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?
Why?!


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’

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 Fast of the Prophet (s)

When the Month of Ramadhan entered, the Noble Prophet (s) freed all the prisoners and gave (something) to all the beggars. [al-Faqih 2:99, Amali al-Saduq: 57]


In the second volume of Tarikh al-Nisabur, from Khalf ibn Ayyub al-’Amiri in his narration about the Holy Prophet (s): When the month of Ramadhan would enter, he would grow pale and his prayers would increase and he would supplicate and beseech Allah entreatingly. [Iqbal al-A'mal: 20]


'The Holy Prophet (s) had a drink with which he would break his fast and a drink for sahr. Sometimes he would have only one (drink) - sometimes it would be milk and sometimes it would be a drink with soaked bread.' [Makarim al-Akhlaq: 32]


From 'Abdillah ibn Maskan from Abi 'Abdillah (a) who said: When the Prophet of Allah (s) opened his fast, he started with a sweet dish, and if he did not have it, he would partake some sugar or dried dates and if he did not have any of these, he would open his fast with lukewarm water. [al-Kafi 4:153]


Abi 'Abdillah (a) said: 'The first thing that the Noble Prophet (s) broke his fast with in the season of fresh dates was fresh dates and in the season of dry dates was dry dates.' [al-Kafi 4:153, Da'im al-Islam 2:111]


Ja'far (a) from his fathers (a): When the Holy Prophet (s) fasted and did not find anything sweet (to break his fast with), he would break his fast with water. [al-Kafi 4:152]


In some narrations: 'He (s) would sometimes break his fast with raisins.' [Tahdhib al-Ahkam 4:198]


Narrated from the family of the Holy Prophet (s): It is recommended to have the suhur (the Last meal before daybreak during the month of Ramadhan) even if it is only a glass of water. Also: It is narrated that it is better to have dry dates and ‘al-Sawiq’ (A dish made from wheat or barley mixed with sugar and dates) because this is what the Holy Prophet (s) used to have in his suhur. [al-Muqni'ah: 316]


From 'Ali (a) who said: The Holy Prophet (s) would roll up his mattress and intensify his worship on the last ten days of the month of Ramadhan. He used to wake his family on the twenty-third night and he would sprinkle the faces of those who were asleep with water on this night. And Fatimah (a) did not let anyone in her family sleep on this night and in order to enable them to remain awake, she gave them less food and prepared them from the morning saying: “The one who does not benefit from the blessings of this night is surely deprived.” [Da'im al-Islam 1:282]


In his narration from Abi Bakr who said: When the last ten nights (of the month of Ramadhan) would enter, he (s) would prepare himself, leave his wives, keep awake at night and occupy himself with worship. [al-Kafi 4:155]


In his narration from Ja'far from his fathers from 'Ali (a): 'When the Holy Prophet (s) wanted to go for the prayer on the day of Fitr, he would (first) have a breakfast of dates and raisins.' [al-Ja'fariyat: 40, Nawadir al-Rawandi: 39, Bihar al-Anwar 91:122]

Radiance from the Will of Fatima

Before Lady Fatima (peace be upon her) departed from this world, she asked Imam Ali (peace be upon him) to execute her will, in which lie many lessons and treasures of knowledge for us which we can all benefit from.


On the last day of her life, it is narrated that Al-Zahra said to Imam Ali: "You have not known me to be a liar or a traitor, and have I ever disobeyed you since we were together?" Imam Ali replied: "Allah forbid! You are more knowing of Allah, more devoted, more pious, and more honorable and more fearing of Allah than (to give me a reason) to reprimand you for disobeying me. Surely it is very painful for me to be separated from you and to lose you; but it is an inevitable destination. By Allah, you have renewed the sorrow I have just encountered with the death of Allah's Messenger; surely your death and departure will be a great calamity, but 'to Allah do we belong, and to Him shall we return.' What a painful, bitter and sad calamity. Surely this is a calamity for which there is not consolation, and a disaster for which there is no compensation. Instruct me to do anything you wish; you certainly will find me devoted and I will execute everything that you command me to do."


She then made two particular requests:


1. "I ask you to marry after my death, my niece Umamah; surely she will be good to my children as I was. Besides, men cannot do without women."
2. "I ask you not to let anyone who did injustice to me to witness my funeral, for they certainly are enemies of mine, and the enemy of Allah's Messenger. Also don't give them the chance to pray over me, nor to any of their followers. Bury me at night when eyes are rested and sight is put to sleep."


