In this short booklet I have gathered few ahadeth in praise of Lady Fatima bintul Muhammad

(sallalahu alaihi wa ala alihi wa sallam).

She was a lady of women in paradise, her father was best and greatest creation of Allah, her
mother was best of the women in her time, her sons were masters of youth in paradise, her
husband was a one, that whoever loved him was a believer, and his hater was a hypocrite.
Her mother was Hadija bintul Huwaylid (may Allah be pleased with her). Fatima was born 5
years before beginning of prophecy, when quraysh were repairing the Kaaba. She was a
smallest between daughters of prophet (sallalahu alaihi wa ala alihi wa sallam). In Ramadan
of second year of hijra she married to Ali ibn Abu Talib (may Allah be pleased with him)1.
Zifaf happen in the month Zulhijah. Some other said that marriage happen in the Rajab, and
others said that it happen in Safar month. From this marriage 4 blessed children came to
this world: Hasan, Hussain, Zaynab and Umm Qulsum. Zaynab later became wife of Abdullah
ibn Jafar, and bore to him Abdullah and Own. Umm Qulsum married to Umar ibn al-Khattab
(may Allah be pleased with him), and bore to him son Zayd.
Ibn Ishaq said that Fatima also bore son Muhsin2, which died when he was still infant. Layth
ibn Sad said that she also has daughter Ruqayah3, which died before puberty4.
Zuhri said: “As for Fatima bintul RasulAllah (sallalahu alaihi wa ala alihi wa sallam), she
married to Ali ibn Abu Talib. She bore to him al-Hasan al-Akbar, al-Hussain that was killed in
Iraq, Zaynab and Umm Qulsum. These were children of Fatima bintul RasulAllah (sallalahu
alaihi wa ala alihi wa sallam), that she bore to Ali”5.
Aisha (may Allah be pleased with her) said: “Fatima, may Allah be pleased with her, lived
only 6 month after her father”. Amr ibn Dinar and Zuhri said that she died 3 months after
demise of her noble father. Ibn Jawzi cited these and some other opinions, and noticed that
first one (6 months) is more correct6. Ibn Hajar in “Fatkh” said: “Ali married her in second
year of hijra after Badr. She died 6 months after death of prophet (sallalahu alaihi wa ala
alihi wa sallam), in the 11-th year. As it established in “Saheeh” from Aisha,

1) Fatima protector of her noble father.

Imam al-Bukhari narrated in his “Saheeh”7:

“Narrated 'Abdullah bin Mas'ud: Once the Prophet was offering prayers at the Ka'ba. Abu
Jahl was sitting with some of his companions. One of them said to the others, "Who amongst
you will bring the abdominal contents (intestines, etc.) of a camel of Bani so and so and put
it on the back of Muhammad, when he prostrates?" The most unfortunate of them got up
and brought it. He waited till the Prophet prostrated and then placed it on his back between
his shoulders. I was watching but could not do any thing. I wish I had some people with me
to hold out against them. They started laughing and falling on one another. Allah's Apostle
was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and
threw that (camel's abdominal contents) away from his back. He raised his head and said
thrice, "O Allah! Punish Quraish." So it was hard for Abu Jahl and his companions when the
Prophet invoked Allah against them as they had a conviction that the prayers and
invocations were accepted in this city (Mecca). The Prophet said, "O Allah! Punish Abu
Jahl, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al-Walid bin 'Utba, Umaiya bin Khalaf,
and 'Uqba bin Al Mu'it (and he mentioned the seventh whose name I cannot recall). By
Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted
by Allah's Apostle in the Qalib (one of the wells) of Badr”.

