CHAPTER TEN

THE CONFINEMENT
 
 

The black and difficult years of hunger began in the valley

of Abu Talib. The Hashimi and Abd al-Muttalib families

were imprisoned-with the exception of Abu Lahab who

has joined the enemies. Men, women and children were placed

in this hot, dry valley. A notice was written by Abu Jahl, in the

name of all the wealthy people of the Quraysh, and it was

placed on the Kabah wall: aNo one should have any contact with

the Hashimi tribe. All relationships with them are cut-off. Do

not buy anything from them. Do not sell anything to them. Do

not marry any of them."

   They were forced to live in this stony prison until loneliness,

poverty, hunger and the difficulties of life made them surrender

to either the idols or to death! They all had to bear torturc

both those who had accepted the new religion and those who

have not yet turned to the new religion.

   Those who had not yet embraced Islam, nevertheless

admired Muhammad (SAW) and presented a united front to the

enemy. They defended him and even though they did not know

Islam, they knew the Prophet. They had faith in his purity.

They knew he was not interested in personal gain. They sensed

his faith. They heard what he had to say about the worship of

the Truth. They knew he sincerely wished to free the people.

   They were worth far more than the intellectuals filled with

fear-such as conservatives like Ali ibn Umayyid, who, having

discovered progressive ideology, supposedly opposed reactionar-

ies, the foulness of aristocratic society and the Arab regime with

its class distinctions. Yet, these same people, knowing all of

this, in order to protect the wealth of their fathers, their social

position and physical health remained on the side of Abu Jahl

and Abu Lahab. They watched the torture of Balal, Ammar,

Yasser and Somayyeh. They did not move their lips to object.

    Throughout these difficult years, these men left their com-

patriots and their friends in this small compound, alone. They

busied themselves with their lives in the bazaar, their homes

and families. They past their time with the pagan leaders. They

even joined hands. Years later, the followers of this way and its

religion were more than the followers of the religion of the

Prophet himself.

    On the opposite side was Ali, Abu Dharr, Fatima, Husayn,

Zaynab and all of the Emigrants and Companions. But those

like Ali ibn Umayyid were the first Muslims to continue the

practice of dissimulation [pious fraud]-even though the

Prophet had forbidden it. They remained loyal to this principle

and did not relinquish it until their death.

    - It is when the fire of a new faith lights up their spirits and

a movement full of danger begins in society (based upon exper-

iment, choice and obligatory tests in which one speaks to the

self clearly and without deceit) that the wonders of humanity

appear. The glories were accompanied by feelings of inferiority,

by feelings of strength as well as weakness. All these were hid-

den within the spirit, and all of them revealed themselves.

    Now in this frightening compound were people who,

although not Muslims, yet bore the diffficulties with patience,

silence and three years of hunger and loneliness. They shared

the shadow of danger. They also took part in God's great revo-

lution for humanity. In this most sensitive moment of the begin-

ning of the history of Islam, they shared the pain, and under-

stood the position of the Prophet and his Companions

    But the black cloud of ignorance covered the comfortable

and happy city filled with conservatism, contradiction, and

shamelessness. Some Muslims could be seen whose skirts were

contaminated and their hands frail. They were busy gaining

security and comfort. Were they the viewers or the players in

this tragedy? The question arises because in their imagination

they believed they had religion. They loved religious people.

They felt themselves to be enlightened.

    The families of the Hashimi tribes cut themselves off for

three years from their city, their people, their freedom and even

their means of livelihood and lived in this confinement. Was it

possible to leave the valley in the middle of the night and, hid-

den from the eyes of the spies of the Quraysh, get food for the

hungry waiting in jail? Could it be that a liberal family member

or friend might, out of kindness, bring some bread. Hunger

sometimes reached the point that they looked like 'black death'.

But as they had prepared themselves for a 'red death', they

were patient.

   Saied ibn Ali Vaqas, confined with the others, wrote,

'Hunger had brought on such dizziness that, if at night I kicked

a soft, wet material, without even realizing it, I would put it in

my mouth and suck it. Two years later, I still do not know what

it was.'

   All of the Prophet's family bore the diffficulties of hunger,

loneliness and poverty for his sake. The Prophet personally

assumed responsibility for them. When a child cried from the

pain of hunger, when a sick person cried from lack of medicine

and lack of food, when an aged person (man or woman) reached

the limits of suffering after three years of hunger, physical tor-

ture and the rigors of the climate, they hid all the* suffering

within themselves. The light and blood drained from the*

faces, yet they denied any problems when speaking to the

Prophet.

