'O God, carry us in the ships of Thy deliverance, give us to enjoy the pleasure of whispered prayer to Thee, make us drink at the pools of Thy love, let us taste the sweetness of Thy affection and nearness, allow us to struggle in Thee, preoccupy us with obeying Thee, and purify our intentions in devoting works to Thee, for we exist through Thee and belong to Thee, and we have no one to mediate with Thee but Thee!' Imam Sajjad ('A); Sahifa al-Sajjadiyya

Sunday, 22 April 2012

Fatima's grief after the Prophet and her declaration to Umm Salamah

Ayatullah Makarem Shirazi

ما زالت بعد أبيها معصبة الرأس باكية العين، محترقة القلب
“After the death of the Prophet (S), she continually wore the scarf of mourning on her head, possessing crying eyes and a burning heart.” [Al Manaqib, vol. 3 pg. 362]

The sweet period of the Lady of Islam's life quickly came to an end with the death of the Holy Prophet of Islam (even though throughout her lifetime there was no real sweet period, because there were the constant pressures, wars, and plots of the enemies against Islam and the Prophet of Islam (s.w.a.), taking away her spiritual peace).

With the death of the prophet, new storms of complicated critical events blew up.
The hatred and grudges of Badr, khaibar and Honain that were during the prophet’s time hidden beneath the ashes became visible.

The sects of the “Hypocrites” went to action to take their revenge of Islam and also from the Prophet’s family. Fatimah Zahra (s.a.) was in the center of this circle, of which the poisonous arrows of the enemy flew at her from every direction

Her separation from her father; the sad, tormenting innocence of her husband Ali (a.s.); the plots of the enemy against Islam, and the worry of Fatimah (s.a.) for the future of the Muslims and the Quranic heritage, all joined together, severely straining her pure heart.

Fatimah (s.a.) doesn’t wish to cause Ali (commander of the Faithful) greater grief by relating to him her sadness, because he had already received a severe blow by these unpleasant circumstances and misdeeds created by the people.

For this very reason she would go to the grave of the Prophet (S) and tell him of her grief. And she speaks heart - rendering words that burn our inner soul just like burning embers:
يا أبتاه بقيت و الهةً و حيرانةً فريدة، قد انخمد صوتي و انقطع ظهري و تنغص عيشي
“Father dear, after you, I feel lonely. I have remained perplexed and deprived, my mouth is inclined to silence, and my back is broken, and the wholesome water of life has become bitter to my taste.” [Al Manaqib vol.3 pg. 362]

And, sometimes she would say:
قُل للمُغيّبِ تَحتَ أطباقِ الثّرى ** انْ كُنتَ تَسمَعُ صَرخَتي وَ نِدائيا
صُبّتْ عَليَّ مَصائِبٌ لَوْ أنَّها ** صُبّتْ عَلى الايَّامِ صِرنَ لَيَالِيا
“The person who smells the pure soil of the grave of Prophet (S), it is only fair that until the end of his life he should smell no other perfume. After you, O’ father, so much suffering has fallen upon me that, if they were to fall upon bright Jays, they would turn into dark, gloomy nights.”

Why does Fatimah (s.a.) shed tears in this way?
Why is she so restless?
Why is she as wild rue on fire, without stability?

The answer to these whys must be heard from her own words.

Umm Salamah says:
“When I went to see the Lady of Islam Fatimah (s.a.) after the death of the prophet, and asked her how she was, in reply these meaningful sentences were spoken by her:
أصبحت بين كمد و كرب
فقد النبىِّ و ظلم الوصي
هُتكَ و الله حجابه...
ولكنها أحقاد بدرية
وثارات أحدية
كانت عليها قلوب النفاق مكتمنة
Why are you asking me how I am Umm Salamah, when I am caught in the middle of much sadness and suffering? On the one hand I have lost my father, the Prophet (S) and on the other hand (I see with my own eyes that) there has been injustice done to his successor, (Ali ibn Abi Talib).
I swear to God that they have torn the curtain of his inviolability (reverence).
But I know that these are the grudges of Badr and the revenges of Uhud, that were hidden in the hearts of the hypocrites (non-believers).” [Manaqib Ibn Shahr Ashoob; vol. 2 pg. 225]

All of her defences of the boundaries of the holiness of everything noble and her support of Ali (s.a.) right during this time of pain and suffering are not hidden from anyone.

Even though her life after the Prophet of Islam was as brief as she had begged God to be, being not more than two or three months before she rushed to the Holy Presence of God and met her father. However, in this Period of time she didn’t omit any self-sacrificing, generous effort in Ali’s right or for the defence of Islam.

“Peace be upon you, O’ daughter of the Messenger of God.”

Ayatullah Makarem Shirazi; The world’s most outstanding Lady: Fatima az-Zahra’

Saturday, 7 April 2012

Ecstasy during Death

A narration from Imam Sadiq (a) which is cited in 'al-Kafi' says that one of his companions asked whether a believer may become discontented when his soul is being taken. He (s) replied: 

"By Allah, No! When the angel of death comes to take his soul the believer shows restlessness and the angel says: 'O, Lover of Allah! Be not upset! By He Who has appointed Mohammad (s) to prophethood, I am more sympathetic to you than a kind father. Look carefully!' He looks carefully and sees Prophet Mohammad, Amir -al- Mo'mineen Ali, Fatimah, Hasan, Husain and other Imams from their descendants (a) . 

The angel tells him to look and see that they (a) are all his friends. He opens his eyes and watches. A caller from Almighty Allah suddenly beckons and says: "O, you serene soul! Come back to your Lord well-pleased (with Him) and well-pleasing (Him) . So enter among My servants. And enter into My Garden ". At that moment there is nothing better and more beloved than that his soul separates from his body as soon as possible and moves unto his Lord. 

Al-Kafi, vol. 3, Chapter Believers and the Departure of the Soul, Tradition 2. 


The idol of your self is the mother of all idols.
The material idol is only a snake;
while this inner idol is a dragon.
It is easy to break an idol,
but to regard the self as easy to subdue is a mistake.

Rumi; Mathnawi I: 772-778