SHAFAQNA (Shia International News Association) Imam Ali (as), the greatest disciple of the Quran and the Holy Prophet (pbuh), had continually mentioned in his speech, sermons, and letters (now collected in Nahjul Balaghah) the innumerable qualities of the Quran. Through these means, he informed the people of the values encompassed within it and encouraged them to understand the immense status of this divinely inspired book. His dedication to the message of the Quran can be observed up until the very last moments of his life. In his will he urges his descendants to sacrifice all that which they posses in the way of the Quran and its message. In that will he states: “(Fear) Allah (and) keep Allah in view in the matter of the Quran. No one should excel you in acting upon it.”
The emphasis placed upon this divine book tells us how significant Imam Ali (as) considered it. In describing the Quran, the following qualities have been mentioned in the words of Imam Ali (as):
1. An advisor who never deceives: “And know that this Quran is an advisor that never deceives.”
2. The best of guides: “(The Quran is) a leader who never misleads.”
3. The one who speaks the truth: “(The Quran is) a narrator who never speaks a lie.”
4. The strongest and most dependable source of refuge and support: “You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected.”
5. A cure: “Therefore, seek cure from it for your ailments and seek its assistance in your distress. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt, and misguidance.”
6. The source of knowledge: “... (it contains) the springs of knowledge.” In another sermon of Nahjul Balaghah, Imam Ali (as) speaks of the immeasurable amount of knowledge found in the Quran: “Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous…”
7. The highest form of prosperity: “You should also know that no one will need anything after (guidance from) the Quran and no one will be free from want before (guidance from) the Quran.”
8. That which gives life to and brings joy to the heart: “It contains the blossoming of the heart…”
9. The best means of intercession: “Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whomever the Quran intercedes on the Day of Judgment, its intercession for him would be accepted.”
10. A book that is everlasting: “Then Allah sent to him the book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken…”
11. The comprehensiveness of the Quran: The Imam (as) mentions the following in regards to the comprehensiveness of the Quran: “But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them unattended without a clear path and a standing ensign, namely the book of your Creator clarifying its permissions and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing is abbreviations and clarifying is obscurities.”
The Imam (as) also states: “In the Quran, you will discover news of those who came before you and those who will come after you, as well as the necessary rulings which you will need to live by.”
In sermon 198 of Nahjul Balaghah, the Imam (as) has extensively discussed the immense value of the Quran. These eloquent and expressive words of Amir al-Mu’minin (as) effectively illustrate the Quran’s significance and the qualities it possesses, to the extent that any further explanation or commentary is rendered unnecessary.
What has been mentioned is a modest example of the qualities attributed to this divine book from the words of Amir al-Mu’minin (as), the second greatest muffasir (commentator) of the Holy Quran.
May we be guided to the straight path through adherence of these teachings.
For further information, you may refer to the following sermons of Nahjul Balaghah: 110, 183, 169, 157, 158, 133, 176, and 198.
 Nahjul-Balaghah, letter 47.
 Sermon 176 “وَ اعْلَمُوا.أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِی لَا یَغُشُّ”.
 Sermon 176 “وَ الْهَادِی الَّذِی لَا یُضِلُّ”.
 Sermon 176 “وَ الْمُحَدِّثُ الَّذِی لَا یَکْذِبُ”.
 Sermon 156.
 Sermon 176 “فَاسْتَشْفُوهُ مِنْ أَدْوَائِکُمْ وَ اسْتَعِینُوا بِهِ عَلَى لَأْوَائِکُمْ فَإِنَّ فِیهِ شِفَاءً مِنْ أَکْبَرِ الدَّاءِ وَ هُوَ الْکُفْرُ وَ النِّفَاقُ وَ الْغَیُّ وَ الضَّلَالُ”.
 Sermon 176 “و ینابیع العلم”.
 Sermon 198.