   At the same time, despite all the difficulties, they remained

loyal and generous in faith and love. All of this was an expres-

sions of spirit and of faith and greatly affected the sensitive

heart of the Prophet.

   Know for sure that whenever food arrived in the darkness of

the night and was given to the Prophet to be shared among the

people, the portion of his wife and daughter was the least of all.

   The family of the Prophet, in this compound, consisted of

Khadija, the* small daughter, Fatima, and her sisters, Umm

Kulthum and Ruqiya, the daughters-in-law of Abu Lahab. After

the mission of the Prophet, Abu Lahab ordered his sons to

divorce Ruqiya and Umm Kulthum in order to hurt and show

contempt for the Prophet. But Uthman, a young, wealthy, hand-

some man, married Ruqiya-thus answering the act of Abu

Lahab. Ruqiya then immigrated to Ethiopia with Uthman.

Umm Kulthum, whose life had fallen apart and who had lost

her happiness because of her faith in her father, now found her-

self in the compound. She preferred hunger and remaining with

her generous and heroic father in the way of faith and freedom

to living in comfort and ease with her malicious and conserva-

tive husband, Utayba.

    The days passed with diffficulty in this compound separated

from life. At night, the black tent of darkness fell upon the res-

idents of this mountainous area. Weeks, months and years of

hardship passed slowly over their tired bodies and spirits, but

all continued in sympathy with each other and with the

Prophet. The family of the Prophet had a special position in the

midst of this group. The head of the family bore the heavy

weight of their bitter fate upon his shoulders.

    Umm Kulthum, her happiness destroyed, had moved from

the home of her husband to that of her father. His other daugh-

ter, Fatima was still a young girl of either two or three or twelve

or thirteen-depending on whose reckoning we follow. She has

a weak constitution, but a sensitive spirit full of feelings.

    Khadija, his elderly wife, had lived through the ten years of

the Prophet's mission and three years in the compound. She

had suffered hunger. She had witnessed the constant torture of

her husband and daughters. She had borne the death of her two

sons. She has not lost patience, but her body had been severely

weakened. At every instant death appeared to her. In this state,

hunger cried out so loud that the aged, sick Khadija (who had

lived her life in wealth and had now given everything in the

way of the Prophet) put a bit of leather in water and held it

between her teeth.

    Fatima, the young, sensitive girl was worried about her

mother. Her mother was worried about her last, frail daughter

whose great love for her mother and father was common knowl-

edge among the people. In the last days of their imprisonment,

Khadija, who sensed the approach of death, was bed-ridden.

Fatima and Umm Kulthum sat beside her. Her father had gone

outside to distribute the rations. Khadija, aged, weak, remem-

bering the difficulties she had lived through, said with a sense

of regret, "If only my approaching death could wait until these

dark days pass and I could die with hope and happiness."

    Umm Kulthum, crying, said, "It is nothing, mother, do not

worry." Her mother replied, "Yes, for me, by God, it is nothing.

I am not worried about myself, my daughter. No woman among

the Quraysh has tasted the blessings that I have tasted. There

is no woman in the world who has received the generosity which

I have received. It is enough for me that my fate in this life, in

this world, has been to be the beloved wife of God's choice. As to

my fate in the other world, it is enough that I have been among

the first who believed in the Prophet and that I am called 'the

mother of his followers'." Then whispering to herself, she con-

tinued, "O God, I cannot count the blessings and kindnesses

that you have given me. My heart has not grown narrow

because I am moving towards you, but I do wish to be worthy of

the benefits you gave me."

   The shadow of death fell upon the house. Silence and deep

sorrow filled Khadija, Umm Kulthum and Fatima. Suddenly,

the Prophet appeared illuminated with hope, faith, strength

and victory. It was as if three years of loneliness, hunger and

heavy spiritual asceticism had produced no effect upon the body

and spirit of the Prophet other than to increase his courage, will

power and faith.
 
 

CHAPTER ELEVEN

FREEDOM, TRAGEDY, SPIRITUAL STRENGTH, KHADIJA DIES
 
 

The dark years of confinement ended. Khadija lived to see

the salvation of the Muslims and to care for her beloved

husband and her noble and loyal daughters. The Prophet

experienced his first great victory over the Quraysh. But the

destiny which had been sent to change our history allowed no

peace or pleasure, for two great tragedies fell upon him simul-

taneously.

