware too, you possess men, mediums, instruments, strength, weapons and shields everything is present- But neither you all say labbayk at my call, nor come to my rescue, you are famous warriors, known with charity and moral, selected sustainers and eminent ones of the period, you have sustained sorrow and fatigue in the wars with Arab, dashed with communities, faced the armies, now we both are at the same place where we used to command and you used to listen- To that extent that due to us the mill of Islam turned on, the age was milked, the slogans of polytheism were abased, the fountains of calumny went off, the fire of denial was extinguished, the invitation of seduction slurred down, the religious system, was strengthened so now after all this clearance where are you heading to, and why did you hide after this declaration? Why did you turn back after stepping ahead? Why are you turning idolaters after believing? Won't you fight with that community who broke their covenant and thought of expelling the Messenger (s.a.w.a)- and first opposed you, do you fear them whereas Allah is most worthy of fear, If you are faithful, beware! I am seeing that you all have fallen into a permanent abasement, you moved away the worthy, became seekers of ease and came from scarcity to abundance, threw away what you had heard and vomited the unwanted that you had swallowed, well, what of you, if all the world becomes deniers, Allah does not care . Well whatever I had to say I said, knowing well your inconsistency and unfaithfulness which you have made your standard-But this is an exhibition of the consequence of a heart pain and wrath, a voice of a broken heart, a fulfillment's of an ultimatum, if I wish I could treasure it, but for this injury of my back! Injury of legs, remains of abjectness, and wrath of Allah and named with a permanent reproach, and connected to the glowing fire of Allah which shines of the hearts, Allah and names with a permanent reproach, and connected to the glowing fire of Allah which shines of the hearts, Allah is looking at your actions, and very soon the oppressors will know that how they will be turned back, I am the daughter of your Messenger (s.a.w.a.) who has frightened you of tense chastisement, now you too act upon and I will also act, you too wait and I am also waiting for the time.


Hadeeth-e-Kisa is that gracious description, which is a Tradition too and a description and an event too, a cause of grace also and necessitating mercy too. A description of excellences also and a reason of prosperity too. Who is among the believers not aware of the words or meaning of this gracious Hadeeth, this is the Hadeeth healing the ill, the medium of fulfilling the desires of the desirous, supporting the helpless person engulfed in calamities. Just as this fact has also been mentioned itself in it that, by reciting it the mercy of Allah descends, and angels come and are busy asking for forgiveness. If recited before an owner of insight then better and spacious condition are attained, if recited before a needy person then his needs are fulfilled, and since hundreds of years the believers are deriving the benefits of it's graces, and why should it not be? It is a recital of the owners of infallibility and purity, a mention of Siddiqa-e-Tahera (s.a.w.a), a commentary of the Holy Qur'an, an event of assembly al Allah's light, amazement and hope for the dwellers of Allah's throne and the greatness and excellence for the best of humans and its pure roots. If, in presence of these specialties if grace, prosperity and mercy does not descend then when? As per it's authenticity, Hadeeth-e-Kisa is highly reliable, whose authenticity has been traced by a great honorable Scholar of Bahrain, Sheikh Abdullah Bahrani in his book Awaalim and he saw it written by the pen of Sheikh Jaleel Sayyid Hashim