Is fatima in the bible

Fatima

Daughter of Muhammad (c. –)

This article is about Muhammad's daughter. For other people named Fatima, see Fatima (given name). For the town in Portugal, see Fátima, Portugal. For the Marian apparition, see Our Lady of Fátima. For other uses, see Fatima (disambiguation).

Fatima bint Muhammad (Arabic: فَاطِمَة بِنْت مُحَمَّد, romanized:&#;Fāṭima bint Muḥammad; /15– CE), commonly known as Fatima al-Zahra' (Arabic: فَاطِمَة ٱلزَّهْرَاء, romanized:&#;Fāṭima al-Zahrāʾ), was the daughter of the Islamic prophetMuhammad and his wife Khadija.

Fatima's husband was Ali, the fourth of the Rashidun Caliphs and the first Shia Imam. Fatima's sons were Hasan and Husayn, the second and third Shia Imams, respectively. Fatima has been compared to Mary, mother of Jesus, especially in Shia Islam. Muhammad is said to have regarded her as the best of women and the dearest person to him.

She is often viewed as an ultimate archetype for Muslim women and an example of compassion, generosity, and enduring suffering. It is through Fatima that Muhammad's family line has survived to this date. Her name and her epithets remain popular choices for Muslim girls.

When Muhammad died in , Fatima and her husband Ali refused to acknowledge the authority of the first caliph, Abu Bakr.

The couple and their supporters held that Ali was the rightful successor of Muhammad, possibly referring to his announcement at the Ghadir Khumm. Controversy surrounds Fatima's death within six months of Muhammad' Islam holds that Fatima died from grief. In Shia Islam, however, Fatima's (miscarriage and) death are said to have been the direct result of her injuries during a raid on her house to subdue Ali, ordered by Abu Bakr.

It is believed that Fatima's dying wish was that the caliph should not attend her funeral. She was buried secretly at night and her exact burial place remains uncertain.

Name and titles

Fatima

The name Fatima is from the Arabic root f-t-m (lit.&#;'to wean') and signifies the Shia belief that she, her progeny, and her adherents (shi'a) have been spared from hellfire.

Alternatively, the word Fatima is associated in Shia sources with Fatir (lit.&#;'creator', a name of God) as the earthly symbol of the divine creative power.

Kunyas

A kunya or honorific title of Fatima in Islam is Umm Abiha (lit.&#;'the mother of her father'), suggesting that Fatima was exceptionally nurturing towards her father.

Umm al-Aima (lit.&#;'the mother of Imams') is a kunya of Fatima in Twelver sources, as eleven of the Twelve Imams descended from her.

Early life

Marriage

Main article: Marital life of Fatima

Fatima married Muhammad's cousin, Ali, in Medina around 1 or 2 AH (–5 CE), possibly after the Battle of Badr. There is Sunni and Shia evidence that some of the companions, including Abu Bakr and Umar, had earlier asked for Fatima's hand in marriage but were turned down by Muhammad, who said he was waiting for the moment fixed by destiny.

It is also said that Ali was reticent to ask Muhammad to marry Fatima on account of his poverty. When Muhammad put forward Ali's proposal to Fatima, she remained silent, which was understood as a tacit agreement. On the basis of this report, woman's consent in marriage has always been necessary in Islamic law. Muhammad also suggested that Ali sell his shield to pay the bridal gift (mahr).

Muhammad performed the wedding ceremony, and they prepared an austere wedding feast with gifts from other Muslims.

Shia sources have recorded that Fatima donated her wedding gown on her wedding night. Later, the couple moved into a house next to Muhammad's quarters in Medina. Their marriage lasted about ten years until Fatima's death. Fatima's age at the time of her marriage is uncertain, reported between nine and twenty-one.

Ali is said to have been about twenty two.

As with the majority of Muslims, the couple lived in severe poverty in the early years of Islam. In particular, both had to do hard physical work to get by. Shia sources elaborate that Ali worked at various jobs while Fatima was responsible for domestic chores. It has also been related that Muhammad taught the couple a tasbih to help ease the burden of their poverty: The Tasbih of Fatima consists of the phrases Allah-hu Akbar (lit.&#;'God is the greatest'), Al-hamdu-lillah (lit.&#;'all praise is due to God'), and Subhan-Allah (lit.&#;'God is glorious').

Their financial circumstances later improved after more lands fell to Muslims in the Battle of Khaybar. Fatima was at some point given a maidservant, named Fidda.

Following the Battle of Uhud, Fatima tended to the wounds of her father and regularly visited the graves to pray for those killed in the battle. Later, Fatima rejected Abu Sufyan's pleas to mediate between him and Muhammad.