   Abu Talib and Khadija both died within a few days of each

other and within a few days of their freedom. Abu Talib had

raised the orphan Muhammad (SAW) and had made up for his

missing father, mother and his grandfather, Abd al-Muttalib.

He had looked after the young man, Muhammad (SAW), and cared

for him. He had found work for him in the service of Khadija.

Finally, it was he who acted as the father at the marriage of

Khadija and Muhammad (SAW). He had supported the prophecy

of Muhammad (SAW). With all of his influence, character, person-

ality and social credit, he had protected him. He even bore the

three years in confinement, bore the difficulties and hunger and

yet remained with him. It was because of him that the Prophet

was saved from death and the horrible torture which his com-

panions suffered. Now, he had lost Abu Talib, his only protector

against the anger, danger and hatred of the city.

   And Khadija was the woman who had given up the privacy

of their life to his destiny the woman who at forty or forty-five

had married Muhammad, the twenty-five year old orphan and

poor shepherd. He came to know her through love with the faith

of a fellow sufferer and thinker. He sought refuge in her from

the difficulties of poverty and life. He received the kindness of

a friend and the love of a mother which he had never had. He

benefited from her advice and the great protection which she

gave him.

   Later, when he was appointed as God's Prophet, she was

with him, step by step. She was beside him, beside his heart,

beside his spirit. During the whole time of the thunderstorm of

difficulties, fears, dangers, loneliness, during years of hatred

and enmity, during battles, fights and treacheries, she was with

him from the first moment of the revelation until the final

moments of her death. She was with him during all of the

moments of his life. She gave all of her life, love, faith, and

wealth at the moment when he needed it most.

   Now the Prophet had lost his protector and compassionate,

fellow sufferer, the first person who believed him, the greatest

giver of sympathy and, finally, the mother of his Fatima.

Fatima had lost her mother.

   Diffficulties and tortures increased. Abu Talib had died. The

Prophet was left defenseless before hatred. Hatred and enmity

became violent when they witnessed the patience, perseverance

and faith of the Prophet and his Companions. The roots of

hatred become firmer and more merciless. The Prophet was

very much alone. Abu Talib was no longer in the city, and

Khadija was no longer at home.

   Fatima now more than ever sensed the heavy burden of the

hatred and grudges. She was called 'the mother of her father'.

At the time that her sisters went to their husbands' homes, she

was still tied to her mother's skirts. aMother, I never want to

replace this home with another one. Mother, I will never leave

you," Fatima may have said. Khadija smiling, may have

answered, "They all say that and we say, 'My daughter, the time

will come."' Fatima, imploringly, might have continued, "No. I

will never leave my father. No one will separate me from him."

Her mother would then remain silent.

   Fatima sensed she had such a mandate. Her message was

not a child's desires. Her faith in her mandate gained strength

when she heard her father speak.

   How surprising that the Prophet called upon her in the

presence of the leaders of the Quraysh and the leaders of the

Hashimi tribe and the Abd Manafs. Her? A young girl? She

alone and only she from among her family?

    The child-like feelings and loving kindness of the young girl,

who hundreds of times reiterated that she would never marry

and that she would never leave her father, were growing into a

serious covenant and took on the quality of a responsibility and

a commandment.

    The first years of her life coincided with the first years of the

mission and the diffficulties and tortures of the beginning of the

mandate. Fatima, from among all of the children of the Prophet,

was the worthiest to bear the suffering to bear the heavy weight

of the responsibilities of the mandate which lay upon her

father's shoulders. She was aware of her fate and so were her

mother and father.

    On one of the last days of her life, Khadija, worried, turned

to her and said, "After me what things will you see, my daugh-

ter. My life will end today or tomorrow. Zaynab and Ruqiya,

your two sisters, are at peace beside their kind husbands. My

mind is not worried about Umm Kulthum because her age and

experience are enough to keep her. But, you, Fatima, are

drowned in difficulties. You have to suffer many sorrows and

tribulations which increase daily."

    Fatima, who shared in bearing the burdens which had been

placed upon her father's shoulders, answered, 'Rest assured,

mother. "Don't worry about me. The idol-worshipping Quraysh

will torture and punish Muslims and they will show no mercy.

The souls and hearts of Muslims must rejoice in accepting this

despotic torture."

    Fatima was the most worthy, having suffered great torture.