Bahrani. He from Sheikhul Hadeeth Sayyid Majid Bahrani(r.a), he from Sheikh Hasan ibne Zaynuddin, he from Sheikh Muqaddas Ardbaili(r.a) he from Sheikh Ali ibne Abdul aalaa al Karki (r.a), he from Ali ibne Hilal al Jazaaeri, he from Ahmad ibne Fahdal Hilli (r.a), he from Ali ibne Khazanal Haaeri (r.a), he from Sheikh Ziauddin Ali ibne Shaheedal Awwal (r.a), he from Shaheede Awwal (r.a), he from Fakhrul Muttaqeen (r.a), he from his revered father Allamah Hilli (r.a), he from his elder Mohaqqiqe Hilli (r.a), he from his elder ibne Numma Hilli (r.a), he from his Sheikh Mohammad ibne Idris Hilli (r.a), he from ibne Hamza Toosi (r.a) author of Thaqibul Manaaqib, he from Alamah Mohammad ibne Shahr Aashob (r.a), he from Allamah Tabrasi (r.a) author of Ihtejaaj, he form Sheikh Jaeel Hasan ibne Mohammad ibnal Hasanal Toosi, he from his revered father Sheikhut Taaif (r.a), he from his teacher Sheikh Mufiid (r.a) he from Sheikh ibne Qawliya-e-Qummi (r.a), he from Sheikh Kulayni (r.a), he from Ali ibne Ibrahiim (r.a), he from Ibrahiim ibne Hashim (r.a), he from Ahmed ibne Mohammad ibne Abi Nasral Bazanti (r.a), he from Qasim ibne Yahya al Jila al Kufi (r.a), he from Abu Baseer (r.a), he from Aabaan ibne Taghlab (r.a), he form Jabir ibne Yazid, he from Jabir ibne Abdullah Ansari and he heard from Siddiqa-e-Tahera (s.a) that………….. Due to the unawareness of this authenticity looking at the starting words roveya an Fatemahtiz Zahra of the narrations, objected that, this narration is weak, it's narrator is not known, and a narration starting with a passive text cannot be relied upon, whereas surely it is not so. Roveya has been used as a brevity or for a honour, otherwise a chain of authenticity is present for the narration, and for it one after another great honourable, authenticating, and reliable scholars' names are mentioned, after which there remains no place for any doubt or suspicion. A copy of this Hadeeth has been entered in the book of Allamah Sheikh Mohammad Taqi ibne Mohammad Baqir Yazdi Bafqi, which he has directly traced from Awaalim, and has quoted that, this Hadeeth is present in the book Awaalim, which is more than 70 volumes, and is secure in the library of Hujjatul Isalm Aaqae Mirza Sulayman in Yazd. 11th volume is regarding the events of Siddiqa-e-Tahera(s.a), and in this itself this noble Hadeeth is found. Allamah Sheikh Mohammad Saduqi Yazdi (r.a), quotes that this Hadeeth is quoted in the annotation of Awaalim. But, is by all means, present in the original book. The second copy is of the author of Majma-ul-Bahrain, Allamah Jaleel Sheikh Fakhruddin Mohammad Turaehi, which is generally concurrent in our countries, and from this angle there is a distinctive difference in both of them, as in this copy there is no reply along with the Salaam (salutations), whereas in the copy of Awaalim the Salaam and it's reply both are present. Other than this in the copy of Awaalim some other additions are also there, which are not mentioned in Muntakabe Turaehi. Allamah Delmi(r.a) too in his book Ghurarud Durar has quoted this Hadeeth, and Allamah Sheikh Mohammad Jawad ar Razi has also mentioned in his book Noorul Aafaaq, and from his quotation it is cleat that this Hadeeth is in the 11th volume of Awaalim and also in the 13th volume. Any way regarding the differences in expressions, it is necessary to hint at some of the specialities, so that the investigators can benefit from these points, and the believers gain from their achievement. 1. In the copy of Awaalim, the reply of the Holy Prophet (s.a.w.a.) for the salaam of everypone coming under the blanket (Kisa) is quoted, which is exactly according to the commands of Islam. And in those copies in which the reply of salaam is found, is only due to brevity or these scholars have not deemed it as a salaam of benediction whose reply is abligatory. 