The Pitfalls of a Marriage
Al-Zahra eloquently summarized in her will the major pitfalls (from a wife's perspective) that can destroy a marriage, by pointing out the three main faults: Lying, betrayal and disobedience. These three faults encompass all other faults and one can be confident that if there was anything missing, she would have mentioned it.


Lying induces a lack of trust and continuous negative speculations in the relationship. Betrayal, whether relating to money, secrets, talking behind each other's backs or in any other form, can lead to the destruction of the social image of the individual and the couple's relationship itself. Disobedience will induce a very tense life in the house and will take away from smooth interaction.


Apart from the immediate and long-term direct effects, these faults are actually against the laws of Allah and will cause the marriage to suffer the indirect negative consequences (both materialistic and non-materialistic). With just a few words, Al-Zahra gave social, behavioral, and theological dimensions to her words.


Marriage of Widowers
We often hear the words, "I will stay true to my deceased wife and never marry again." Al-Zahra declared there is nothing wrong with a man marrying again after his wife passes away; in fact, she encouraged it. Her request for Imam Ali to marry again promotes the notion of marriage, highlighting its importance for both the family and the society. Her words naturally extend to widows re-marrying.


Protecting the Children
Al-Zahra emphasized how important taking care of the children is. Often when someone passes away, people usurp the rights of the helpless children because of the lack of law protection, especially in our man-made law structure. Of course, taking care of the children involves making sure there is someone trustworthy when it comes to taking care of them. Also, if one can manage to secure their financial rights, one should do so.

The Oppressed Daughter of the Prophet
While Al-Zahra's words extend from her particular special case to any general case, there is one part that stands out – she had asked Imam Ali to do two things after he washes her purified body and finalizes the pre-burial actions: To bury her at night, and hide her grave.


Both requests have immediate implications related to the situation at that time and long-term implications that affect us to this very day. What is it that Lady Fatima wants us to learn and comprehend from these requests?


Studying history and the religion of Islam, one will immediately recognize the status of Lady Fatima as the Prophet's only daughter and the leader of women of all times. In addition to that, the books of history do not hide the fact that Lady Fatima's right to Fadak was usurped, that people burned her house, beat her with a whip and caused a rib of hers to break after being squeezed between the door and the wall, causing the miscarriage of her unborn son.


No matter how much historical facts are twisted to help glorify those who oppressed the daughter of the Prophet, the fact that she did not approve of them attending her funeral is enough for one to discern the truth. The mere knowledge that the daughter of the Prophet refused certain people to attend her funeral makes the academic researcher investigate those personalities. Her secret burial and hidden grave affirms how angry she was with those who oppressed her. It reflects the oppression brought upon her and as long as her grave is hidden, people will and must continue to question the events that took place after her father's death.


Our Duty
For all those who love Fatima, remember her grave is hidden, but she is not far. She attends gatherings held in the name of the Ahlul Bayt. Let us carry her grave in our hearts and fulfill our responsibility of spreading the truth that the daughter of the Prophet of Islam and the leader of the women of the worlds, was, and still remains today, oppressed.


Ali Jamaleddine

The greatness of Fatima (a)

Bihar al-Anwar 37:85 

Ibn Abbas narrates:
The Messenger of Allah (s) was with Ali (a), Fatima (a), Hasan (a) and Husein (a) one day when he said:
'O Allah! You know that they are my family and they are the most honourable people in my eyes. O Allah! Love those who love them and hate those who hate them. Befriend their friends, antagonize those who antagonize them, and support those who support them. O Allah! Purify them from any uncleanliness; make them infallible and support them with the Holy Spirit.
The the Prophet (s) said:
It is as if I can see my daughter, Fatima (a), on the day of Judgment. She will be brought on a platform made of light. There will be seventy thousand angels to her right, seventy thousand angels to her left, seventy thousand angels in front of her, and seventy thousand angels behind her, and she will be leading the (female) believers of my nation to Paradise.
Every woman who prays five times a day, fasts in the month of Ramadhan, goes to Hajj, pays Zakat, obeys her husband, and accepts the wilayat of Ali (a) after me will enter Paradise with the intercession of my daughter. Fatima (a) is the master of all the world's women.
People asked, 'Is she the master of the women of her time?'
The Prophet (s) replied:
Maryam was the master of the women of her time. My daughter Fatima (a) is the master of all the world's women from the first to the last. Every time she stands in her Mihrab for prayers, seventy thousand high ranked angels come and say Salaam to her.
The angels call out to her, 'O Fatima! [Verily Allah has chosen you and purified you, and chosen you above all the women of the worlds] (3:42)' which is the same way the angels used to call Maryam.
Then the Prophet looked at Ali (a) and said:
O Ali! Fatima (a) is a piece of my flesh, she is the light of my eyes, and she is the apple of my heart.
That which saddens her saddens me and that which pleases her pleases me.
She is the first one from my family who will join me, so treat her with kindness after me.
As for Hasan (a) and Husein (a), they are my sons and my flowers. They are the masters of the youth of Paradise, so treat them like you would treat your eyes and ears.
Then the Prophet (s) raised his hands towards the sky and said:
'O Allah! I testify that I love those who love them. I hate those who hate them. I am at peace with those who are at peace with them. I fight those who fight them. I am the enemy of their enemies, and I am the friend of their friends.'