She was special because the blessing of being the daughter of

the Prophet was offered to her and because of the kindness and

respect which continue to be shown her.
 
 
 
 

CHAPTER TWELVE

A NEW HISTORY BEGINS
 
 

A fter the death of Abu Talib, enmity and hatred reached

its peak. One group of the Companions and followers of

the Prophet went to Abyssinia, while another group suf-

fered loneliness and poverty under the increasing torture of the

Quraysh. The Prophet, then fifty years old, whose life had been

spent in difficulties, was living alone with Fatima, his young

daughter.

   But...no. The hand of fate brought a son to this house and no

one knew what role he would play.

   Yes. Ali did not stay in his father's house. He did not grow

up there. From childhood he lived beside Fatima. He was raised

in the home of Fatima's father. The fate of this young boy was

strangely connected to the fate of this father and this girl.

   Destiny was taking its course. In the mysterious quiet, full

of ambiguity, a stormy design was nourished to break the stone

idols that had created barriers and discrimination. The first of

the deceitful priests of the royal court died in the fire temples of

the Persians. The great, frightening palaces of Madaen were

pulled down. The lustful, blood-thirsty Emperor of Byzantine

was pushed into the sea.

   But the greatest of all to fall, to be erased in the hearts and

minds, was the rusted tradition and the chains of habit, the pue

of superstition and rotted myth, the prejudice and discrimina

tory beliefs that poison humanity .

   They were dismantled. They were washed. The previous

values and honors were turned upside down and changed. In an

environment polluted with vile fairy tales of racism and pride

with aristocracy and power, with epics of plunder, the worship

of blood and idols always causes the earth to revolt against

false gods. All these things, large or small, prevent freedom,

equality, justice, spiritual struggle and self-awareness for the

unknown masses who lack glory and tribe. Instead of seeking

history in rotten bones, fallen gravestones and rich rulers of the

sword, seek history in the blood, life and poverty of the people!

    Seek the line which begins with the heirs of the last chosen

Prophet! Each one had a finer cloak of martyrdom than his pre-

decessor. Each one either spent his life on the battlefield or

teaching people or in the prison of the oppressors. This impor-

tant mandate in history began with Fatima.

    It is the kind hand of poverty which caused the child of Abu

Talib (even though he had a father) to go to the house of his

uncle's son so that his spirit might not become polluted by his

own family's ignorance. He was present from the time of the

first revelation. He was there from the moment that the mission

began. He lived through the purifying fire of difficulties and

problems so that he could play the difficult role he had to play

in the migration, so that he could participate in the battles of

Badr, Uhud, Khaybar, Fath and Hunayn, thereby guaranteeing

the victory of the Islamic Revolution, so that he could grow up

close to Fatima and, finally, so that with Fatima, he could estab-

lish the 'exemplary family' which (in the continuation of the

work of Abrahsn) began a new history .
 
 

MIGRATION

    Thirteen years of diffficulty, resistance, confinement and,

torture in Makkah ended. Fatima, from early childhood,

patiently stood alongside her father in the city, in their home

and in their imprisonment. Even with her weak constitution,

she withstood the angry blows of envy and the difficulties of

resistance in the savage environment of ignorance. With her lit-

tle hands, she caressed her hero father like a mother.

    The migration began. Muslims went to Madinah. The

Prophet and Abu Bakr secretly left Makkah. Fatima and her

sister, Umm Kulthum also left Makkah. Suddenly one of the

evil men of the Quraysh, who had a history of causing the

Prophet difficulties, caught up with them and violently threw

them down. Fatima, who had a weak constitution and who had

suffered from the effects of three years in prison, was greatly

affected by this event. She suffered pain the entire way to

Madinah. This uncalled for act of Huyrath ibn Naqiz had such

an effect upon the Muslims and the Prophet that, even eight

years later when conquering Makkah, they had not forgotten

what he had done. His name was mentioned among those who

should not be spared. They said that even if he were hanging on

the cloth of the Kabah, he should be killed. It was no accident

that Ali carried out this order.
 
 

IN MADINAH

   Now they were in Madinah. The Prophet had built his

mosque and, next to it, his house which he constructed from

mud and the leaves of palm trees. Then he announced the cer-

emony of 'the covenant of brotherhood'. "Every two should

become brothers in the way of God." Jafar ibn Abu Talib became

the brother of Maaz ibn Jabal, Abu Bakr became the brother of

Khariji ibn Zahir, Umar ibn Khattab became the brother of

Utayba ibn Malik and Uthman became the brother of Aas ibn

Sabet. But what of Ali? Then the Prophet said, "I am his broth-

er." Muhammad (SAW) became the brother of Ali.