2. In the copy of Awaalim, the Holy Porphet (s.a.w.a) has mentioned some additions after every salaam, as per the rules of Isalm. For example, for Imam Husan (a.s) He replied, Waladee wa saaheba Hawzee, for Imam Husayn (a.s) Waladee wa shaafe'e unmatee, and for Ali (a.s) Khalifatee wa saahebal Vaa'a, on which the intellectuals can put more light. 3. In the copy of Awaalim after the collection of all (Panjetan Paak) these remarks of the Holy Prophet (s.a.w.a.) is also quoted: "O! Lord these are my Ahle Bayt and are my specials, their flesh is my flesh, their blood is my blood, whoever troubles them I am troubled by it, whoever pains them I am pained by it. Whoever fight with them I fight with them, whoever compromises with them I compromises with them, whoever is their enemy is also my enemy, and a friend of them is my friend, they are from me and I am from them. O! Lord please do make Your greetings, mercy and grace and forgiveness and Your will, a part of their state and keep away from them all the defects and declare their Purity". These words are not found in common copies, whence in it is found the complete series of virtues and excellence. 4. In the copy Awaalim along with Falakan, Tasree is quoted, whereas in other copies, Yasree and Tasree both are quoted. The word Fulk is singular and plural both. 5. In the last part of the Hadeeth, Awaalim quotes "Wa rabbil K'abate" as stated by the Holy Prophet (s.a.w.a) after both of his mentions, whereas in other copies it is quoted once only. In the Hadeeth-e-Kisa, such spiritual virtues of Aale Mahammad (a.s) are found that a person goes on penetrating in them and experiences the ecstasy on their spirituality, and goes on swing on the eloquence of Siddiqa-e-Tahera(s.a). Some parts of this fact has already hinted at initially, and some are hinted now. The Holy Prophet (s.a.w.a) has not mentioned illness but has mentioned weakness, and it is quite apparent that the healing of weakness is different from curing illness. The Holy Prophet (s.a.w.a) weakness is related to boby, and not the constitution, and an eloquent difference is found in this, as in the constitution head is also include. But a body is excluding the head, which means that the weakness (mentioned) cannot be related to head and brain. The Ahle Bayt have been as members if the house, for Prophethood, and have been deemed a mine for Messengership, which clearly means that not the house members of the Prophet, but a family of Prophethood, and Allah's message will be achieved by us from them only. For the assembly, the word "Shi'a and Devoee" both are used, which are well distinguished as per belief (Aqeedah) and needs (Amal). In declaring of the "Successful" the promise of the Lord of the Ka'bah is mentioned, the example of which is also found in the last moments of the master of the universe. Lastly it is necessary to make this clear that, in izaa wajhohoo yatalaa laa the word is izaa and not izan - The word izan is used in the last part of the Hadeeth, the difference of which can be orderly sensed by the owners of intellect and literature. Allaahumma J'aina minhum wah shuma Mohammadin wa aalehit Taahereen


There is no place for any doubt or suspicion in this matter for the rightful persons that, the verse of Tat-heer is descended in the glory of the pure Ahle Bayt (a.s) (Panjatane Paak) declaring their purity and infallibility - And there is no place in this noble verse for any other lady other than these five noble ones - Neither it is related to the wives of the Prophet (s.a.w.a) , and nor with the companions of the Messenger (s.a.w.a) - The Shia and Sunni Scholars both are unanimous over this fact, and except for some prejudiced no other denies it - On the contrary some scholars of the Ahle Sunnat have mentioned such facts and information regarding this verse , which serves as an