And he narrated again in his “Saheeh” (#3854): “While the Prophet was prostrating,
surrounded by some of Quraish, 'Uqba bin Abi Mu'ait brought the intestines (i.e. abdominal
contents) of a camel and put them over the back of the Prophet. The Prophet did not raise
his head, (till) Fatima, came and took it off his back and cursed the one who had done the
harm. The Prophet said, "O Allah! Destroy the chiefs of Quraish, Abu Jahl bin Hisham,
'Utba bin Rabi'al, Shaba bin Rabi'a, Umaiya bin Khalaf or Ubai bin Khalaf." (The
1
This view was reported from imam Jafar ibn Muhammad. Abu Bishr ad-Dawlabi “Zurriyatu Tahira” p 72, #87.
2
Abu Bishr ad-Dawlabi “Zurriyatu Tahira” p 70, #84, “Ojak”.
3
Abu Bishr ad-Dawlabi “Zurriyatu Tahira” p 71, #85.
4
Ibn Jawzi “Sifatus-saffa” p 360, “Kahraman”.
5
Abu Bishr ad-Dawlabi “Zurriyatu Tahira” p 69, #83.
6
Ibn Jawzi “Sifatus-saffa” p 363.
7
“Saheeh”, “Kitab al-Wudhoo” #241.

1
sub-narrator Shu'ba, is not sure of the last name.) I saw these people killed on the day of
Badr battle and thrown in the well except Umaiya or Ubai whose body parts were mutilated
but he was not thrown in the well”.

And he narrated from Sahl ibn Saeed8: “By Allah, I know who washed the wounds of Allah's
Apostle and who poured water (for washing them), and with what he was treated." Sahl
added, "Fatima, the daughter of Allah's Apostle used to wash the wounds, and 'Ali bin Abi
Talib used to pour water from a shield. When Fatima saw that the water aggravated the
bleeding, she took a piece of a mat, burnt it, and inserted its ashes into the wound so that
the blood was congealed (and bleeding stopped). His canine tooth got broken on that day,
and face was wounded, and his helmet was broken on his head”.

2) Fatima part of her noble father.

Imam Tirmizi narrated in his “Sunnan” (#3869, and it was authenticated by shaykh Albani)
from Abdullah ibn Zubayr: “ prophet (sallalahu alaihi wa ala alihi wa sallam), he said:
“Fatima is part of me, and whoever offend her offended me, and whoever injures
her injures me”.

Bukhari narrated that in his “Saheeh” (#3767)9 from Maswara ibn Mikhrama, which said:
“Prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Fatima is part from me, whoever
angered her had angered me”.

Bukhari also narrated in his “Saheeh” (#3729) from Al-Miswar bin Makhrama: “. "On that
Allah's Apostle got up and after his recitation of Tashah-hud. I heard him saying, " No
doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the
daughter of Allah's Apostle and the daughter of Allah's Enemy cannot be the
wives of one man." So

Imam Moslem narrated in his “Saheeh”10: “Ali b. Husain reported that when they came to
Medina from Yazid b. Mu'awiya after the martyrdom of Husain b. 'Ali (Allah be pleased with
him) Miswar b. Makhramah met him and said to him: Is there any work for me which you ask
me to do? I said to him: No. He again said to me: Would you not give me the sword of Allah's
Messenger (sallalahu alaihi wa ala alihi wa sallam) for I fear that the people may snatch it
from you? By Allah, if you give that to me, no one would be able to take it away, so long as
there is life in me.. He said: Fatima is a part of me and I fear that she may be put to
trial in regard to religion.

And he also narrated11: “'Ali b. Husain reported that Miswar b. Makhramah informed him:
Thereupon Allah's Messenger (sallalahu alaihi wa ala alihi wa sallam) rose up and I heard
him reciting Tashahhud and say: “. Verily Fatima, the daughter of Muhammad, is a
part of me and I do not approve that she may be put to any trial and by Allah,. This
hadith has been narrated on the authority of Zuhri

3) Fatima is lady of all women in heaven,.

Imam Tirmizi narrated in his “Sunnan” (#3873, and it was authenticated by shaykh Albani)
from Umm Salamah, which narrated that in the day of conquest of Mecca, prophet (sallalahu
alaihi wa ala alihi wa sallam) called for Fatima and talked with her in secret. And she cried
due to that, then he talked again, and she laughed. Umm Salamah said: “When prophet
(sallalahu alaihi wa ala alihi wa sallam) died, I asked her the reason of her crying and
laughing. She said: “Prophet said that he’s going to die, and I cried. Then he said to me,
that I would be lady of all women in the heaven, I laughed”.