   Once again, from among all the figures, Ali was placed

beside the Prophet. Ali took another step closer to the Prophet.

Fatima bint Asad, the mother of Ali, had nursed the Prophet.

Abu Talib, the father of Ali, had protected the Prophet. The

Prophet grew up in the house of Ali. Ali grew up in the house of

the Prophet, beside his daughter Fatima. Ali was nourished in

the lap of Khadija, the mother of Fatima. The son of the uncle

of the Prophet, the child of the Prophet, had now become the

brother of the Prophet.
 
 

TNE SEALING OF THE LINK

   There remained one more step before Ali could reach the

final stage foreseen for him in the fate of the Prophet and in the

honor of Islam.

   Fatima has kept her promise. In the home of her father, she

lived quietly alone. She rejected Umar and Abu Bakr's offers of

marriage. All of the Companions knew that Fatima had a very

special fate, and they knew that the Prophet would never give

her hand in marriage without consulting her.

   Fatima grew up with Ali. She saw him as a dear, older

brother and as a beloved butterfly around her father. Fate

threw these two together for very special reasons. Neither one

of them was tied to the age of ignorance. They both grew up

from the beginning with the mission. They developed under the

light of the revelation.

    What feelings did Fatima have towards Ali? What appeared

from the great, brave, courageous heart of Ali towards Fatima?

We may conceive of them but the words to express them are

missing. How can we describe the complicated feelings which

arise from faith, love, spiritual strength, and worship. How can

we describe the kindness of a brother and a sister who share the

same belief. How can we describe the familiarity of two spirits.

They shared the difficulties and troubles of fate together. Fellow

travelers, step by step, moment by moment for their whole life-

time, they encountered kindness and inspiration mixed with

faith. Why was Ali silent? He was twenty-five years old. Fatima

had reached puberty. She was either nine years old or nineteen.

    In my opinion, the obstacles before Ali were clear. Fatima

had promised herself to her father. She knew herself to be the

mother of her father and to be a person who ran his house. How

could Ali take her from this house where the daughter was so

attached to her father that they could not be separated? How

could Ali ask the Prophet for her hand in marriage? Ali shared

the same feelings as Fatima.

    Suddenly the picture changed. Ayisha came into the house

of the Prophet. The Prophet, for the first and last time in his

life, took a young, alive, virgin as his wife. Fatima, little by lit-

tle sensed that her father's young bride would replace Khadija

and herself-not in his heart-but undoubtedly in his house.

Ali also sensed that the moment which destiny has prepared for

them had arrived. But he had nothing.

    He was a boy who had grown up in the Prophet's house, who

had spent his youth struggling in the way of his beliefs. He did

not have an opportunity to gather or save things. The only cap-

ital he had in the world was the faithful sacrifice he had made

for the Prophet. Capital? Not even a house or a piece of furni-

ture. Nothing.

    At the same time we see that he approached the Prophet. He

was seated next to him. He had put his head down and spoke

with his beautiful shyness. "What do you want son of Abu

Talib?" asked the Prophet. Ali answered full of modesty and

inner peace, "I want to take the hand of Fatima, daughter of the

Prophet." The Prophet answered, "Wonderful! Congratula-

tions!" The next day in the mosque the Prophet asked him, "Do

you have anything?" Ali replied, "Nothing, oh Prophet." The

Prophet asked, "Where is the shield I gave you in the battle of

Badr?" "It is with me," Ali replied. The Prophet said, "Give

that." Ali quickly went, got the shield and returned and handed

it to the Prophet. The Prophet ordered that it be sold in the

bazaar and with its small price, he should begin his life.

Uthman bought the shield for forty-seven dirhams. The Prophet

called his Companions together, and he himself performed the

wedding ceremony. He said, "Fatima, daughter of the Prophet,

according to the ruling traditions, is given to Ali."

   They prayed for their progeny and then brought out a dish

of dates. And this was the wedding ceremony. The list of

Fatima's property? A hand mill, a wooden bowl and a cotton rug.

   At the beginning of the second year of the migration, Ali

found a house beside the mosque of Quba, and he took Fatima

there. Hamza (one of the first martyrs, the great hero of the

religious crusades, and uncle of the Prophet and Ali) sacrificed

two camels and invited the people of Madinah to his home for

the wedding celebration.