eye-opener, and it is therefore judged that knowledge of truth is not a heritage of any one person or association, to whosoever Allah graces and with whosoever justice goes along, he can be aware with the realities and then can denominate those realities. Hereunder is mentioned the achievement of one or two great honorable scholars amongst the scholars of Islam. A personality amongst one of the great investigators of the twentieth century, is that of Allamah Sayyid Alavi al Huda al Alavi al Hazrami al jaavi ash Shaafi, has written a book "Al qawlul Fasl fee mal Bani Hashim wa Qureish minal fazl" and has prescribed such virtues of Ahle Bayt (a.s) that a person remains amazed, and after this has also mentioned the prevailing impiety in Islamic world, injustice and irreligiousness, as, how the Islamic Scholars have deemed the narrations reliable and unreliable, as per their wishes, and how did they unsuccessfully try to put curtains on their virtues of Ahle Bayt(a.s). Replying to the answers of some of the prejudiced persons, the noted Allamah writes in the volume 2, page 162 of his book that, Hadeeth-e-Kisa is absolutely correct, and therevation of the verse of Tat-heer is seen in Sahih Muslim, Sahih Tirmizi, Musnad Ahmad, Mustadrak Hakim, and Sunan Baheeqi and ibne Haban, author of M'ojame Kabeer, Tabari, Nisaai, Tafseer ibne kathheer, ibne Manzar, ibne Abi Hatim, ibne mardvaiyya, Khateeb ibne Abi Shayba, Tayalsi etc.. to have done the extractions if this Hadeeth. After this the noted Allamah has quoted a detailed investigations, referring Allamah Samhudi about the meaning and sense of the verse, the summary of which is that nearly 15 specialities are found in the verse, and every speciality is a separate proof of the greatness and virtues of Ahle Bayt.(a.s). 1. The verse is started with the word innama, which itself means that Allah has based His wish in their purity, and this a best proof if their being a fountainhead of piety and graces. 2. The lord of the worlds has made this arrangement only to state their virtues, except this nowhere (in the Qur'an) this arrangement to be seen. 3. By mentioning the origin of purity (Tat-heer) additional emphasis has been created in the subject. 4. Using Tat-heer, as an indefinite article, it has been exhibited that this purity is a special kind of a great purity which cannot be compared to the common purities. 5.The Prophet (s.a.w.a) addressing them as Ahle Bayt (a.s) and supplicate for purity is a sign that along with the wish of Allah the claim of the Holy Prophet (s.a.w.a) is also functioning, and all are worried about the propogation of the virtues of Ahle Bayt (a.s). 6.As per the narration of the Abu Saeed Khudri, the Holy Prophet (s.a.w.a) too is a participant in the verse, which is an additional proof of the greatness of Ahle Bayt (a.s.) 7.The Holy Prophet (s.a.w.a) has supplicated for the grace, mercy and peace and forgiveness for the Ahle Bayt (a.s) which is the proof that these very souls are the owners of purity, otherwise no other is entitled for these supplications. 8.In every supplication the Holy Prophet (s.a.w.a) has kept himself also a participant in it, so that by this the honour of equality of the Ahle Bayt (a.s) be adjudged too. 9.The Holy Prophet (s.a.w.a) has also mentioned the descendance of mercy on Janabe Ibrahim a.s. in the supplication, which is the proof of Ahle Bayt a.s. being the heirs and of equal rank of Ibrahim (a.s) 10.The Holy Prophet (s.a.w.a) praying for peace is a proof that Ahle Bayt (a.s) are entitled for peace (Salawaat) because the supplication of the prophet (s.a.w.a) is not rejected. Prophet, has not mentioned their comparison to Ahle Bayt (a.s) which itself means that Ahle Bayt (a.s) are something else and wives something else. The Holy Prophet (s.a.w.a) is not a participant with the wives and in Ahle Bayt (a.s) the Prophet (s.a.w.a) has also participated himself. In the verse of purity the word Bayt is singular, and is not wives of Ahle Bayt but Ahle Buyoot, meaning of different houses, and Alif and Laam has been enjoined to Bayt, from which it is known that it is some special house. By mentioning Umme Salmah as Alaa Khayr, and keeping her away from the holy blanket (Kisa) is a proof that in the verse of purity there is no place for wives,a nd it hass been revealed only for the declaration of the greatness, infallibility, purity and glory of the Panjatan-e-paak (a.s).