'Fatima' and the ism 'al-Fatiru'

Shaykh Muhammad Khalfan, The Sacred Effusion

In different traditions we are told that Allah derived the name Fatima (a) from His Name Faatir al-samawati wa al-ardh (6:79) (The Cleaver of the heavens and the earth). The name al-Fatiru comes from the word fatr which means to “cleave”. Here it means one who cleaves and breaks non-existence and brings about existence. In conclusion, as some scholars have written in their works, it means ‘The Originator’.

Observe the following traditions:
In a lengthy tradition, where the Ahl al-Kisa’ (a) were present, the Holy Prophet at one point addresses Hadhrat Fatima (a) saying:
...And He derived for you O Fatima a name from His Names, for He is al-Fatiru (the Originator), and you are Fatima. (Allama Majlisi, Bihar al-Anwar v. 37, p. 47)

Almighty Allah in a conversation with prophet Adam (a) introduces the light of Fatima (a) as follows:
...and this is Fatima while I am the Fatir al-samawati wa al-ardh (Originator of the heavens and the earth), Fatimu a’da’i min Rahmati yawma fasli qada’i (the Severer of My enemies from My mercy on the day of My judgment), and Fatimu awliya’i ‘amma ya’tarihim wa yashinuhum (the Relinquisher of affliction and disgrace from those near to me). So I derived for her a name from My Name.

In a supplication taught by Angel Jibra’il (a) to Prophet Adam (a) we read as follows:
O praised one, I swear by the station of Muhammad, O Exalted One, I swear by the station of Ali, O Originator, I swear by the station of Fatima (a)... (Allama Majlisi, Bihar al-Anwar v.44, p.245)

Readers must understand that this tradition does not speak simply of the method of derivation that we commonly know. Fatima (a) plays a fundamental role in the creation and origination of the heavens and the earth. She unites with the Muhammadan Light which is the first Divine Creation, from which proceeds every good.
Other traditions also indicate that they - the Ahl al-Bayt (a) - are the intermediaries (wasaa’it) between Allah and the creation. For example, in one of his brilliant messages, our 12th Holy Imam (a) is reported to have said:
We are the actions of our Lord, and the creation thereafter are our actions. (Allama Majlisi, Bihar al-Anwar v.53, p. 178)

Fatima (a) parallel to the Arsh of Allah

Amaali of Sh Sadouq 25

Jaabir Ibn Abdullah Ansari narrates from the Messenger of Allah (s) who said:
On the day of Judgment, my daughter Fatima (a) will enter on an embellished camel from the camels for Paradise. The bridle of the camel will be made of wet pearls, the legs will be made of green emeralds, the tail will be made of musk, and the eyes will be made of red corundum (corundum is a naturally occuring Aluminiun Oxide. After diamond, it is the hardest known natural substance. Its finer varieties are the gemstones ruby and sapphire).
There will be a dome of light on top of Fatima (a) which will be transparent.
Inside this dome will be Allah's forgiveness, and outside of it will be Allah's mercy.
There will be a crown of light on her head that has seventy corners. Each corner will be embedded with pearls and corundum, and it will shine like a bright star in the middle of the sky.
There will be seventy thousand angels to her right and seventy thousand angels to her left.
Jibraeel will be pulling the bridle of the camel and he will call with a very loud voice,
'Lower your heads until Fatima (a), the daughter of Muhammad (s), passes'
There will be not any Prophet, Messenger, truthful being, or martyr left who will not lower his head while Fatima (a) passes until she is parallel to the Throne of Allah.
Then Fatima (a) will throw herself form the camel and say to Allah,
'O my Lord and my Master! Judge between me and those who were unjust to me. Judge between me and those who killed my sons.'
Allah will reply to her,
'O My love and the daughter of My love! Ask Me anything and I will grant it, and intercede on behalf on anyone and it will accepted. I swear to My own Magnificence and Glory that no injustice of the unjust will pass by Me.'
She will say,
'O my Lord and my Master! I intercede on behalf of my progeny, my Shia, the Shia of my progeny, those who loved me and those who loved my progeny.'
So Allah will call,
'Where are the progeny of Fatima (a), her Shia, the Shia of her progeny, those who loved her and those who loved her progeny?'
They will stand up and will be surrounded by the angels of mercy.
Then Fatima (a) will lead them all to paradise.
--------------------------------------------------------------------------------
The Prophet (s) said,
"When I long for the fragrance of Paradise I smell the neck of Fatima."
Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.