   The Prophet instructed Umm Salama to accompany the

bride to Ali's house. Then Bilal called the people to the evening

prayer. After the prayer, the Prophet went to Ali's house. He

asked for a bowlful of water and after reciting some verses from

the Koran, he asked the bride and groom to drink from that

water. He then made his ablution with it and sprinkled it upon

both of their heads. When he began to leave, Fatima began cry-

ing. It was the first time that she would be separated from her

father.

   The Prophet comforted her with these words, "I am leaving

you with a person of the strongest faith, a man who is the most

knowledgeable among those with knowledge, the most ethical

among those with ethics and the highest of spirits among the

spiritual."
 
 

STRUGGLES CONTINUE TO

RENEW THE SPIRIT

   This departure from the Prophet began the second part of

Fatima's life. Destiny brought new difficulties and sorrows to

this most beloved and precious being of humanity. Fatima, who

had grown up in poverty and with hardships in the home of her

father, now had come to the home of Ali, a home whose only dec-

oration and furniture was love and poverty.

    The difficulties of life in Ali's house began. But the greatest

difficulty of all was that Fatima had the same responsibilities

she previously had had, but they were now in connection with

Ali. A youth whom she had, until yesterday, looked upon as a

brother became a husband. Fatima knew that the life of Ali

would remain such. She knew that he only thought about spir-

itual struggle in God's Way, about God and ab out the people.

He would return home with only empty hands. Fatima found

herself more responsible here than when she was in her father's

home. She had the responsibility of being the wife of a man who

was more serious than lucky and who was greater than life.

    Fatima ground the wheat herself. She baked the bread. She

worked in the house and brought the water from outside her

home. Ali, who knew the generosity and majesty of Fatima

(whom he loved for many reasons) knew the difficulties of her

childhood which had made her physically weak. He, therefore,

was sorrowed by all the work and labor which she had to per-

form.

    One day in a tone of sympathy, he said, "Fatima Zahra, you

have placed yourself in so many difficulties that my heart

breaks for you. God has given many workers to Muslims. Ask

the Prophet to give one of them to you." Fatima sought out her

father. "What is it my daughter?" he asked. "I came to see how

you are," she said. She returned home and told Ali she was too

ashamed to ask anything of her father. Ali, struck with wonder,

called Fatima, and they returned together to the Prophet. Ali

himself asked the question. The Prophet answered without hes-

itation, "No! By God I will not give you even a prisoner of war.

The stomachs of the Companions are hungry. If I find nothing

to give them, I have to exchange the prisoners for food to give to

the hungry Companions."

    Ali and Fatima thanked him and, with empty hands,

returned home. It is recorded. The husband and wife returned

home to an empty house. Both remained silent thinking about

what they had asked of the Prophet. The Prophet thought all

day about the answer he had given his beloveds. Suddenly the

door opened and the Prophet appeared. It was not only the

darkness of the night but also its coldness which caused Ali and

Fatima to shiver He saw that they had placed a thin cloth upon

themselves. It was so short that when they pulled it up over

their heads, their feet were exposed and when they covered

their feet, their heads were exposed.

    Softly he commanded them, "Do not move from your places."

Then he added, "Do you want to know about something which

is better than what you had asked of me?" "Of course, O Prophet

of God," they replied. "It is something which Gabriel brought for

me which I now share with you. After every ritual prayer, say

Allahu akbar (God is Greater) ten times. Say al-hamd al-Lah

(praise belongs to God) ten times and subhan al-Lah (Glory to

God) ten times. When you have quietly crawled into bed, say

Allahu akbar thirty-five times, al-hamd al-Lah thirty-three

times and subhan al-Lah thirty-three times.'

    Once again, Fatima took this as a lesson and a gentle

reminder. She learned something which reached the depths of

her being: She is Fatima.

    This was a lesson which she knew. Although she had

learned it from childhood, such lessons must follow continuous-

ly. They required successive teaching and learning. This was

not a lesson in knowledge but rather a lesson in becoming.

'Becoming Fatima' was not easy. She was a holy trust. It

required that she ascend many steps and fly many flights into

higher worlds while remaining step by step and wing to wing

with Ali. She must share with Ali in his sorrows and in his dif-

ficulties. She had the greatest responsibility in the history of

freedom, jihad and humanity. She was the link in a chain which

extended from Abraham to the Prophet, from Husayn to the

Guided One (mahdi), from the beginning to the end of history.