8
“Saheeh”, kitab al-maghazi, #4124.
9
Ibn Hajar al-Asqalani “Ithaf al qare bil ikhtisar fatkh al bare” 7/446; Umm Shoayb al-Wadiyah “As-Saheeh musnad
min fadhail ahlalbayt” p 68, #83, “Darolathar”, 1-st edition, 1421.
10
Kitab Fadhailu sahaba, #6462.
11
“Saheeh”, Kitab Fadhailu sahaba #6463.

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Hakim narrated this in “Fadhail Fatima az-Zahra” (#15, p 43)12 from Abu Saeed al-Khudri
with wording: “Fatima is lady of (all) women in paradise, except Maryam bintul
Imran”.
And in the same book (#18, p 45) he narrated from ibn Abbas: “Lady of women in
paradise after Maryam bintul Imran, Fatima or Hadija”. Doubt comes from narrator
Ibrahim ibn Uqbah.

Ibn Hajar al-Asqalani in his “Matalibul aliya” (4/#3982) narrated from book of al-Harith, from
Urwa: “Prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Hadija is best of women of
her world (her time), Maryam is best women of her world, and Fatima is best
women of her world”.
Ibn Hajar said: “This hadith is mursal13 saheeh. Tirmizi narrated this hadith from Urwa from
Abdullah ibn Jafar from Ali, with text: “Maryam was a best of women in her time and
Fatima is best of women in her time”. That’s why that disconnected hadith from above
is a commentary of this connected hadith”14.

Bukhari narrated similar hadith from Aisha15: “Once Fatima came walking and her gait
resembled the gait of the Prophet. The Prophet said, "Welcome, O my daughter!" Then he
made her sit on his right or on his left side, and then he told her a secret and she started
weeping. I asked her, "Why are you weeping?" He again told her a secret and she started
laughing. I said, "I never saw happiness so near to sadness as I saw today." I asked her what
the Prophet had told her. She said, "I would never disclose the secret of Allah's Apostle."
When the Prophet died, I asked her about it. She replied. "The Prophet said.)’Every year
Gabriel used to revise the Qur'an with me once only, but this year he has done so
twice. I think this portends my death, and you will be the first of my family to
follow me.' So I started weeping. Then he said. 'Don't you like to be the mistress of all
the ladies of Paradise or the mistress of all the lady believers? So I laughed for
that".

It was narrated by al-Heythami in “Musnad al-Harith Zawaidul Haythami (#989), Nasai in

“Khasais” (#129) and “Sunnan al-Kubra” (#8514), Abu Yala in “Musnad”, Ahmad in
“Musnad” (#11636) and it’s in “Fadhailu sahaba” (#1360) from Abu Saeed al-Khudri with
wording: “Hasan and Hussain are masters of youth in paradise, and Fatima is lady
of women (in paradise), except Maryam bintul Imran”.
In the chain Yazeed ibn Abu Ziyad, but however text of hadith is saheeh due to other ways
of transmission.

It was narrated by Tabarani from ibn Abbas: “Ladies of women in paradise after
Maryam bintul Imran are: Fatima, Hadija then Asiyah bintul Mahzum wife of
pharaoh”.
Al-Heythami in “Majmau zawaid” (#15190) said: “Narrated by Tabarani in “al-Awsat”
(#110716) and “al-Kabeer” with close text, except he said: “And Asiyah”. Narrators of “al-
Kabeer” are narrators of sihah”. Albani authenticated it in “Silsila as-saheeha” (#1424).

Hakim narrated from Aisha (#4740), that prophet (sallalahu alaihi wa ala alihi wa sallam)
said: “O Fatima, are you not pleased to be lady of women of the worlds, and lady
of women of this ummah, and lady of believing women?”. Hakim said chain is
authentic.