Fatima also accompanied Muhammad in the Conquest of Mecca.

Significance

Among others, the Sunni al-Suyuti (d.&#;) ascribes to Muhammad that, "God ordered me to marry Fatima to Ali." According to Veccia Vaglieri and Klemm, Muhammad also told Fatima that he had married her to the best member of his family.

There is another version of this hadith in the canonical Sunni collection Musnad Ahmad Ibn Hanbal, in which Muhammad lauds Ali as the first in Islam, the most knowledgeable, and the most patient of the Muslim writes that the union of Fatima and Ali holds a special spiritual significance for Muslims, as it is seen as the marriage between the "greatest saintly figures" surrounding Muhammad.

Ali did not marry again while Fatima was alive.

However, al-Miswar ibn Makhrama, a companion who was nine when Muhammad died, appears to be the sole narrator of an alleged marriage proposal of Ali to Abu Jahl's daughter in Sunni sources. While polygyny is permitted in Islam, Muhammad reportedly banned this marriage from the pulpit, saying that there can be no joining of the daughter of the prophet and the daughter of the enemy of God (Abu Jahl).

He is also said to have praised his other son-in-law, possibly Uthman or Abu al-As. Soufi notes that the reference to the third caliph Uthman might reflect the Sunni orthodoxy, in which Uthman is considered superior to his successor Ali.

Buehler suggests that such Sunni traditions that place Ali in a negative light should be treated with caution as they mirror the political agenda of the time.

In Shia sources, by contrast, Fatima is reported to have had a happy marital life, which continued until her death in 11 AH. In particular, Ali is reported to have said, "Whenever I looked at her [Fatima], all my worries and sadness disappeared".

Appearance

The Sunni al-Hakim al-Nishapuri (d.&#;) and al-Khwarazmi (d.&#;), and the Shia al-Qadi al-Nu'man (d.&#;) and al-Tabari al-Shia (eleventh century), have likened Fatima to the full moon, the sun hidden by clouds, or the sun that has come out of the clouds.

The first expression is a common metaphor for beauty in Arabic and Persian. The Shia al-Majlesi (d.&#;) explains that the second expression is a reference to Fatima's chastity, while the third expression refers to her primordial light.

Soufi details that Fatima's manners closely resembled Muhammad's. Her gait was also similar to the prophet's, according to Veccia Vaglieri, who also argues that Fatima must have enjoyed good health on the account of bearing multiple children, her arduous house chores, and her journeys to Mecca.

Her sources are silent about the appearance of Fatima, which leads her to the conclusion, "Fatima was certainly not a beautiful woman". In contrast, the Sunni al-Khwarazmi relates from the prophet that, "If beauty (husn) were a person, it would be Fatima; indeed she is greater," while some Shia authors have likened her to a human houri.

Events after Muhammad's death

Inheritance

Main articles: Fadak and Sermon of Fadak

Fadak was a village located to the north of Medina, at a distance of two days travel. As part of a peace treaty with a Jewish tribe, half of the agricultural land of Fadak was considered fay and belonged to the prophet, in line with verse of the Quran.

There is some evidence that Muhammad gifted his share of Fadak to Fatima when verse was revealed, and her agents managed the property when Muhammad was alive. This is the Shia view.

Daughter of muhammad ali

Fatima daughter of muhammad biography bible verse 1

Colorful coral reef dweller

Among Sunnis, al-Suyuti (d.&#;) and al-Dhahabi (d.&#;) are of this view, while al-Jurjani (d.&#;) and Ibn Kathir (d.&#;) are uncertain if the verse was revealed to Muhammad in Medina. The revenue of Fadak largely supported needy travelers, the poor, military expeditions, and Muhammad's family, who were forbidden from receiving general alms.

Following Muhammad's death in and early in his caliphate, Abu Bakr is said to have seized Fadak from Fatima by evicting her agents, possibly as a show of authority to Muhammad's clan (Banu Hashim) who had not yet pledged allegiance to Abu Bakr.

This is the Shia view. Among Sunnis, the charge of usurpation appears, for instance, in the works of Ibn Hajar al-Haythami (d.&#;) and Ibn Sa'd (d.&#;).

Among others, the Sunni al-Baladhuri (d.&#;) reports that Fatima objected to Abu Bakr, saying that Fadak was a gift from her father. Her husband Ali and a maid at Muhammad's house, named Umm Aiman, are reported to have offered their testimonies in support of Fatima.