May Allah curse the prejudice, jealousy and enemity of Ahle Bayt (a.s.), as no indisputable fact of Islam remained certain, and at every place the faithfuls of the government created doubts. And who is ignorant of it that, Aayat-e-Tat-heer, is in the glory of the pure Ahle Bayt (a.s.), and by Ahle Bayt it means the five noble souls. But in the olden and modern times such persons are, by all means born whose function is to suspect realities and to devote the certainties of Islam at the alter of doubts. They wanted to take the help the matter of before and after part of the verse and connect it to the wives of the Prophet (s.a.w.a), and in the meantime have confessed this also that, the circle of Ahle Bayt (a.s), is far more expensive than wives, and in it there is also place for Hazrat Ali, Janab-e-Fatemah, Hasan and Husayn (a.s). As after which such a group was born which emiminated this possibility too, and in his crude ideas established the proofs that the application of Ahle Bayt cannot be to the infallible, by it is meant only the wives of the Holy Prophet (s.a.w.a). And prepared one or two narrations also in which the narrators have tried to relate the Ahle Bayt to wives, and have overlooked all those Traditions against this, in which there was no place for doubt or suspicion, on the contrary stopping Umme Salamah itself was a proof that, wives are not a part of it. Anyway, it is the impertinence of times, as the wife of the Holy Prophet (s.a.w.a), who tried to enter was stopped by the Messenger (s.a.w.a), and in the mark or sign of the one who was not even present at this moment, was made a participant of the verse from the unknown. Now, for a study, the references of Ahmad ibne Hambal and his contemporary or the later authentic scholars of the Ahle Sunnat are being quoted, who have mentioned Hazrat Ali, Fatemah, Hasan, Husayn (a.s.) name by name and the revelation of the verse in their glory after which there remains no place for any doubt or refutation: 1. Hafiz Abu Dawood al Teyasi Sulayman ibne Dawood ibne Jaroodal Basri, author of the book Musnad vol. 8 page 274, published Hyderabad. 2. Allahah Hafiz Abu Abdullah Ahmad ibne Mohammed ibne Hambal Shaybani, author of Musnad, vol. 1, page 331, published at Cairo. 3. Hafiz Mohammed ibne Eisa Tirmiza, author of Sahih Tirmizi, as traced by ibne Hajar. 4. Hafiz Mohammed ibne Usman ibne Abi Shayba Kufi, author of Musnad, ref. Of Falakun Najaat, page 43. 5. Allahmah Abu Abdir Rehman Ahmad ibne Sho'aybun Nisaai, author of Khasaais, p.4. 6. Hafiz Mohammed ibne Jurayr Tabari, author of Tafseer, vol. 22, p.5. printed in Egypt. 7. Hafiz Abdur Rehman ibne Abi Hatim Mohammadar Razi, ref. of Falakun Najaat. 8. Sulayman ibne Ahmad ibne Ayyub Tabrani, author of M'ojam, ref. of Sawaaiq. 9. Allamah Jasaas. Author of Ehkamul Qur'an. 10. Hafiz Hakim Abu Abdillah Mohammed ibne Abdullah Neshapoori, author of Mustadrak. vol. 2, p.416. v. 3, p.146. v. 3, p.159. v. 3, p.172. 11. Allamah Mohaddis Ahmad ibnal Husayn ibne Haroonal Muwayd billah, author of Amali page 23. 12. Hafiz Ahmad ibnil Husayn ibnal Ali al Bahiqi, author Sunan Kubra. v.2, p.149. 13. Allahamah Hafiz Abu Bakr Ahmad ibne Ali Thabital Khateebal Baghdadi, author of Tareekhal Baghdad, vol.10. 