    Fatima had the responsibility of being the link between

prophecy and the Guided One (mahdi). These were the values

of Fatima herself. For her to 'be Fatima' obliged the Prophet to

be strict with this special and exceptional companion. She must

not have a single moment of peace in life for that might keep

her from constant 'becoming'. Sorrow and loneliness were the

water and earth of this girl who must grow under the light of

revelation and bear the burdens of freedom and justice. She was

the pure roots of the tree, each branch of which was appointed

to take the 'fire of God' from heaven and give it to the people on

earth. She must carry the heavy globe of the earth upon their

shoulders. This is why Fatima must always learn. Her learning

must be as light and air and food are to a tree-never ending.

    A word instead of a servant! Only this wonderful bride and

groom could understand that one can live by a word. They were

happy. They drank it and ate it and were filled by it.

    These words, like the rain, must continue to fall and only

these two thirsty creatures grown from among the highest form

of humanity, were obliged to drink it and grow with it. The sud-

den sound of the Prophet in that dark night and his meaningful

silence heralded the blessed coming of this rain..

    It was not without reason that Ali, a man engaged in reli-

gious struggle, full of effort and work, a man who prayed not out

of habit (just busy moving his tongue and chin) twenty-five

years after this night, said, "May God be my witness that from

the night that I received this lesson from the Prophet, I have

not forgotten it for a single night."

    In amazement, they asked, "Even the night of Siffin?" And

Ali said again, emphasizing even more, "Even the night of

Siffin."

    Fatima also lived with this lesson until she died. These

prayers were registered in her name. It was these heavenly

words which came to help her in her home instead of a servant.

They were the wedding present the Prophet gave his daughter.

    The Prophet was very strict with his beloved daughter,

Fatima. He has learned this method from God. There was no

Prophet in the whole of the Koran who was so punished and so

criticized as the Prophet. Why? Because none of the other

Prophets were so beloved in the eyes of God and none of them

were so responsible to the people.

    One day, like any other day, the Prophet entered Fatima's

home. His eye fell upon a patterned curtain. He frowned, said

nothing and left. Fatima sensed it . She knew what her sin was.

She also knows what her repentance was.

    She immediately took the curtain from the wall and sent it

to her father so that he could sell it and give the money to the

needy of Madinah. Why so rough and strict? Zaynab, her sister,

lived in luxury and splendor in Abu al-Aas's house. From the

Prophet's way of expression and his type of discipline with her,

it is clear that Fatima was something special, another kind of

daughter. The Prophet addressed her, "Fatima, work now,

because tomorrow I can do nothing for you."

    You can see the distance between this Islam and the Islam

which says, "One tear for Husayn will put out the fires of hell,"

or "Even if one's sins are greater than the foam of the oceans,

the grains of sand and the stars in the sky, they will be forgiv-

en," or "Friendship with Ali will turn all of one's sins into bene-

fits on the Day of Judgment."

   This means, essentially, that anyone who does not sin in this

world or who sins little, is a fool because he can do nothing

which can not be changed into benefits in the next world. More

terrifying than this are the words which God is supposed to

have said, "The friends of Ali are in heaven, even if they disobey

me. The enemies of Ali are in hell, even if they obey me!"
 
 

INTERCESSION

   There are not two religious systems-one of God and one of

Ali. The system is very strict. The Prophet cannot even support

Fatima when she stands in the presence of the Creator for God's

judgment in the other world. He cannot protect her from devia-

tion. Fatima must become Fatima herself. Being the daughter

of the Prophet does not mean anything there, but it might be

useful here in order for her to become Fatima. If she does not

become Fatima, she is lost.

   Intercession means this: not cheating at an exam or 'know-

ing the right people' or being at the mercy of one's family rela-

tionships in accounting for the truth and justice of God or

changing the numbers in the record book of this world or bring-

ing in relatives over the wall and through hidden doors to par-

adise. According to the Koran, the Prophet and Imams can only

intercede with God's permission, a permission given only to

those who are capable.

   Fatima knew this. The Prophet had taught her. He has also

taught others. This Islamic intercession takes the books and

responsibilities which religion brings into account. It is quite

different from the intercession referred to in the Age of

Ignorance, where people appealed to their idols to intercede for

them. They committed murder and thousands of dirty deeds,

then offered a cow or a camel to Lat, Uzza or their other large

and small idols and, through cries of regret or pleas of sympa-

thy, sought intercession from them.

