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The Journal of Women’s Studies and Research in Iran and Muslim Countries.
Vol.3,No.8,Winter 1997
Title:The Life and Status of Fatima Zahra: A Woman's Image of Excellence
By:Monir Gorgi* - Massoumeh Ebtekar**
The paradigm of the ideal person has deep philosophical and
historical roots. The ideal person is in a sense the personification of
God, the image of God on earth. The notion is somehow blended with
immortality or eternal life. The Greek gods and goddesses are human
images of this concept.
The ideal person embodies within him or her self a set of
sublime human traits which define 4 degree of excellence in behavior
and quality of life. These role models are rich in both material and
spiritual dimensions; they have not necessarily sacrificed one for the
other.
In theory ,role models should be flawless individuals. In
practice, history asserts that some gifted individuals have met the
standards. All divine religions of the world advocate several role models
who display their lofty attributes in support of the cause of God and the
salvation of humanity. The Prophet Abraham and his wife Sarah, the
Prophet Moses, his mother and sister, as well as, Asieh the wife of the
Pharaoh, the Prophet Jesus and the virgin Mary and the Prophet
Mohammad (SA) his wife Khadija and his daughter Fatima as well as
other members of the Household are the prominent examples of these
models.
Due to the strong spiritual bearing of their personalities and
their multi-dimensional excellence, their exemplary role has
transcended the boundaries of time and place. Hence, today, they are
considered as a haven of purity, perfection and love in a world mired in
the excesses of greed and corruption.
Among the role models of Islam, Fatima Zahra the daughter of
the Prophet has been a significant focus of attention for historians,
scholars and believers. This is a consequence of the unique traits which
characterize her, the influence that she had on the socio - political
developments of her time, and the popularity that she has enjoyed
among Muslims. Among the various titles of Fatima Zahra, "The
Leader of the World's Women" is most fascinating. This description of
her lofty standing is indicative of the position she holds in religious
thought.
Fatima Zahra set a consistent example of the rights, roles and
status of the Muslim woman during her turbulent lifetime. Here we will
attempt to review the final years of her life in light of the existing social
and political circumstances and in the framework of contemporary
discourses on the human rights of women. Historians have recorded
lengthy discussions on the exact birth date of Fatima which has been
obscured by two sets - of accounts, one indicating her birth five years
before and the other five years after the appointment of her father to
Prophethood. (1)
Aside from this, there is little controversy in the chronicles
concerning the ensuing events of her life time. Her mother Khadija, renown in the
Arabian Peninsula as an influential entrepreneur and
outstanding personality, readily sacrificed her wealth for the promotion
of the cause of Islam.
Fatima was nurtured in the heart of the Islamic campaign, in the
center of revelation and ardent struggle against ignorance and
oppression. She witnessed as a child, how the Prophet, tirelessly sought
to awaken and enlighten the people. She observed how early Muslim
converts were harassed and tortured for their beliefs. (2)
Fatima endured a serious blow when her mother and uncle both
strong supporters of the Cause died due to the pressures of economic
sanctions in Mecca.
Islam grew among the pearts of the people and the great
migration from Mecca to Medina opened a new chapter in the Islamic
movement. Fatima received a holistic spiritual and material education
and training according to the best standards. She experienced the most
difficult circumstances only to become one of the most learned,
knowledgeable and elevated personalities of her era. Upon the proposal
of Ali Ibn Abitalib the first supporter of Islam, and her informed
consent, as well as that of her father, she accepted his hand in marriage.
Fatima's home become the core of the revolution in terms of love
patience, perseverance and sacrifice.
Historians note that she was a mother, who in the broader sense
of the word was a source of knowledge and support for all. Fatima also
undertook the social responsibility of educating other women and
assisting in the financial support of her family. To the extent possible,
she also attended to disadvantaged members of the society through the
income of an orchard known as''Fadak'' later given to her through her
father. (3)
History also makes note of the spiritual elevation of Fatima
Zahra alongside her active social presence. Fatima concentrated on her
moral and spiritual development as an important aspect of her life. Islam spread and
prospered. Mecca, once the stronghold of the
pagans, surrendered to the new religion and the campaign against
idolatry and ignorance succeeded. The Prophet returned to Medina
while the message of Islam was set to transcend the geographical tf
boundaries of Arabia and the framework of an Islamic state was being
established.
Fatima Zahra enjoyed the particular respect of the Prophet,
historians have noted that the Prophet made regular visits to his
daughter and honored her always. (4)
The most tragic event of Fatima's life was probably the demise
of her father. Fatima became seriously concerned about the future of
the society, and the direction of the Islamic movement. She began a
campaign of political activism and advocacy. The question of leadership
and the future of Islam was at stake on one hand and the unity of the
Islamic society on the other.
While her husband Ali had chosen to refrain from any power
struggle and believed that during the course of time the people would
realize the truth, Fatima insisted on promoting a strategy of awareness
raising in order to inform the people of her concerns, as the daughter
of the font of revelation.