By some accounts, Fatima also brought her two sons as witnesses.

Daughter of muhammad ali: Fatima or Fatimah (Fatimah binte Muhammad, Fāṭima bint Muḥammad, فَاطِمَة ٱبْنَت مُحَمَّد, /15– CE), commonly known as Fāṭima al-Zahrāʾ (فَاطِمَة ٱلزَّهْرَاء), was the daughter of the Islamic prophet Muhammad and his wife Khadija. Fatima’s husband was Ali, the fourth of the Rashidun Caliphs and the first Shia Imam.

Abu Bakr, however, did not find their testimonies sufficient to establish the ownership of Fatima, requiring two men or one man and two women as witnesses per Islamic law. Khetia adds that Fatima might have expected her closeness with Muhammad to strengthen her case. In the same vein, Shias argue the truthful Fatima would have not claimed something which was not hers.

In another account, Abu Bakr agreed to return Fadak to Fatima but was dissuaded by his ally Umar, who tore up the deed written by Abu Bakr.

Probably after Abu Bakr rejected Fatima's claim, she demanded her inheritance from the estate of her father. Abu Bakr rejected this too, claiming that Muhammad had disinherited his family.

More specifically, he maintained that Muhammad had personally told him that prophets do not leave inheritance, and what they leave behind is public property that should be administered by the caliph. Abu Bakr was initially the sole witness to this statement, referred to as the hadith of Muhammad's inheritance.

In his al-Tabaqat al-kubra, the Sunni traditionist Ibn Sa'd (d.&#;) furnishes the hadith of inheritance with two chains of transmission which include numerous prominent companions of Muhammad, such as Umar, Uthman, and Zubayr.

In particular, he includes in these chains some notable Hashimites, such as Ali and Ibn Abbas, who are both known to have vehemently disputed this claim of Abu Bakr in other sources.

On the other hand, Soufi holds that Abu Bakr is generally regarded as the only credible narrator of this hadith in Sunni sources, adding that similar reports attributed to other companions have been rejected by Sunnis.

Along these lines, Sajjadi writes that all (credible) versions of this hadith are narrated from Abu Bakr, his ally Umar, his daughter Aisha, and Malik ibn Aus Al-Hadathan, though some primary sources have disputed whether the last one was a companion of Muhammad. Nevertheless, Soufi notes that Abu Bakr's testimony is strong enough for Sunnis to make an exception to the Quranic rules of inheritance.

Twelvers, however, reject the authenticity of the hadith of inheritance based on their own traditions, pointing also to the contradictions of this hadith with the Quran.

Sermon of Fadak

In protest, Fatima is said to have delivered a speech at the Prophet's Mosque, known as the Sermon of Fadak, Among other sources, this sermon appears in Balaghat al-nisa', a collection of eloquent speeches by Muslim women, though the attribution of this speech to Fatima is rejected by Sunnis.

Fatima is said to have upheld Ali in her speech as the rightful successor to Muhammad. She is also reported to have chastised Abu Bakr for denying her inheritance and accused him of (hadith) fabrication, saying that Muhammad could have not contradicted the Quran. To support her claim, she is believed to have quoted verse of the Quran in which Solomon inherits from his father David and verse in which Zechariah prays for a son who would inherit from him and from the House of Jacob.

As reported in Balaghat, Fatima also quoted verses and about the rights of every Muslim to inheritance.

Views

Abu Bakr terminated the status of purity of Muhammad's kin by forcing them to rely on general alms which the prophet had forbidden for them in his lifetime. At the same time, Abu Bakr allowed the prophet's widows to inherit his quarters in Medina.

In particular, he granted his daughter Aisha some properties in the Aliya part of Medina and in Bahrain. By maintaining their status, Abu Bakr might have signaled to the Muslim community that his daughter Aisha and the rest of Muhammad's widows were the true heirs of Muhammad, according to ng holds a similar view.

Madelung suggests that the caliphate of Abu Bakr was inherently inconsistent with maintaining the privileged status of Muhammad's kin and applying the Quranic rules of inheritance to them.

As phrased by Mavani, if the Banu Hashim had inherited Muhammad's material property, then they might have also been expected to inherit the spiritual authority of Muhammad. Similar views are voiced by Jafri, Margoliouth, Ayoub, and Lalani, while El-Hibri does not view the saga of Fadak as a mere financial dispute. According to Aslan, Abu Bakr's actions are often regarded as a political move to weaken Muhammad's clan and strip his kin from their privileged status.