Prophets [s] conversation with Fatima [a] regarding the lovers of Hussein [a]

Chief Scholar, Ibn Qulawayh al-Qummi, Kaamil al-Ziyarat

Abu Abdillah (Imam al-Sadiq [a]) said:
Fatima [a] was carrying Hussein [a] one day when the messenger of Allah [s] took him from her.
He said to Hussein [a], 'Allah's curse be upon those who will kill you. Allah's curse be upon those who will loot you. May Allah destroy those who will help one another against you. MayAllah judge between me and those who will support others against you.'
Fatima [a] asked, 'O Father! What are you saying?!'
The Prophet [s] replied:
O My Daughter! I remembered the tragedies that will befall him after me and you, and how he will be hurt, oppressed, betrayed and violated. When this happens, he will be accompanied by a group of people who are like stars of the sky, and they will be led towards death.'
The Prophet [s] continued:
'It is as if I can see their camp, the place where they will dismount from their sumpters, and their dust.' (referring to Karbala)
Fatima [a] asked, 'O Father! Where is this place you are describing?'

The Prophet [s] replied:
'It is a land called Karbala. It is a land of KARB (agony) and BALAA (affliction) for us and for the nation. The most wicked ones of my nation will rise against them (Hussein [a] and his companions). Even if all of the inhabitants of the heavens and the earths intercede for one of those who rise against Hussein [a], their intercession will not be accepted, and they will abide in hell eternally.'
Fatima [a] asked, 'O Father! So he (Hussein [a]) will be killed?'

The Prophet replied:

'Yes O My Daughter! No one has ever been killed or will be killed other than Hussein [a] on whom the heavens, the earths, the mountains, the angels, the beasts and the whales in the oceans will cry. And if these created beings had been given permission to destroy everything to avenge Hussein [a], no living object would have survived after the killing of Hussein [a].
Verily a group of people who love us will go to him (his Ziyarah). Verily no one on earth knows Allah better than they do and no one is more committed to our rights than they are.
Verily no one on earth other than them will pay attention to Hussein [a].
Verily they are the lights in the darkness of oppression.
They are the intercessors and they are those who will join me by my pool tomorrow on the day of Judgment.
I will recognize them by their marks when I see them (on the day of Judgment).
On that day, the followers of every religion will look for their leaders and they (those who go to the Ziyarah of Hussein [a]) will look for no one other than us.
They are the pillars of the earth, and the rains shower down through them.'
This is an excerpt from a longer hadith. For more information, refer to Tafseer Furaat Ibn Ibrahim Al-Kufi.

Some food for thought from Lady Fatima ('aS)

Anas bin Malik narrates: "The Messenger of God (S) asked us, "What is most preferable for women?" We did not know what to reply, so Ali went to Fatima and asked her this question. Fatima (A) said, "Why did you not answer that it is most preferable for them that they do not see men and men do not see them." Ali returned and related this reply to the Prophet (S). The Prophet (S) asked, "Who has taught you this?" He said, "Fatima." The Prophet (S) stated, "She is a portion of me."
[Musnad; p 336, tradition 9, narrated by Hafiz abu Na'im in Hilyatu'l awliya']


Hakim al-Nishaburi narrates from Ibn Abbas:
When Fatima fell mortally ill she said to Asma b. al-Umais, "Do you realise what a distressing time has arrived for me? I must be hidden from the eyes of the people when I am carried before them." Asma said, "I swear by my life, I will make a bier for you in the shape that I saw used in Abyssinia." Fatima asked for more details, so Asma obtained some fresh wood and made a bier (taabut), and this was the first time such a device had been used (in Islam). Fatima (A) smiled when she saw it, and this was the first time I had seen her smile since her father had passed away. When she died, we carried her in the same bier and buried her at night.
[Musnad, p.429, trad.56, quoting from Mustadrak al-Sahihain]


It has also been narrated that: "A blind man came to Fatima (A), daughter of the Messenger of God (S), and Fatima veiled herself from him. The Prophet (S) asked why she had veiled herself from him, when he cannot see you. She replied, "O Messenger of God, he does not see me, but I can see him and (furthermore) he can smell fragrances." The Prophet (S) stated, "I bear witness that you are a portion of me."
[Musnad; p 336, tradition 10, quoting from al-Manaqib of Ibn Maghazali.]