 Sermon 176 “و اعلموا انه لیس على احد بعد القرآن من فاقة و لا لاحد قبل القرآن من غنى”.
 Sermon 176 “فیه ربیع القلب”.
 Sermon 176 “وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ یَوْمَ الْقِیَامَةِ ُفِّعَ فِیهِ”.
 Sermon 198.
 Sermon 1.
 Nahjul-Balaghah, short sayings, saying 313.
SHAFAQNA (Shia International News Association) -- Before answering the main question, there are some points which will be beneficial to understanding the whole of the matter.
1. Firstly, the rank of women as nurturers and educators of society in their roles as mothers and wives is a matter which cannot be denied. The Holy Quran states that obedience to parents comes right after obedience to God, and it has mentioned this unconditionally without making a difference between men or women. In addition, it has been recorded in the books of history that the Holy Prophet (s) gave a tremendous amount of respect to his wife Lady Khadijah (a), as well as to his daughter, the Lady Fatimah (a). This is the same reality which Imam Khomeini (the founder of the Islamic Republic) emphasized and commented on, saying: “The history of Islam gives testimony to the boundless respect that the Holy Prophet (s) gave to the Lady Fatimah (a) proving that women have a particularly important role to play in society, and if they are not superior to men, they are surely not inferior.”
2. Secondly, the equality of men and women is something which is derived from the words of the Holy Quran and is exceedingly clear in its explicitness. According to the Holy Quran, women have been created from the same spiritual and physical nature as men; both sexes are the same in terms of essence and nature.
The Holy Quran says: “O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” Another verse says: “It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love).”
In these verses of the Holy Quran, women are considered equal to men in terms of human value and men do not have any superiority over them. Each human being’s reality is composed of their soul, not their body; their humanity lies in their essence and not in their physical body. Therefore we should recognize human beings for what they are in terms of their essence, and not for what they are in terms of their physical bodies.
According to Quranic thought, women have the potential of being ‘complete human beings’ just like men, and they have the capacity to understand and also to act upon the things which are necessary on the path to human perfection. Whenever the Holy Quran speaks about human perfections and high values it does not put any differences between men and women and considers them equal in this respect. Not only does the Quran consider men and women as equals, but it also considers this equality as one of the signs of divine power and a means of peace of mind and fellowship.
It is on this very basis that Imam Khomeini (the founder of the Islamic Republic), was a believer in the equality of men and women. Imam Khomeini is quoted as saying:
“From the perspective of human rights, there is no difference between men and women; they are both human beings and a woman has the right to choose her own destiny, just like a man. Some differences do exist between men and women, but these don’t have anything to do with their actual human value and respect.
3. Thirdly, there is no tradition or sermon narrated from Imam Ali (a), where he considers men as being superior to women in terms of intellect or emotions. What has been attributed to Imam Ali (a) is that he said women are superior to men in terms of emotions and sentiments.
In terms of the 80th sermon of the Nahjul Balagha, in which Imam Ali (a) is quoted as having said some matters about the mental deficiencies of women, this matter is open to some points of scrutiny:
A. Firstly, if we are to assume that this tradition is correctly attributed to Imam Ali (a), it would still not mean that this is a general rule that applies to all women. According to historical records, this saying is attributed to the time after the Battle of the Camel (which Ayisha (the wife of the Prophet (s)) was involved in), where Talhah and Zubair used her social position as the wife of the Prophet (s) and initiated a large rebellion against the government of Imam Ali (a) in Basra. Imam Ali (a), after their defeat and the end of the war campaign is claimed to have delivered this sermon (which is now recorded in the Nahjul Balagha). Therefore, from its historical context it is evident that this sermon was potentially delivered to a select group amongst women and not to women in general. Without doubt, there have existed and still do exist women, who are more intelligent than the men of their times. Who can consider such women as the Lady Khadijah (a), Lady Fatimah (a), Lady Zainab (a), and other great women in history as being inferior to men? It is not possible to negate their intellect, nor their efforts in the forward march of Islam and their struggles against oppression. Therefore, it cannot be said that Imam Ali’s (a) words were directed as slander against all women.
