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cushion filled with, palm fibre, a sheepskin. a pot, a waterskin and a quernýfor. grinding grain. 1 This indicates that the Prophet married his daughter for a very modest dowry, despite his status in society as, the Messenger of. Allah and the fact that there were men, far richer than Ali bin AblT'alib competing for his daughter's hand 0% and offering great sums of money for the privilege of becoming related to him in marriage. However, the Prophet chose Ali because he felt that.. he would be a more suitable husband,, despite his poverty. In fact, the marriage and the congratulations were conducted by the Prophet with the utmost simplicity, contrary to what might have been expected from his status as Prophet in the community. so began her married life which is described as difficulty and full of poverty and hardship. Throughout their life, All. remained poor. F; timah was the only one of her sisters who 0 married a man who was not wealthy. Given her husband's financial situation, of which she was well aware, and the appreciation of costs involved in a marital relationship, the load she then had as the wife of a poor man was heavy. In addition, Ali naturally could not afford a maid, but he did try to help with the housework. However, the circumstances she had experienced as a child had well prepared and taught her strength and fortitude, In fact, it could be said that Fatimah's life with'Ali was even more rigorous than life in her father's home. At least before marriage, there were also a number of ready helping hands in the Prophet's household. But now she had to cope virtually on her own. " In the event, she seems to have coped admirably. The couple were blessed with two boys and two girls# ýassan, ýussJin, Zainab and'Umm Kaittrum. 3, le Hamid, op, cit., P. 20 2, Ibid; To. 21 e. 3. Muhibb al-Tabri. al-Simt alwThamin fi Manaqil)'Thnýt al-Mumd- ntn-, Po 181 2 151
The Prophet was elated by the birth of his grandchildren. In. fact he would refer to Hassan and Hussein as his sons. He would sometimes be 00 seen sitting in the Mosque with his grnadchildren who used to climb onto his back when he prostrated. 1 Many stories reveal the depth of his affection towards them. Sometimes he would be on the rostrum and Hassan and Hussein would come along, stumbling as they walked, his tenderness would overcome him and he would descend from the rostrum and carry them and say 2, as the Qurlan says: "Your possessions and your progeny are but a trial. " 3 Time passed peacefully for ratimah until her father complained of a pain which at first was thought to be a passing ailment. As soon aas F7timah received the news, she rushed to his side. '91isha recounts: The wives of the Prophet were ga-thered by his side. Fitimah arrived, her gait so identical to her father's, and he saw her and welcomed her and said, 'Welcome, my daughter'. Then he sat her to his right or left, then confided to her (something), she cr"Ped, then he whispered to her something and he laughed. She said, "I have not seen laughter so like crying, the Prophet chose you to confide his SI ecrets and you cry? " I said, "What did the Messenger confide to'you? " She said. "I cannot break his confidence. " When the Prophet died, I asked her and she said, "He said that Jebriel came to me every year, confronting me with the Qurlan, this year he confronted me twice. I think my time has come. What a perfect father I am to you. Then he said, "Would it please you to be the first lady of the nation (or of the world)? " she said, "So I laughed. " 4 The story reveals a touching dimension to the father/daughter relationshipo 152' 1. Hamid, op, cit., P. 21 2. Al! Aq(ýaid, ratimah al-Zahr4o, wa al-raLimayy'un. P. 29 3. 4. Q 8.28', ., al-MuVbbal-Tabr-i% op. qt., Ibn OUs4l, al-Attrir, al--Ghabah P. 18 er ff. XvýýJfat aj-§Ejgýhq VO-1. T. P. 223v -q Ibn Sald, op. cit., Vol. 9, p. 17
- Page 103 and 104: excuses as the Prophet said: "If a
- Page 105 and 106: The idea behind the Qurlanic verse
- Page 107 and 108: men are killed. leaving widows and
- Page 109 and 110: for another wife for her husband in