14. Allahamah Hafiz Abu Umro Yusuf ibne Abdullah ibne Moha. Ibne Abdul Birral Andesi, author of Isti'ab vol.2, p.460. 15. Allahamah Mohaddis Sheikh Abul Hasan Ali ibne Ahmadal wahidi Neshapoori, author of Asbabun Nuzool, page.267. 16. Hafiz Delmi. Author of Kitab Firdaws, referred by Sawaaiq. 17. Hafiz Husayn ibne Sa'udash Shafe'I al Baghwa, author of Masaabehus Sana v.2, p.204. 18. Allamah Mehmood ibne Umar az Zamakhshari, author of Kashshaaf v.1, p.193. 19. Allamah Qazi Abu Bakr Mohd ibne Abdullah ibne Mohd ibne Abdullah al Shubayli, author Ehkamul Qur'an. v.2, p.166. 20. Abul Muwayd Muwaffaq ibne Ahmad Akhtab Khutaba Khawaarazm. Manaqib p.35 21. Allamah Ali ibnil Husayn ibne Hebtullah Damishqi, famous as ibne Asaakir, Author of Tareekhe Damishq. 22. Allamah Fakhruddin Raazi, author of Tafseere M'aroof. 23. Abul Sa'aadaat Mubarak ibne Mohd ibne Atheeral Jazri. Jami'ul Usool. v.1, p101. 24. Allamah Mohaddis Sheikh Hassan ibnal Husayn ibne Ali ibne Mohd ibne Batreeq al Asadi, author of Nahjul Uloom. 25. Allamah Sheikh Azaddin Abul Hasanb Ali ibne Athrreal Jazri. Bk. Usdul Ghaaba. 26. Allamah Yusufal Waa'ez ibne Abdullah al Mushtaharba ibne Jawzee. Tazkerah khawasul Aammah. 27. Allamah Ganji Shafe'I, author of Kifaayatut Talib. 28. Allamah Kamaluddin ibne Mohd ibne Talha Shafe'I, author of Matalibus So'ool. 29. Allamah Sheikh Abu Abdullah Mohd ibne Ahmad al Ansari al Qartabi, author of Jami'ul Ehkamil Qur'an. 30. Allamah Sheikh Yahya ibne Sharafuddin Damishqi, author of Sharaful Mahzab. 31. Allamah Qazi Bayzawi, author of Tafseer M'aroof. 32. Hafiz Mohibuddin Ahmad ibne Abdullah al Batri, author of Zakhaaerul Uqba. 33. Allamah Nasfi, author of Tafseere Madaarik. 34. Allamah Waliudiin Mohd ibne Abdullah al Khateeb al Amri Tabrizi, Mishkatul Masabih. 35. Allamah Jaleel Abul Fida Ismaeel ibne Katheer Damishki, author of Tafseere M'aroof. 36. Hafiz Nooruddin Ali ibne Abu Bakr al Haythmi, author, Majma'uz Zawaaid. 37. Sheikhul Imam Ali ibne Mohammed famous as ibne Sabbaagh al Maliki, al Fusool al Mohmmah. 38. Hafiz Shahabuddin Ahmad ibne Ali ibne Mohd ibne Mohd ibne Ali al Asqalani famous as ibne Hajar, author of Asaaba. 39. Shamsuddin Abu Abdillah Mohammed ibne Ahmad Zahabi, author Talkheesul Mustadrak. 40. Allamah Sheikh Hamid ibne Ahmad al Mohalla Imani, author of Hadaaeqal Waradiya. 41. Allamah Nizamuddin al Hasanal E'raj al Qummi, author of Tafseere Neshapoori. 42. Mohaddise Jaleel As Sayyaed Ataaullah al Husayni, author of Rawzatul Ahbab. 43. Allamah Jalaaluddin Suyuti, author of Durre Manthoor. 44. Allamah Muwarrikh Ghiyasuddin ibne Humamuddin, author of Habibus Sayr. 45. Ash Sheikh Ahmad ibno Hajaril Makki, author of Sawaaeqe Mohreqa. 46. Allamah Mir Mohd Saleh Kashfi, author of Manaaqibe Murtazwi. 47. Mohaddis Jaleel Alauddin ibne Abdul Malik Hisamuddin, famous by Muttaqi al Hindi, author of Muntakhab Kanzul Ummaal. 48. Allamah Mohammed Shurbayni al khateeb, author of Tafseere Siraje Muniir. 49. Allamah Sheikh Mohammad ash Shafe'I al Yamaani, author of Manzooma. 50. Allamah Mulla Ali al Qari, author of Sharhul Faqihil Akbar. 51. Author of Arjahul Mataalib. 52. Allamah Burhanuddin Shafe'I, author of Seeratul Jaleeya. 53. Mohaddith Zarqani, author of Kitabe Ma'roof. 54. Allamah Abdullah ibne Mohammad ibne Aamir. 55. Allamah Sheikh Mohammed Sabaan Misri, author of As'aafur Raaghebayn. 56. Allamah Qazi al Husayn ibne Ahmad ibnal Husayn al yamaani. Ar Rawza an Nazeer. 57. Allamah Sheikh Mohammed ibne Ali Shawkani, Fathul Qadir. 58. Shahaabuddin Mehmood al Aaloosi, author of Roohul Ma'aani. 59. Allamah Shablanji, author of Noorul Absar. 60. Allamah Siddiq Hasan Khan Bhopali, author of Tashreeful Bashar. 61. Sheikh Yusuf ibne Ismaeel Bahani, author of Sharaful Muwayd. 62. Allamah Abu Bakr ibne Shahabuddin ash Shafe'I Rashkatus Saadi. 63. Allamah Sayyid Alavi al Hidad Sadiqi Al Hazrami ash Shafe'I, author. Al Uqoolal Fasl.