In addition, Imam Ali (a) is recorded as having complained about the weakness of the men of Kufah and Basra. For example, in the 14th sermon of the Nahjul Balagha he is quoted as saying: “You intellects are weak and your thoughts are foolish.” In the 34th sermon, he is also quoted as saying: “Woe upon you (men)…you do not use your intellects.” Again, in the 97th sermon he says: “Oh you (group) whose bodies are present (physically) but whose intellects are absent (who do not have minds)…” In the 131st sermon he says: “O' (people of) differing minds and divided hearts, whose bodies are present but wits are absent.”
Here, Imam Ali (a) clearly rebukes a group of the men and introduces them as being without wisdom and being foolish minded. This took place even while the cities of Kufah and Basra have given birth to many a knowledgeable religious scholars. To put this into other words, certain situations and historical occurrences can take place in certain ways where they can have the grounds of praise or in other contexts the grounds of criticism . As time passes, these grounds and contexts for praise and criticism may cease to exist Therefore, the criticisms which are contained in the Nahjul Balagha about women, and the men of Kufah and Basrah, are of a specific nature and not general in their scope.
Further proof of this lies in the fact that Imam Ali (a) has attributed a lack of intellect to many other people as well. In a sermon, Imam Ali (a) says: “Conceit is a sign of weakness, insufficiency, and deficiency of the intellect.” In this tradition, as well as in other traditions, things such as conceit, lust, following the whims of the self, are among some of the factors counted as the causes of a deficiency in the intellect. Therefore, it is not improbable that this criticism of women’s intellect is a matter which follows along the same lines and simply means that there are some factors which cause the intellect to become deficient and that this was existent in a specific case during the Battle of the Camel. Since these causes are not essential parts of women , they are capable of removal through training and refinement.
In reality, these types of reprimands towards women are not directed at their nature, much in the same way that reprimanding a group of men does not censure their nature. These seem to be directed more towards states of being and actions which are things related to the external nature.
In addition, these traditions have an educational and reformatory message to protect men from giving in too much to the whims and wishes of women; in essence, men need to keep a spirit of independence in their decision making process. This is particularly applicable to war time situations where listening to the advice of women may lead to weakness or inactivity in the face of the enemy. This seemed to be something which took place during the time of Imam Ali’s (a) caliphate.
B- It can also be said that the intellect is divided into two segments:
1. The first is the mathematical or social intellect
2. The second is the ‘intellect of virtue’. It is possible that Imam Ali’s (a) intent with this article meant the superiority of man’s mathematical intellect and not the Intellect of virtue. In other words, there may be a difference in the computational intellect of women and men, but there is no difference in thevirtue intellect and the latter is the tool which allows both men and women to reach paradise. In this second type of intellect, there is no difference between men and women.
C- However much society may try to negate this concept, we cannot negate the fact that there are tangible differences between men and women. These differences include physical, psychological, and emotional factors, and have been mentioned so widely in various books, as well as other mediums, that repeating them is not necessary. The conclusion to this matter is that since women are the foundation of the creation and the existence of mankind, as well as its subsequent nurturing and training, therefore they have been created with a correspondingly larger share in emotions and feelings.
Therefore, the position of mothers and the education and training of children, as well as the division of love and affection between the children of a family are all roles give to a mother (women). In other words, men and women have no differences in terms of their human value and worth, but they do have differences in their physical bodies. God has created human beings in a way which corresponds with their duties and responsibilities on this earth; men and women are not exempt from this rule of creation. Men and women differ from each other in terms of their bodies, their psychology, and their emotions and sentiments. Women have a special attachment and interest in the family and their awareness of such matters is higher than men. They are also more sensitive of heart and the words of Imam Ali (a) show these psychological and physical differences. It was as if he was saying: The emotions of women predominate over her, and if it was not such, then women would not be able to act upon their duties as mothers. From this perspective, men are complete polar opposites in terms of their creation and this is part of the divine will; the existence of these differences is also considered essential. Therefore, Imam Ali (a) is not considering one sex superior to the other, but he is simply mentioning that there are differences, which are a human reality. The reality is that emotions and sentiments, while they are beneficial in their proper role and place, should not have the first word in matters of great importance.