Aslan also argues that Abu Bakr's efforts were intended to undermine Ali's claim to the caliphate. These efforts, writes Aslan, are partly explained by Abu Bakr's conviction that the caliphate must reside outside of Muhammad's clan and partly by the personal enmity between Abu Bakr and Ali. Madelung, Abbas, and Anthony have noted the poor relations between the two men.

Alleged attack on her house

Main article: Attack on Fatima's house

In the immediate aftermath of Muhammad's death in 11/, the Ansar (natives of Medina) gathered in the Saqifa (lit.&#;'courtyard') of the Sa'ida clan.

The conventional wisdom is that they met to decide on a new leader for the Muslim community among themselves. For Madelung, however, the absence of the Muhajirun (migrants from Mecca) from this meeting suggests that the Ansar gathered to re-establish the control of the Ansar over their city Medina, under the belief that the Muhajirun would mostly return to Mecca after Muhammad's death.

Abu Bakr and Umar, both companions of Muhammad, hastened to the gathering upon learning about it.

After a heated session, in which a chief of the Ansar was likely beaten into submission by Umar, those gathered at Saqifa agreed on Abu Bakr as the new head of the community. The Saqifa event is said to have excluded Muhammad's family, who were preparing to bury him, and most of the Muhajirun. To protest the appointment of Abu Bakr, al-Baladhuri (d.&#;) reports that the Banu Hashim (Muhammad's clan) and some of his companions gathered at Fatima's house.

Among them were Muhammad's uncle Abbas and his companion Zubayr, according to Madelung. The protesters, including Fatima, held that her husband Ali was the rightful successor to Muhammad, possibly referring to Muhammad's announcement at Ghadir Khumm. Ali is believed to have explained this position to Abu Bakr.

After the Saqifa affair, Abu Bakr reportedly tasked his ally Umar with securing Ali's pledge of allegiance.

As noted by al-Tabari (d.&#;), the latter led an armed mob to Ali's residence and threatened to set the house on fire if Ali and his supporters would not pledge their allegiance to Abu Bakr. The scene soon grew violent, and Zubayr was disarmed and carried away. The mob, however, retreated without Ali's pledge after Fatima pleaded with them, as reported in al-Imama wa al-siyasa.

Alternatively, al-Baladhuri states that Ali capitulated and pledged allegiance to Abu Bakr immediately after Umar's threat. In contrast, the canonical Sahih al-Bukhari and Sahih Muslim relate that Ali pledged to Abu Bakr after Fatima died. Soufi comments that all but one of the traditions cited by al-Tabari and al-Baladhuri do not have chains of transmission that reach back to the time of the conflict.

Madelung believes that Abu Bakr later placed a boycott on Ali and, more broadly, on the Banu Hashim to abandon their support for Ali.

As a result, prominent men ceased to speak to Ali, according to a Sunni hadith attributed to on similarly writes that Ali prayed alone even in the adds that those who initially supported Ali gradually turned and pledged their allegiance to Abu Bakr. It appears that only his wife Fatima and their four small children remained on his side, writes Hazleton, in line with a statement to this effect attributed to Ali in Nahj al-balagha.

Use of violence

Umar has been noted for his severity and misogyny, especially in Shia sources.

"Umar's toughness" (shidda) is cited in a Sunni tradition by Aisha as the reason Umar was excluded from a supposed attempt at reconciliation between Ali and Abu Bakr. Kelen describes an incident of Umar's violence against his sister when she professed Islam (before Umar). It is uncertain what followed the above altercation at Fatima's house.

Shia sources allege that Fatima suffered injuries and miscarriage during a raid on her house led by Umar. In particular, Shia alleges that Fatima miscarried her son Muhsin, whose name had been chosen by Muhammad before his death, according to Abbas. These claims are categorically rejected by Sunnis, who maintain that Muhsin died in infancy of natural causes.

The allegations of violence and miscarriage appear in some Shia works, including the canonical Kitab al-Kafi,Kamil al-ziyarat,Kitab al-Irshad,Tarikh al-Ya'qubi, and Dala'il al-imama. Of these, Tarikh al-Ya'qubi does not mention miscarriage, while Kitab al-irshad by al-Mufid (d.&#;) is quiet about any violence.

For the latter, considering that al-Mufid writes about violence against Fatima elsewhere, Khetia suspects that he refrained from controversial topics in his Kitab al-Irshad to render it accessible to most Twelvers without provoking the anger of Sunnis. In his al-Saqifa wa Fadak, al-Jawhari (d.&#;) includes a tradition to the effect that Umar and his men first threatened to set Fatima's house on fire.