And it was narrated from Abu Hurayra: “Angel from sky, didn’t visit me, and he asked
permission from Allah to visit me, and to give glad tidings – or to inform me – that
Fatima is lady of women f my ummah”.
Al-Heythami in “Majmau zawaid” (#15191) said: “Narrated by Tabarani, and narrators are
from people of sihah, except Muhammad ibn Marwan az-Zuhle, and ibn Hibban
authenticated him”.

12
Tahqiq Ali Ridha ibn Abdullah Ali Ridha. Darol Furqan, 1-st edition, 1429 year.
13
Urwa didn’t met prophet (sallalahu alaihi wa ala alihi wa sallam).
14
“Matalibul aliya” 4/p 451, “Ojak”, edited by Habebu Rahman al-Azame.
15
“Saheeh”, kitab al manaqib, #3666, 3667.
16
Darol harameyn, Cairo 1415.

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I say: authentication of ibn Hibban alone isn’t enough. Ibn Abu Hatim mentioned this Zuhle
in his “Jarh wa Tadil” (8/#363), and Dhahabi in “Kashaf” (#5145) without mentioning any
praise or condemnation.
Hakim narrated this hadith from Huzayfa, with wording: “Angel that didn’t descend before,
descended from sky, and ask Allah to greet me, he gave glad tidings to me, that Fatima is
lady of women in paradise”. Hakim authenticated chain, and Dhahabi said it’s saheeh in
“Talkhis”17.
It was narrated by Tabarani from Ali, that prophet (sallalahu alaihi wa ala alihi wa sallam)
said to Fatima: “Are you not glad to be lady of women in paradise, and your sons masters of
youth in heaven”?
Al-Heythami in “Majmau zawaid” (#15192) noticed that in the chain Jabir al-Jofi, and he’s
weak. That’s Jabir ibn Yazeed al-Jofi known liar.

SubhanAllah! What kind of merit could be greater than this!?

She is going to be lady of women in paradise, and her children are leaders of youth in
heaven. It was narrated in mutawatir form, that prophet (sallalahu alaihi wa ala alihi wa
sallam) said: “Al-Hassan and Al-Hussein are the masters of the young people of
Paradise”18. This hadith was narrated from 16 companions19.

4) Fatima is most truthful.

Amr ibn Dinar narrated from Aisha: “I didn’t see anyone more truthful that Fatima,
except her father”20.
Buseere said: “This hadith was narrated by Abu Yala, and Hakeem, which said it’s saheeh
per norms of Muslim”. Al-Heythami in “Majmau zawaid” (9/102) said: “Narrated by Abu Yala
and Tabarani, narrators of both of them are from narrators of Saheeh”.

5) Fatima as an example.

Tirmizi narrated in his “Sunnan” (#3878, and authenticated by Albani)21 from Anas ibn Malik,
that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “It’s enough for you (as an
example) from the women of worlds, Maryam bintul Imran, Hadija bintul
Huwalylid, Fatima bintul Muhammad, and Asiya wife of pharaoh”.

Hakim in “Fadhail Fatima az-Zahra” (#29, pp 49-50) narrated it with wording: “Best
women of heaven are Hadija bintul Huwaylid, Fatima bintul Muhammad, Maryam
bintul Imran and Asiya wife of pharaoh”.

6) Fatima is beloved.

It was narrated by Nasai in “Khasais” (#146), and ibn Amr ash-Shaybane22 in “al-Ahad wal
mathane” (#2951)23 from man, which said: I heard Ali saying: “... and I said: “O prophet,
who is more beloved to you me, or she (Fatima)? He answered: “She is more beloved to me
than you, and you are dearer to me than she”.