 Sahifeye Nur, vol. 14, pg. 200.
 “یا ایها الناس اتقوا ربکم الذی خلقکم من نفس واحدة و خلق منها زوجها و بثّ منهما رجالاً کثیرا و نساء” Nisa:1.
 “هو الذی خلقکم من نفس واحدة و جعل منها زوجها لیسکن الیها” A’raf:189.
 Javadi Amoli, Abdullah, Zan dar Ayineye Jamal va Jalal, pg. 76.
 Ahzab:35; Ale Imran:195.
 Sahifeye Nur, vol. 3, pg. 49.
 Ma’adikhah, Khorshide bi Ghurub (Farsi translation of the Nahjul-Balaghah), Sermon 79.
 “خفت عقولکم و سفهت حلومکم...”.
 “اف لکم...فأنتم لا تعقلون...”.
 “أیها القوم الشاهدة أبدانهم الغائبة عنهم عقولهم...”.
 “أیتها النفوس المختلفة و القلوب المتشتته الشاهدة أبدانهم و الغائبة عنهم عقولهم...”.
 What is meant by this statement is that sometimes praise and criticism are results of the circumstances and contexts in which things take place.
 Javadi Amoli, Abdullah, Zan dar Ayineye Jalal va Jamal, pg. 368, 369.
 Ma’adikhah, Abdul-Majid, Khorshide bi Ghurub, sermons 13 and 14.
 “اعجاب المرء بنفسه دلیل علی ضعف عقله”, Al-Kafi, vol. 1, pg. 27, hadith 31, the book/chapter of ‘the mind and ignorance’ (Al-Aql wal Jahl).
 Like “اعجاب المرءِ بنفسه حمق”, Sharh Ghurarul-Hikam wa Durarul-Hikam, vol. 1, pg. 311.
 See: Zan dar Ayineye Jalal va Jamal.
 Usul Kafi, vol. 1, the book of ‘the mind and ignorance’, chapter 1, hadith 3, pg. 11. “العقل ما عبد به الرحمن و الکتاب به الجنان”.
 Zan dar Ayineye Jalal va Jamal, pg. 268 and 369.
 See: Tafsir Nemouneh, vol. 2, pg. 164.
SHAFAQNA (Shia International News Association) –Australian Ambassador in Iraq visited Imam Ali shrine in Najaf with her accompanying delegation and expressed her admiration for the architectural and geometrical style of the shrine.
An international team arrived to Najaf city yesterday headed by the Australian Ambassador in Baghdad, Lyndall Sachs to oversee the local elections that took place on Saturday.
Lyndall Sachs said in a press statement that “it is a very beautiful to watch this faith atmosphere in this holy place because it is an important place to recognize by the world in general, and I have had the privilege to come to this holy place and visit it “.
At the end of the tour, the Australian Ambassador wished to visit Imam Ali shrine again to see the visitors movement closely and follow the performance of their visit and pray decrees “.
SHAFAQNA (Shia International News Association) -- The third sermon of Nahjul Balaghah is known as Khutbah ash-Shiqshiqiyyah. The sermon includes Imam Ali’s complaints about caliphate, his patience over the caliphate going out of his hand and then people’s allegiance to him.
In this sermon, the Commander of the Faithful, says: Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
(Then he quoted al-A`sha's verse):
My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.
It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.
Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully
SHAFAQNA (Shia International News Association) - The reason for why the grave of Imam Ali (as) was concealed for a while was the fact that ignorant and abusive individuals who were enemies to him, would possibly disrespect his grave. Later on though, after time had passed and the abovementioned individuals had passed away, in addition to the growing strength of the school and teachings of the Ahlul-Bayt, the possibilities of such a matter lessened. Moreover, since the grave was located in between reeds and the desert, no one was certain even about its approximate whereabouts, causing the people not to be able to visit it and from its great blessings and bounties. These factors caused the imams to show the grave to their true followers and slowly, it became known to all over the years and as the Shia became stronger.
As for why Lady Fatimah (as) had ordered for her grave to be concealed, it was because this was a form of protest and making her voice heard that she objects to what has taken place regarding the caliphate and successorship of the Prophet (pbuh). Therefore, as long as the Muslim nation doesn’t believe in what she believes in regarding the Prophet’s successorship, which results in the deprivation of the Muslim nation of many true Islamic teachings, the reason for the concealment of her grave will remain.
Another point is that the concealment of her grave is a strong barrier that doesn’t allow the falsification of the history of early Islam, preventing people from totally denying her stance against the situation that had come up regarding the caliphate. The issue of her grave is a sign for those in search of the truth, guiding them across the sea of evil and corruption to the shore of salvation, unveiling the truth and completing Allah’s (swt) proof regarding it.
Of course, since the approximate coordinates of her grave have been mentioned, people can benefit from the areas close to her grave.
What was said, were only a few points that are supported by different clues and evidence, but that doesn’t mean that these are all of the reasons, meaning that there are possibilities that there are other secrets behind this matter that might be unveiled in the future.
 See: Ibn Abil-Hadid, Sharh Nahjul-Balaghah, vol.16, pg.281; Sheykh Abdullah Naser, Mihnatu Fatimah ba’da Wafati Rasulillah, pp.197-206.
 According to hadiths, some of the places that her grave might possible be located are: between the Minbar and Mihrab of Masjidul-Nabi, Lady Fatimah’s (as) home, and the graveyard of Baqi’.
SHAFAQNA (Shia International News Association) - Your question suggests that you have no doubt in the falsehood and untruth regarding the beliefs of the group you mentioned, and that your question is only about attending "religious" majalis [gatherings] that they hold. Therefore, we will not address the fact that this group is a totally false and misguided one who has strayed from the right path, and will only discuss interacting with and accompanying them:
Our leader, Imam Ali (as) was a unique and irreplaceable character who was deprived of his clear right by those who totally hated and despised him. Others, who seemed to be his advocates and friends at first sight, exceeded the bounds and called him God; according to Imam Ali (as), both groups are in ruin.
We the followers of Imam Ali (as), have to put his orders to practice; one of them being to at least show a frowning face to those who believe in Imam Ali (as) being deity.
Naturally, when one attends ceremonies held by these individuals, he/she has to greet and show respect to them, and this contradicts what the imam has ordered us to do regarding them. Imam Ali (as) says: “One who goes to the one who does bid’ah (innovation in religion) and shows him respect has in a way helped destroy Islam from the roots.”
“What if one goes to these ceremonies without showing the host any respect?” you may ask. The answer is that in such a case, the hadith of Imam Sadiq (as) applies that says: “Neither speak nor sit with them [those who are innovators in religion], so that others won't think that you are one of them.”