   I not only accept the intercession of the Prophet but also

that of Fatima and even the intercession of the Companions and

great martyrs. What are we saying I also believe that visiting

the grave of Husayn removes sins. I believe that the spirit and

thoughts of human beings who meditate on such great exam-

ples of humanity can be altered. The faith of such people can

bring about a revolutionary change in them.

  Faith in intercession transforms people. It kills weaknesses,

fears, idol worshipping, and the worshipping of one's own self.

>From this spring comes the inspiration for human wisdom,

beliefs and virtues. It inspires institutions to struggle in God's

Way. It inspires permanence, sincerity and the blossoming of

spiritual meanings. It brings about a new set of values. It

strengthens human values. It does away with sicknesses of the

will, habits, and sinful, attitudes deep in one's mind. It builds a

great person. It is natural and logical that the past errors

belong to the past and no longer exist and will never again be.

  Hurr, the great hero or Karbala, through the intercession of

Husayn, came out of the hell of slavery and was saved from

being a sinner and murderer. With just a few steps, he reached

the highest peak of liberty, truth and humanity.

  And Fatima, through the intercession of the Prophet

became Fatima. In Islam, intercession is the means of reaching

'the most worthy of salvations'-not a means of 'saving the

unworthy'. It is the individual who must receive the interces-

sion of an intercessor and-through this means-change his or

her fate. In other words, the individual must change his char-

acter and behavior in order to become worthy of changing his

destiny. Yes, an individual takes that from an intercessor. But

an intercessor does not give that to an individual. No polluted

and valueless person can pass the exam on the day of judgment

unless he has learned in this world how to pass through to the

next world using the techniques of life, struggle, work and ser-

vice.

  An intercessor is one such teacher-not a supporter of the

illegal. Husayn acts as an intercessor for people who love him,

have faith in him, and who, remembering him and his story,

recall his having been a martyred warrior and nourish him

through their recollection. He guides those who are wandering

in the ways of ignorance.

  "Fatima, work today because tomorrow I can do nothing for

you." No exceptions are made for her in God's system of justice

and the laws of Islam. She is responsible for her position. She

must answer for every step that she takes. One day a Quraysh

woman who had become a Muslim stole something. The

Prophet heard of this. Her fingers must be cut-off," he said.

Many people's hearts bled for her. The large families of the

Quraysh, who were the wealthiest of the Arab tribes, counted

this as an insult, the stain of which would remain with their

tribe. They went forward to seek intercession.

    They asked Fatima to intercede with God for this woman.

She did not accept. They went to Usama, the son of Zayd, who

was the step-son of the Prophet. The Prophet loved Zayd and

his son, Usama, very much. His special kindness towards the

young Usama was famous in history. Usama, with all of his per-

sonal kindness and special closeness to the Prophet, with his

reputation for loyalty and sacrifice and with the prestige of his

father who had been Khadija's servant and the dear one of the

Prophet, came from the Quraysh to ask that the sin of this

woman be overlooked. He asked the Prophet to forgive her.

    The Prophet answered in no uncertain terms, "Do not speak

to me, Usama. Whenever the law is in my hands, there is no

way of escape. Even if she were the daughter of the Prophet,

Fatima, her fingers would be cut-off."

    Why did he choose the closest among all of his beloved, the

daughter of the Prophet? And why the name, Fatima? The

answer to this question is clear. When he spoke of his calling,

he chose his youngest daughter, Fatima from among all of his

close family. It was only to her that he spoke of Islam.

    With his clear announcement, Fatima was to become one of

the four highest women in the history of humanity: the other

three were Mary, Asiyah, and Khadija. Why was Fatima the

last? Because she was the last complete link in the chain

(among all of the creatures) for the whole duration of time, for

all of the cycles of history, the last. Among the saints, she was

the last. She was Fatima, an ideal image of the day of judgment.

    The value of Mary lies with Jesus Christ whom she deliv-

ered and nourished. The value of Asiyah, the wife of Pharaoh,

lies with Moses, whom she nourished and befriended. The value

of Khadija lies with Muhammad (SAW) whom she befriended and

with Fatima to whom she gave birth and who she nourished.

    And the value of Fatima? What can I say? To whom does her

value belong? To Khadija? To Muhammad? To Ali? To Husayn?

To Zaynab? To herself!!