The three tests for the Holy Prophet

Through successive chain of narrators reaching the Noble Shaikh Ja'far bin Mohammad bin Qawlawayh Qummi, who through his chain of transmitters relates from Hammad bin Usman, who in turn relates from Imam Ja'far as Sadiq (a.s) that when Prophet Mohammad (s.a.w.s) was taken to the heavens (on the night of Me'raj, Ascension), he was told by Allah Almighty that I will test you by three ways so as to know the extent of your patience. The Prophet re­plied, 

"I surrender to your command O Allah! But I lack the ability to forbear Your trial. Please tell me as to what the three ways are"?

It was said, the first is hunger and giving preference to the needy over yourself and your family.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of your Command, while favour and patience are from You alone."

Second being the lies which people will attribute to you, the fear and severe danger, and donating your life in My way, and fighting the forces of disbelief with your life and wealth, and patience upon the sever­ity and difficulty which will befall you at their hands and the hands of the hypocrites, and the sorrows and troubles and the wounds of the battle­field.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone."

While the third one being the sufferings and martyrdom which your family will have to bear after your death. Then your cousin (Imam Ali) will have to face vilification, reproach and suppression and will be frustrated besides falling prey to severity and oppression and will ultimately be martyred.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone.”

As regards your daughter (sayyedah Fatemah), she too will have to bear the hardships (and all the affictions which would befall her were related to him). Then this daughter of yours will have two sons from your cousin, one of whom (Imam Hasan) will be killed by a coward and his belong­ings will be looted and he will be wounded with a lance, while these acts of tyranny will be performed by the people of your nation (ummah).

The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone."

As regards her second son (Imam Husain), the people will call him for a battle and kill him to the extent that his sons and whoever (from his family or friends) accompanying him shall also be killed. Then they will loot his family, and he will request for help from Me, but verily Martyrdom has been decreed for him and for those accompanying him. And his Martyrdom is a proof over all the people from the east to the west. And the heavens and the earth shall weep over him, and the Angels, who would not be able to assist him, shall lament too. Then I shall emerge a man (Imam Mahdi) from his progeny, by whose means I will assist you, and his spirit is near Me under the Empyr­ean."

Source: Nafasul Mahmoom by Sh. Abbas Qummi (ra)

An interesting story about Sayyid Razi - The compiler of Nahjul Balagah

There is an interesting story how Sayyid Razi and his elder brother 'Ali Abual-Kasim Sayyid Murtaza started their formal Islamic education. According to Ibn Abi al-Hadid in Sharh Nahj al-Balaghah, Shaykh Mufid saw a dream that a lady appearing to be the Prophet's daughter Hazrat Fatimah Zahra' ('a) entered his mosque in the Karkh locality of Baghdad with two small boys and asked him to teach them fiqh. The Shaykh woke up in a rather perplexed state of mind in view of his own paucity of knowledge when compared to Imam Hasan (a.s.) and Imam Husayn (a.s.).

Bural place of Shaykh Mufid - Kadhmain

But the next day when Fatimah, the wife of the Naqib al-Nuqaba ', entered the mosque with her two sons and requested him to teach them Islamic sciences, he understood the purport of his dream and accepted her request with great honour.

The two brothers together soon mastered different branches of Islamic sciences under Shaykh Mufid and other leading scholars of Baghdad, but unlike Sayyid Razi who was more inclined towards politics and literature, Sayyid Mortaza was deeply interested in fiqh.

Sayyid Murtaza, who acquired the epithet of 'Alam al-Huda, was four years older than his brother and died at the age of 81 years in 436/ 1044.  He served as Naqib al-Nuqaba' after the death of Sayyid Razi and was considered a master of kalam, fiqh, usul al- fiqh, literature, grammar, poetry and other fields of knowledge. His divan or poetical composition runs into more than 20,000 verses. He authored several books such as al-Shafi fl al-Imamah, al- Dhakh'irah fi Usul al-Fiqh, al-Ghurar wa al-Durar, and al-Tanzih.

Biography of Sayyid Sharaf Ar Razi - The compiler of Nahjul Balagah; By: Dr. Sayyid Muhammad Mahdi Ja'fari