Not all people will be aware of the fact that you aren’t one of them and that you're just there to support the movement and sacraments of Imam Husein (as), they will perceive that you are one of them and such will result in their lot being strengthened. Imam Sadiq (as) says: “It is not good for the believers to be present in sinful gatherings in which they can in no way change.” Anyway, being with these people and having any relationships with them might result in the anger of Allah (swt) covering all of those present with them, even though they have inner hate for their false acts. In a hadith we read:
“One by the name of Ja’fari narrates that Imam Ridha (as) told him: Why is it that I sometimes see you with Abdul-Rahman, the son of Ya’qub?! I replied that he is my uncle! The imam answered that he has false beliefs regarding Allah (swt)! If you want to continue to accompany him, then no longer come to us, and if you like to continue being with us, no longer go to him! I said: He can say whatever he likes, I don’t share and confirm his beliefs, so how will I be sinning by just sitting with him?! The imam replied: Don’t you fear that if he is to be punished, you will also suffer by his punishment?! Have you not heard the story of Prophet Musa’s (pbuh) companion whose father was in the army of the Pharoah; he left prophet Musa (pbuh) to advise and guide his father when the army was in pursuit of Bani Isra’il! He was busy advising his father in the army of the Pharoah when all of a sudden Allah’s (swt) punishment arrived and he and his father along with the army of the Pharoah all drowned. Prophet Musa (pbuh) heard of this incident and said: “Although the son is now in the grace of Allah (swt), nevertheless, when Allah’s (swt) punishment arrives, even the good who are next to the sinners will not be immune!”
The abovementioned individual was on the right side during the clash of good and bad, yet since the time for advice had past and when he was in the middle of the Pharoah’s army, he was counted as one of them, he suffered from their worldly punishment and drowned in the sea. We can conclude from this hadith that even though before becoming aware of these hadiths and how the imams want us to interact with these people, and also even though we would attend these ceremonies with pure intentions, and inshallah will be rewarded because of these pure intentions, yet if anything causes us to be part of the lot who have gone astray, there are chances that we will also suffer from their punishment; a punishment that will have a true impact on our lives.
In closing, we will mention one more point from the Quran that has to do with your question:
Although the Hajj rituals that the mushriks would perform were very similar to those the Muslims performed, yet Allah (swt) prohibited them from nearing the Ka’bah and performing the Hajj rituals by revealing a verse on this matter! The reason behind this prohibition can be because the misguided shouldn’t be free to even perform correct religious sacraments, for they can even take advantage of this situation for spreading their false beliefs!
The same goes for your question as well, and although our imams have stressed on the issue of upholding the slogans and supporting the movement of Ashura time and time again, these ceremonies shouldn’t become an instrument for the spread of false beliefs, therefore, attending such ceremonies aren’t encouraged at all.
Of course, all that was said applies when you have no effect on these people, but assuming that you want to sit with them in order to enjoin good and forbid evil when all the conditions are met for such a thing, it might even become wajib to do so.
 If you have any doubt regarding this subject, you can query about it in a separate question from this site.
 Nahjul-Balaghah, pg.489, Short Sayings, saying no. 117.
 Muhammad ibn Hasan Hurr Ameli, Wasa’ilul-Shia, vol.16, pg.143, hadith 21194.
 Ibid, vol.16, pp. 267-268, hadith 21533.
 Ibid, vol. 12, pg.48, hadith 15610.
 Ibid, vol.16, pg.260, hadith 21512.
 Ibid, vol.16, pp.260-261, hadith 21513.
 Tawdihul-Masa’el (annotated by Imam Khomeini), vol. 2, pp.756-758.
 Tawdihul-Masa’el (annotated by Imam Khomeini), vol. 2, pp. 756, issues 2786, 2787, 2788, 2789.
SHAFAQNA (Shia International News Association) –
Imam Ali [a]: Man of Character
SHAFAQNA (Shia International News Association) -- Before Lady Fatima (peace be upon her) departed from this world, she asked Imam Ali (peace be upon him) to execute her will, in which lie many lessons and treasures of knowledge for us which we can all benefit from.