- Page 111 and 112: Divorce in Islam Islam considers ma
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- Page 117 and 118: 6 114 family's house together with
- Page 119 and 120: is to give the opportunity to notic
- Page 121 and 122: On that, Allah's Apostle said (to h
- Page 123 and 124: 4: his father. Ibn Umar said, 'The
- Page 125 and 126: -"The mothers ' shall give two whol
- Page 127 and 128: then he could force her to marry so
- Page 129 and 130: should support her financially unti
- Page 131 and 132: The right of a woman as a mother in
- Page 133 and 134: Also: "Serve God, and join not any
- Page 135 and 136: KHADIJAH BINT KHUWAYLID The longest
- Page 137 and 138: The marriage was effected through t
- Page 139 and 140: It must be taken into consideration
- Page 141 and 142: "Of the days of her childhood and e
- Page 143 and 144: 4- , "Alisha. although young, was m
- Page 145 and 146: "How do you know that? " "When you
- Page 147 and 148: "Take half your religion from this
- Page 149 and 150: and the leaders who wereicompanions
- Page 151 and 152: Although her actions in this event
- Page 153: the depth of sadness that her fathe
- Page 157 and 158: 154 The Prophet' a, special love to
- Page 159 and 160: Time passed and F; timah still rema
- Page 161 and 162: just to save their lives. 1 As for
- Page 163 and 164: It is said a Qurlanic verse was rev
- Page 165 and 166: At the beginning of the battles, th
- Page 167 and 168: There were many occasions when Musl
- Page 169 and 170: ln*Ukaz marketplace. It was not too
- Page 171 and 172: However, history also recorded the
- Page 173 and 174: CONCLUSION Inconclusion, the triump
- Page 175 and 176: BIBLIOGRAPHY Abbot, Nabia, Aishah t
- Page 177 and 178: Holt. P. M. Lambton 9 AN. W. K.. Le
- Page 179 and 180: Roberts, Robert, Social Laws of the
cushion filled with, palm fibre, a sheepskin. a pot, a waterskin<br />
and a quernýfor. grinding grain.<br />
1 This indicates that the Prophet<br />
married his daughter for a very modest dowry, despite his status in<br />
society as, the Messenger <strong>of</strong>. Allah and the fact that there were men,<br />
far richer than Ali bin AblT'alib competing for his daughter's hand<br />
0%<br />
and <strong>of</strong>fering great sums <strong>of</strong> money for the privilege <strong>of</strong> becoming<br />
related to him in marriage. However, the Prophet chose Ali because<br />
he felt that.. he would be a more suitable husband,, despite his<br />
poverty. In fact, the marriage and the congratulations were<br />
conducted by the Prophet with the utmost simplicity, contrary to<br />
what might have been expected from his status as Prophet in the<br />
community. so began her married life which is described as<br />
difficulty and full <strong>of</strong> poverty and hardship. Throughout their life,<br />
All. remained poor. F; timah was the only one <strong>of</strong> her sisters who<br />
0<br />
married a man who was not wealthy. Given her husband's financial<br />
situation, <strong>of</strong> which she was well aware, and the appreciation <strong>of</strong><br />
costs involved in a marital relationship, the load she then had as<br />
the wife <strong>of</strong> a poor man was heavy. In addition, Ali naturally could<br />
not afford a maid, but he did try to help with the housework.<br />
However, the circumstances she had experienced as a child had well<br />
prepared and taught her strength and fortitude, In fact, it could be<br />
said that Fatimah's life with'Ali was even more rigorous than life<br />
in her father's home. At least before marriage, there were also a<br />
number <strong>of</strong> ready helping hands in the Prophet's household. But now<br />
she had to cope virtually on her own. "<br />
In the event, she seems to have coped admirably. The couple were<br />
blessed with two boys and two girls# ýassan, ýussJin, Zainab and'Umm<br />
Kaittrum.<br />
3,<br />
le Hamid, op, cit., P. 20<br />
2, Ibid; To. 21 e.<br />
3. Muhibb al-Tabri. al-Simt alwThamin fi Manaqil)'Thnýt al-Mumd-<br />
ntn-, Po 181<br />
2<br />
151