Ibn Amr ash-Shaybane in “al-Ahad wal mathane” (#2952) narrated that Umar said to
Fatima: “There was no one more beloved to me than your father, and no one is more
beloved to me after him than you”. Hakim narrated in “Mostadrak” (#4736) that Umar said:
“O Fatima, I didn’t see anyone more beloved to prophet (sallalahu alaihi wa ala alihi wa
sallam) than you, and no one from people is more beloved to me after your father, than
you”. Hakim said chain is authentic upon conditions of two shaykhs.

And he narrated from Usama ibn Zayd (#2950): “Ali (may Allah be pleased with him) came
in, and asked prophet (sallalahu alaihi wa ala alihi wa sallam): “Which one from your
ahlalbayt is more beloved to you?” And he answered: “Most beloved from my ahl to me –
17
See “Mostadrak” #4721, 4722, darol kutub al-ilmiyah, Beirut, 1-st edition, 1411.
18
Authenticated by shaykh Albani in his notes on “Sunnan” ibn Majah.
19
Kattani “Nazmul mutanasera minal ahadethal mutawatera” p 196.
20
“Matalibul aliya” 4/453/#3986.
21
Hakim “Fadhail Fatima az-Zahra” #28, p 49.
22
Abu Bakr Ahmad ibn Amr ibn Dahhak ash-Shaybane.
23
Darol riyah, Riyadh, 1-st edition, 1411.

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Fatima”. Tabarani narrated that in “al-Kabeer” with difference that questioner was Usama
himself.

Hakim in “Mostadrak” (#4735) narrated from Buraydat, which said: “From women most
beloved to prophet was Fatima, and from men – Ali”. Hakim said chain is saheeh, and
Dhahabi agreed with him, Umm Shoayb included this narration in her book “as-Saheeh al-
Musnad in fadhail ahlalbayt” (#85), but Albani said hadith it is false. There are two problems
in chain of this hadith. First is Abdullah ibn Ata. Ibn Hajar in “Taqrib” said he’s saduq, which
erred and made tadlis. This hadith he narrated in /muanan/, so it can’t be saheeh. Second
problem in narrator Jafar al-Ahmar, he was saduq yatashayu. Someone can say that there is
a shahid of this hadith from narration of Aisha. But it was narrated by Tirmizi, and in the
chain Jame ibn Umayr, he’s abandoned.

7) Hadith al-kisa.

Imam Moslem narrated in his “Saheeh”24 from Aisha that Allah's Apostle (sallalahu alaihi wa
ala alihi wa sallam) went out one morning wearing a striped cloak of the black camel's hair
that there came Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped
him under it along with the other one (Hasan). Then came Fatima and he took her under it,
then came 'Ali and he also took him under it and then said: Allah only desires to take
away any uncleanliness from you, O people of the household, and purify you
(thorough purifying) (al-Ahzaab verse 33).