On the last day of her life, it is narrated that Al-Zahra said to Imam Ali: "You have not known me to be a liar or a traitor, and have I ever disobeyed you since we were together?" Imam Ali replied: "Allah forbid! You are more knowing of Allah, more devoted, more pious, and more honorable and more fearing of Allah than (to give me a reason) to reprimand you for disobeying me. Surely it is very painful for me to be separated from you and to lose you; but it is an inevitable destination. By Allah, you have renewed the sorrow I have just encountered with the death of Allah's Messenger; surely your death and departure will be a great calamity, but 'to Allah do we belong, and to Him shall we return.' What a painful, bitter and sad calamity. Surely this is a calamity for which there is not consolation, and a disaster for which there is no compensation. Instruct me to do anything you wish; you certainly will find me devoted and I will execute everything that you command me to do."
She then made two particular requests:
1. "I ask you to marry after my death, my niece Umamah; surely she will be to my children as I was. Besides, men cannot do without women."
2. "I ask you not to let anyone who did injustice to me to witness my funeral, for they certainly are enemies of mine, and the enemy of Allah's Messenger. Also don't give them the chance to pray over me, nor to any of their followers. Bury me at night when eyes are rested and sight is put to sleep."
The Pitfalls of a Marriage
Al-Zahra eloquently summarized in her will the major pitfalls (from a wife's perspective) that can destroy a marriage, by pointing out the three main faults: Lying, betrayal and disobedience. These three faults encompass all other faults and one can be confident that if there was anything missing, she would have mentioned it.
Lying induces a lack of trust and continuous negative speculations in the relationship. Betrayal, whether relating to money, secrets, talking behind each other's backs or in any other form, can lead to the destruction of the social image of the individual and the couple's relationship itself. Disobedience will induce a very tense life in the house and will take away from smooth interaction.
Apart from the immediate and long-term direct effects, these faults are actually against the laws of Allah and will cause the marriage to suffer the indirect negative consequences (both materialistic and non-materialistic). With just a few words, Al-Zahra gave social, behavioral, and theological dimensions to her words.
Marriage of Widowers
We often hear the words, "I will stay true to my deceased wife and never marry again." Al-Zahra declared there is nothing wrong with a man marrying again after his wife passes away; in fact, she encouraged it. Her request for Imam Ali to marry again promotes the notion of marriage, highlighting its importance for both the family and the society. Her words naturally extend to widows re-marrying.
Protecting the Children
Al-Zahra emphasized how important taking care of the children is. Often when someone passes away, people usurp the rights of the helpless children because of the lack of law protection, especially in our man-made law structure. Of course, taking care of the children involves making sure there is someone trustworthy when it comes to taking care of them. Also, if one can manage to secure their financial rights, one should do so.
The Oppressed Daughter of the Prophet
While Al-Zahra's words extend from her particular special case to any general case, there is one part that stands out – she had asked Imam Ali to do two things after he washes her purified body and finalizes the pre-burial actions: To bury her at night, and hide her grave.
Both requests have immediate implications related to the situation at that time and long-term implications that affect us to this very day. What is it that Lady Fatima wants us to learn and comprehend from these requests?
Studying history and the religion of Islam, one will immediately recognize the status of Lady Fatima as the Prophet's only daughter and the leader of women of all times. In addition to that, the books of history do not hide the fact that Lady Fatima's right to Fadak was usurped, that people burned her house, beat her with a whip and caused a rib of hers to break after being squeezed between the door and the wall, causing the miscarriage of her unborn son.
No matter how much historical facts are twisted to help glorify those who oppressed the daughter of the Prophet, the fact that she did not approve of them attending her funeral is enough for one to discern the truth. The mere knowledge that the daughter of the Prophet refused certain people to attend her funeral makes the academic researcher investigate those personalities. Her secret burial and hidden grave affirms how angry she was with those who oppressed her. It reflects the oppression brought upon her and as long as her grave is hidden, people will and must continue to question the events that took place after her father's death.
For all those who love Fatima, remember her grave is hidden, but she is not far. She attends gatherings held in the name of the Ahlul Bayt. Let us carry her grave in our hearts and fulfill our responsibility of spreading the truth that the daughter of the Prophet of Islam and the leader of the women of the worlds, was, and still remains today, oppressed.