Character itself is a silent and mute fact, thus before establishing a reason from it, to keep an eye on it's manner is very necessary, as reasoning, without studying the manners will be a meaningless effort - for example just imagine that you saw an infallible praying two rak'at Namaaz, so it is quite apparent from this Namaaz as, it can be adjudged that praying a two rak'at Namaaz is permissible, but is impossible to decide that this Namaaz is obligatory or recommended, if it is obligatory then is it obligatory for the infallible only of for the others too? To study the manner and state of this Namaaz one has to look the rules of religion. For example it will be seen that in Islam the number of obligatory Namaaz has been determined, and the specialties of an infallible too has been limited, this Namaaz cannot be obligatory, and neither it will be counted in the specialties of the infallible, because it is a certain fact that this Namaaz Is recommended. The same condition is that of the total characteristics as and until their manner is not confirmed it is impossible to decide about them. It is necessary that regarding Veil (Purdah) too it's place in Islam should be known, so that in it's light the analysis of character be done. To explain this place from majority of the descriptions of Qur'an and Traditions, just now the mention of Janabe Fatemah (a.s.) is before our eyes, which she had uttered at a question of the Holy Prophet (s.a.w.a). The Prophet's question was that, what is a best thing for a woman? And She had replied that, the best thing for a woman is that neither a look of any man should fall on her nor she should look at any man, which is that one side purdah is the name of a one sided concealment, but it is the involvement of the decent and modesty of both sides. Purdah does not mean only sitting in the house, but on the contrary, it is saving oneself from the stare of men even after coming out of the house, and even saving oneself from the eyes of unfamiliar (Na Mahram) men while staying at home. Legally a woman should look after the affairs at home, and if as per the necessity has to come out, then she has to save herself from the gaze of men. For this very reason Islam has graded men to rule women, that they should not be allowed to go out of the house. Man better knows the expedients of the outer world than compared to woman. And if, on knowing these conditions permits her to go out then it means that his decency and modest has left him. And it is quite apparent that whose modestly has gone then there remains no religion with him. Under the light of this very admonishment of Ma'sooma-e-Aalam (s.a.) her character can be seen, as one day the Holy Prophet (s.a.w.a) came along with his respected companion at the door of Janab-e-Sayyidah (s.a.), and asked for permission to enter and Ma'sooma gave the permission. But the Prophet again repeated, when Ma'sooma said this is your own house where is the need of persmission? The Holy Prophet (s.a.w.a) said I have a companion of mine along with me, Janab-e-Sayyidah (s.a.) replied that you already know that I have only one cloak which is so small that either I can hide head or my toes. In such a condition how can I permit a companion to enter my house? From this event it is quite apparent that Janab-e-Sayyidah (s.a.) does not want to put light on the limits of Purdah. Meaning that if I had a proper cloak the definitely I would have permitted, and for this very reason, when the Holy Prophet gave his cloak to Sayyidah she happily welcomed the companion in her house. From Janab-e-Sayyidah's last admonishment it apparently seemed that the meaning of looking at a man or a woman is by his or her face. But her character brought forth an additional explanation in this way as, in it's limits height and stature also come in. just as it is famous that She had complained to Asmaa that the manner of lifting a coffin in Medina is defective, by it , the figure and stature of a corpse is seen, and when Asmaa prepared a coffin of the Habashi stule, there was a smile on her holy lips (in some narrations this style is said to be a consequence of Janab-e-Sayyidah's dream). It is quite apparent that her uneasiness was for the condition to come after death, when all the commands and duties for men stop. But this uneasiness of her shows that she did not want her stature and figure to be seen even after death, and when she does not like this even after death then how could she like it in her life. And for this very reason when the Messenger (s.a.wa) took her to the field of Mubahela, he himself was in the front and Ali (a.s.) at her back so that the stature of Fatemah (s.a.) should not be seen, and no eyes should even fall on the footprints of Janab-e-Sayyidah (s.a.). This was a magnanimity of the soul and spirit of Janab-Sayyidah, the greatness of which can be adjudged from this event, as one day when the Messenger (s.a.w.a) brought ibne Maktoom a blind companion of his and told Aayesha and Hafsa to go into the chamber, when both of them replied, he is blind where is the need for purdah from him? Then Janab-e-Sayyidah (s.a.) replied he is blind but you are not blind, as Islam dislikes you to look at him. By the above-mentioned events it is known that the real destination of a woman is the limits of her home, and her real post is looking the family matter. It is better to hide her face and cheeks from the looks of men, and to hide and secure her stature and figure from unfamiliar looks is for her own well-being. This very character stands surety for the reformation of the society's salvation, and responsible for it's welfare. As it's limits are vaster than obligations, and in the (religious) obligations many of the things from it are not involved. But good things are always good, and as far as possible their respect is necessary. Unnecessarily forsaking the good sometimes becomes a cause for evil. May Allah grace the nobility to achieve this piety to the followers of Allah's Unity and Messengership and the followers of the principles of His friendship (Wilaayat) and secure our society from every evil and calamity. Aameen, Yaa Rabbal Aalameen!



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