Beneficial note:
Abu Ala al-Mawdudi in the commentary of this mentioned verse said: “The context in which
this verse occurs makes it manifest that the word ahl al-bait (people of the house) here
implies the wives of the Holy Prophet (sallalahu alaihi wa ala alihi wa sallam), because the
address begins with: "O wives of the Prophet," and they are the addressees in the whole
discourse preceding it as well as following it. Moreover, the word ahl al-bait in Arabic is used
precisely in the sense in which the word "household" is used in English, which includes both
a man's wife and children. No one would exclude the wife from the "household." The Qur'an
itself has used this word at two other places besides this, and at both the wife is included in
its sense, rather as the most important member of the family. In Surah Hud, whcn the
angels give the Prophet Abraham the good news of the birth of a son, his wife exclaims:
"Shall I bear a child now when I have grown too old, and this husband of mine has also
become old?" The angels say: What! Are you surprised at Allah's decree, O people of
Abraham's household? Allah's mercy and blessings are upon you." In Surah Al-Qasas, whcn
the Prophet Moses reaches the Pharaoh's house as a suckling, and the Pharaoh's wife is in
search of a suitable nurse for the child, the Prophet Moses' sister says, "Shall I tell you of a
household whose people will bring him up for you and look after him well?" Thus, the Arabic
idiom and the usage of the Qur'an and the context of this verse, 'all point clearly to the fact
that the Holy Prophet's wives as well as his children are included in his ahl al-bait; rather the
more correct thing is that the verse is actually addressed to the wives and the children
become included in the household only because of the sense of the word. That is why
according to lbn 'Abbas and 'Urwah bin Zubair and `Ikrimah, the word ahl al-bait in this
verse implies the wives of the Holy Prophet.
But if somebody says that the word ahl al-bait has been used only for the wives and none
else can be included in it, it will also be wrong. Not only this that the word "household"
includes all the members of a man's family, but the Holy Prophet has himself explained that
this includes even himself. According to Ibn Abi Hatim, once when Hadrat `A'ishah was
asked about Hadrat `Ali, she said, Do you ask me about the person who was among the
most loved ones of the Holy Prophet and whose wife was the Holy Prophet's daughter and
most beloved to him?" Then she related the event when the Holy Prophet had called Hadrat
'Ali and Fatimah and Hasan and Husain (may Allah be pleased with them all) and covered
them all with a sheet of cloth and prayed: "O Allah, these are my household, remove
uncleanness from them and make them pure." Hadrat 'A'ishah says, "I said: I also am
included among your household (i.e. I may also be covered under the sheet and prayed for).
" Thereupon the Holy Prophet replied" You stay out: you, . of course, are already included."
A great many Ahadith bearing on this subject have been related by traditionalists like
24
Kitab Fadhailu sahaba, #6414.

5
Muslim, Tirmidhi, Ahmad, Ibn Jarir, Hakim, Baihaqi, etc. on the authority of Abu Said Khudri,
Hadrat 'A'ishah, Hadrat Anas, Hadrat Umm Salamah, Hadrat Wathilah bin Aqsa' and some
other Companions, which show that the Holy Prophet declared Hadrat 'AIi and Fatimah and
their two sons as his ahl al-bait. Therefore, the view of those who exclude them from the ahl
al-bait is not correct.
Similarly the view of those people also is not correct, who, on the basis of the above-cited
Ahadith, regard the wives of the Holy Prophet as excluded from his ahl al-bait. In the first
place, anything which has been clearly stated in the Quran cannot be contradicted on the
basis of a Hadith. Secondly, these Ahadith also do not have the meaning that is put on them.
As related in some traditions that the Holy Prophet did not cover Hadrat 'A'ishah and Hadrat
Umm Salamah under the sheet of cloth which he put on the four members of his family,
dces not mean that he had excluded those ladies from his "household." But it means that
the wives were already included in ahl al-bait, because the Qur'an, in fact, had addressed
them as ahl al-bait. The Holy Prophet, however, thought that the apparent words of the
Qur'an might cause somebody the misunderstanding about these members that they were
excluded from the ahl al-bait. Therefore, he felt the need for clarification in their case and
not in the case of his wives.
A section of the people have not only misconstrued this verse to the extent that they have
made the word ahl al-bait exclusively applicable to Hadrat `AIi and Fatimah and their
children to the exclusion of the holy wives, but have gone even further and concluded
wrongly from its words "Allah only intends to remove uncleanliness from you and purify you
completely", that Hadrat 'Ali and Fatimah and their children are infallible like the Prophets of
Allah. They say that "uncleanliness" implies error and sin, and, as Allah says, these ahl al-
bait have been purified of this, whereas the words of the verse do not say that uncleanliness
has been removed from them and they have been purified. But the words are to the effect:
"Allah intends to remove uncleanliness from you and purify you completely. " The context
also does not tell that the object here is to mention the virtues and excellences of the Holy
Prophet's household. On the contrary, they have been advised here what they should do and
what they should not, because Allah intends to purify them. In other words, they have been
told that if they adopted such and such an attitude and way of life, they will be blessed with
cleanliness, otherwise not. However, if the words "Allah intends to remove uncleanliness
from yon . . . " are taken to mean that Allah has made them infallible, then is no reason why
all the Muslims who perform their ablutions before offering the Prayer are not held as
infallible, because about them also Allah says: "But Allah wills to purify you and complete His
blessings upon you." (Al-Ma'idah: 6). (End of quote from al-Mawdudi).