Chroniclers have noted that she begins by visiting the prominent
followers of the Prophet and discussing matters face to face. She
reminds them of their political rights and responsibilities. (5)
This event needs careful analysis from several perspectives.
Fatima Zahra displays her political insight and concern, thus indicating
her role in the highest level of decision making in the society of her
time. Her position is also independent from that of her husband, who is
himself an unquestionable authority on Islam. While both are conc.erned
and oppose the political trend following the demise of the Prophet, Ali
is not in a position to counteract and he decides upon serenity as a
stratagem. Fatima however, believes in decisive advocacy and openopposition. She was
well placed to promote that position while her
husband was already charged for personal claims to power. (6)
As her husband, Ali does not impose his view upon her but he
openly honors her attitude and assists her in her campaign when
necessary. The above historical account clearly indicates the
independent status of a woman relative to her husband and also marks
the political role and rights of women in Islam.
According to the account of many historians, Fatima was
summoned to court (within the Mosque) to justify her claims to
Fadak. (7)
Fadak was given to Fatima through her Father. Fatima had
several employees who worked for her and she regularly allocated the
income of the garden to the vulnerable and disadvantaged families of
Medina. Through the proper management of the orchard and the
innovative plans of Fatima, Fadak had become a major economic
resource.
Fatima and Ali led a very simple life and the income ofFadak
was spent for the welfare of the society through the decisions made by
Fatima. (8)
Due to the political pressures of the time,Fadak became a
pretext for a political game. For Fatima, Fadak was the symbol of her
economic rights and the economic rights of women in Islam.
The account of the presence of Fatima in the mosque and her
unique sermon has been mentioned in detail by several Islamic
historians. (9)
Abdullah ibn Hassan recounts this event in the following words:
When it was decided to take Fadak back from Fatima Zahra, she wore
her headcovering and Islamic dress and accompanied by a group of
friends she headed for the mosque. Her manners and stride bore a
striking resemblance to that of the Prophet." (10) Distressed as she was, Fatima began her
sermon with a sigh
which set aflame the cries of the large crowd of people who had come
to hear what the only descendant of the Prophet had to say. This tactic
conveyed Fatima's deep concern for the future of the religion and
society.
"Praise be to Allah, for His
blessings and gratitude for His
inspiration and for all He has
gifted us and for His creation...
His blessings are infinite and
everlasting. We cannot comprehend
the scope of these blessings. "
"! testify that there is no God but
Allah Who has taken no partner,
This term on the unity of Allah is
interpreted by absolute purity and
He has prepared within the hearts
grounds for adherence to this
concept while contemplation on the
unity of Allah illuminates the
mind." (11)
She proceeds with an eloquent description of God's mercy and
blessings. Then she emphasizes on the Prophethood of her father.
"The Prophet observed how people
were divided in their religions,
how they wor5'hipped fire and man
made idols and ho~ they denied
God although they Innately knew
Him. The Almighty God illuminated
the darkness through Mohammed
and clean5'ed the hearts from all
distress, brightened their eyes and
removed the veilsfrom their eyes. He rose among mankind to guide
them and relieve them from
ignorance and blindness and lead
them to the sovereign religion and
to the straight path ..." (12)
Then she called upon the audience initially to recognize their
human dignity and position and their religious and social responsibilities.
In addition, she mentioned the logical and philosophical reasoning
behind religious laws and practices.
She then provided an analytical history of her father's
Prophethood at the advent of Islam and of the bravery and
perseverance of the true followers like her husband as well of the
hypocritical actions of others who preferred their comfort to the
difficulties of struggle and combat.
" Oh yea people. you must know
that I am Fatima and my father is
Mohammed. What I say at the start
I will say at the end. I do not speak
other than the truth and Ido not
act other than what is just. "
Her political lecture begins after this comprehensive
introductory sermon:
" Where are you people heading?
While God's book is among you,
with clear and explicit principles
and teachings, its brilliant banners
are eye catching and its edicts and
principles are manifest, yet you
people have thrown it ( the Holy
Quran) behind you. " (13)
She then forwarded the firm reasons why she believed that a
serious drift had risen among the people, taking them away from the
original teachings of Islam. She provided evidence of their mistakes
and continued:
"And now do you rule that I may
not inherit? Do you return to the
principles of the pagans(Jahilia) ?
What principle surpasses the
principles of God?" (14)
"Do you not understand; while it is
as clear as the light of the day for
you that I am his daughter. Yea
Muslims is it proper that I be
denied my right to inheritance."
(15)
Fatima initially provided decisive evidence including witnesses
that Fadak belonged to her. When the court refused the evidence, she
proved again that she may have gained access to Fadak through
inheritance.