Then they entered the house, despite her pleas, and forced Ali and his supporters out of the house. The remainder of the account in al-Imama wa al-siyasa describes that Ali was pulled out of his house by force and threatened with death, according to 'awiya (r.&#;–) is known to have alluded to the violent arrest of Ali in a letter to him before the Battle of Siffin.

Madelung is uncertain about the use of force.

Still, he notes that there is evidence (in Sunni sources) that Fatima's house was searched.

Brother in to kill a mockingbird Fatimah – The Beloved Daughter. Although the Prophet adored his daughter greatly, he made sure not to spoil her. She in return, was saved from feelings of entitlement. On one occasion after her marriage, she told her husband Ali how blistered her hands became from her work. He suggested to ask the Prophet for a servant to help around the home.

According to Madelung, Ali later repeatedly said that he would have resisted (Abu Bakr) had there been forty men with him. Alternatively, Buehler suggests that the allegations of violence should be treated with caution as they reflect the political agendas of the time. In contrast, Veccia Vaglieri is of the view that the Shia allegations are based on facts, even if they have been exaggerated.

Abbas writes that some well-regarded Sunni sources mention Umar's raid and Fatima's injuries. Khetia believes that there are known instances where sensitive information has been censored by Sunni authors, such as the prominent jurist Abu Ubayd al-Salam (d.&#;), who was possibly concerned with the righteous representation of Muhammad's companions.

Similar allegations have emerged against al-Tabari and al-Mas'udi (d.&#;). Along these lines, Lucas and Soufi both note the Sunni tendency to minimize and neutralize the conflicts among companions after Muhammad, particularly about the Saqifa affair, while these conflicts might have been amplified in Shia records.

Both al-Tabari and al-Mas'udi note that Abu Bakr regretted the events after Saqifa on his deathbed.

In particular, al-Tabari states that Abu Bakr wished he had "never opened Fatima's house to anything, even though they had locked it as a gesture of defiance." This appears to have been a sensitive admission that has been censored by the Sunni author Abu Ubayd al-Salam in his Kitab al-amwal. Abu Bakr's regret is also cited by the Shia al-Ya'qubi (d.&#;).

Fatima daughter of muhammad biography bible verse youtube

Fatima bint Muhammad (Arabic: فَاطِمَة بِنْت مُحَمَّد, romanized: Fāṭima bint Muḥammad; /15– CE), commonly known as Fatima al-Zahra' (Arabic: فَاطِمَة ٱلزَّهْرَاء, romanized: Fāṭima al-Zahrāʾ), was the daughter of the Islamic prophet Muhammad and his wife Khadija. [1].

Sunni sources are nearly unanimous that Ali pledged his allegiance to Abu Bakr after Fatima's death. When it became clear that Muslims did not broadly support his cause, Ali is said to have relinquished his claims to the caliphate for the sake of the unity of a nascent Islam, which faced internal and external threats, according to Mavani.

In particular, Jafri notes that Ali turned down proposals to forcefully pursue the caliphate, including an offer from Abu Sufyan. In reference to Abu Bakr's caliphate, Madelung writes that a poem later began to circulate among the Banu Hashim ending with, "Surely, we have been cheated in the most monstrous way." Ali forbade the poet to recite it, adding that the welfare of Islam was dearer to him than anything else.

In sharp contrast with Muhammad's lifetime, Ali is believed to have retired from public life during the caliphates of Abu Bakr, Umar, and Uthman.

Anthony describes this change in Ali's attitude as a silent censure of the first three caliphs.

Fatima daughter of muhammad biography bible verse images ) argues about the superiority of Fatima, daughter of Muhammad, over Mary, daughter of Imran. To reconcile the superiority of Fatima with verse above, “the women of the world” in this verse is interpreted as the women of Mary’s time by most Shia and some Sunni exegetes. Verse of Light.

While he reportedly advised Abu Bakr and Umar on government and religious matters, the mutual distrust and hostility of Ali with Abu Bakr and Umar is well-documented, though largely downplayed or ignored in Sunni sources. Their differences were epitomized during the proceedings of the electoral council in when Ali refused to be bound by the precedence of the first two caliphs.

A common Sunni argument is that Ali would have never continued his relations with Umar had the latter organized a raid on Ali's home. A typical Shia response is that Ali gave up his rights and exercised restraint for the sake of a nascent Islam, according to Abbas.

Death

Fatima died in 11/, within six months of Muhammad's death.

She was 18 or 27 years old at that time according to Shia and Sunni sources, respectively. The exact date of her death is uncertain but the Shia commonly commemorates her death on 13 Jumada II