Ibn Kathir in his tafsir wrote: “(Allah wishes only to remove Ar-Rijs from you, O members of
the family, and to purify you with a thorough purification.) This is a clear statement that the
wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) are included among the
members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was
revealed, and the scholars are unanimously agreed that they were the reason for revelation
in this case, whether this was the only reason for revelation or there was also another
reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the
marketplace: (Allah wishes only to remove Ar-Rijs from you, O members of the family, and to
purify you with a thorough purification.) "This was revealed solely concerning the wives of
the Prophet.'' Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah: (Allah
wishes only to remove Ar-Rijs from you, O members of the family,) "It was revealed solely
concerning the wives of the Prophet .'' `Ikrimah said: "Whoever disagrees with me that it
was revealed solely concerning the wives of the Prophet , I am prepared to meet with him
and pray and invoke the curse of Allah upon those who are lying.'' So they alone were the
reason for revelation, but others may be included by way of generalization. Ibn Jarir narrated
that Safiyyah bint Shaybah said: "`A'ishah, may Allah be pleased with her, said, `The
Prophet went out one morning wearing a striped cloak of black camel's hair. Al-Hasan, may
Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Husayn,
may Allah be pleased with him, came and he wrapped him in the cloak with him. Then
Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him.
Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him,
then he said: (Allah wishes only to remove Ar-Rijs from you, O members of the family, and to
purify you with a thorough purification.) This was recorded by Muslim. In his Saheeh, Muslim
recorded that Yazid bin Hayyan said: "Husayn bin Sabrah, `Umar bin Muslim and I went to
Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him,
Husayn said: `You are so fortunate, O Zayd! You saw the Messenger of Allah and heard his

6
speeches, and you went on military campaigns with him, and you prayed behind him. You
are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah .' He said, `O
son of my brother, by Allah, I have grown old and it has been a long time, and I have
forgotten some of the things that I used to know from the Messenger of Allah . Whatever I
tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said, `One
day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah
and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us.
Then he said: (Thereafter! O people, I am merely a human being and soon the messenger of
my Lord will come and I will answer him. I am leaving behind two things with you, the first of
which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold
fast to it.) He urged them to cling to the Book of Allah, then he said: (And the members of
my family (Ahl Al-Bayt): Remember Allah with regard to the members of my family,
remember Allah with regard to the members of my family.) saying it three times.' Husayn
said to him, `Who are the members of his family (Ahl Al-Bayt), O Zayd Are not his wives
members of his family' He said, `His wives are members of his family, but the members of
his family are those who are not permitted to receive charity after he died.' He said, `Who
are they' He said, `They are the family of `Ali, the family of `Aqil, the family of Ja`far and the
family of `Abbas, may Allah be pleased with them.' He said, `Were all of these forbidden to
receive charity after his death' He said, `Yes.''' This Commentary is from Zayd bin Arqam
and is not Marfu”. (end of quote from ibn Kathir).

I want to add, that text of hadith al-kisa, in itself is a clear proof that verse 33 from surah al-
Ahzaab wasn’t revealed about Ali and his family (may Allah be pleased with them). Because
if we would say that it was revealed about them, that’s mean that after such revelation
prophet (sallalahu alaihi wa ala alihi wa sallam) gathered family of Ali, and again prayed to
Allah, that they are part of his ahlalbayt. The only way for us is to say that it was revealed
about wifes, and Ali with his family included in ruling, or better say blessing of this verse, by
supplication of messenger (sallalahu alaihi wa ala alihi wa sallam), when he gathered them
under his cloak.
And Allah knows best.

8) Pleasure and anger of Fatima.

Hakim narrated in “Mostadrak” (#4730) from Ali, that prophet (sallalahu alaihi wa ala alihi
wa sallam) said to Fatima: “Allah is pleased with your pleasure, and angered with
your anger”.