At this point she began a powerful discussion referring to the
various verses of the Holy Quran on the right to inheritance and the
examples of Prophets like Solomon and David. (16)
In doing so, she made clear her vast knowledge and analytical
capabilities in exposing the underlying political currents and confirming
the correctness of her position on the issue of inheritance.
Historians have mentioned that the authority responded to
Fatima's appeal by attributing a false statement to the Prophet. He also
claimed that the income of Fadak had not been used by any specific
individual but had been used for the service of the Muslims.
In response, Fatima firmly asserted that her father had never
expressed anything contrary to the Holy Quran and that her explicit
right to inheritance could not be denied under any pretext.
Historical accounts indicate that with this strong logic, the judge
honored Fatima and pledged his respect for her but left the matter
unattended and asked for the people to judge.
This event has been recorded by all the major historians of all
schools in very similar versions. Fatima's sermon may be divided into
six sections on the basis of the subjects covered:
. Introductory lecture on Divine worship
. Worldview on existence and logical reasoning for the unity of God
. The history ofI.o;Jhm and the role of the Prophet
. Philosophy and theoretical principles of Islamic edicts
. Analysis of current developments and trends.
. Her right to inheritance and thereby Fadak
. The commitments and responsibilities of Muslims
The sermon is evidently more than a discourse in defense of her
personal rights to inheritance. It provides a strong philosophical and
logical background on the foundations of Islamic religion and thought.
Fatima evidently seeks to revive the ideals and objectives of Islam,
which she feels are overshadowed by tradition, personal greed and
egoistic ambitions.
In addition, in her discourse she defines the position of Islam
across a vast spectrum of social issues including the moral, political,
cultural and economic aspects of Muslim society. Her speech possesses
the extraordinary quality of transcending existing circumstances of time
and place, while at the same time, she is quite specific about the
concerns of her times.
On the other hand, the sermon can be envisaged as an
expression of the woman's human rights in terms of political freedoms,
including a woman's right to freedom of expression in the direction of
the well being of her society, as well as herself and also the economic
rights of women, in terms of their access to inheritance and resources.
Apparently Fatima falls ill following this event and other events
which some historians have referred to. Accounts of the ensuing events
include a speech that Fatima delivers a short time after the first sermon,
in her home, for the wives of the companions of the Prophet. They
have come to visit her and probably to comfort the daughter of the
Prophet, who they understand has isolated herself in protest to the
trend of events. Fatima reasserts her firm religious and political stance
and she informs the women of the dark prospects that she foresees for
the Muslims. In fact she actually sketches a very clear picture of the
plight of Muslims and other peoples of the world:
".I can foresee the prospects of
the attack of the oppressors and the
aggression of the persecutors, the
general disarray and confusion in
societies. Tyranny and dictatorship
will prevail, your rights will be
undermined, and your unity
demo!ished. Where are you
headmg? The truth has been
covered and kept away from you
and how can J advocate a path
which you despise." (18)
Historians have noted that Fatima's words caused a great
upheaval among the various strata of Arabian society. Many groups of
men and leaders visited Fatima while she was ill in order to change her
attitude and appease her concerns. They also all note in their accounts
that the daughter of the Prophet never consented to the trend of events
following her father's demise. (19)
Fatima dies very shortly after this event of an illness for which
historians give conflicting accounts. However her final will, her burial
ceremony and her grave site are mysteriously obscured in the history of
Islam. All historians note that Fatima was buried secretly at night; no
procession took place during the day and no one except her family had the opportunity to
take part. The location of Fatima's grave is not
recorded in any history book or any valid account. (20)
Some historians have mentioned that Fatima, in her last will to
her husband Ali , asked him to perform the ceremonies at night and to
bury her at night. Scholars believe that Fatima had thus indicated her
strong dissatisfaction with the status quo. (21) Her strategy prevented
anyone from making any religious or political capital from her death.
In death as in life, she challenges the political system of the
time. She sends a piercing message to the women and men of all times,
a message of non- conformity to injustice which remains to be analyzed
and understood.(22)
Today, more than fourteen centuries later, the sayings and the
lifestyle of Fatima serve as a role model with very strong implications
for Muslim women in the post modem era. The Muslim women in Iran
and other parts of the Muslim world have identified themselves with
Fatima from the early days of the Islamic Revolution. Fatima's life
reflects an integral projection of the progressive rights and status of the
woman in Islam.
The strong spiritual and moral alliance that Fatima, as a role
model, establishes with contemporary men and women is fascinating in
that a lifestyle belonging to fourteen centuries ago is strikingly relevant
to the lives of young men and women at the threshold of the second
millennium.
Notes and References:
1. Shahidi, Seyed Jafar, The Life of Fatima Zahra, Daftar Nashr
Farhang Islami, Tehran, 1988, 21-32.
2. Ghazvini, Seyed Kazem, Fatima Zahra From Birth to Death, Magh
Publications, Beirut, 1980, 58 -145.
3.Tabari, Tabari History, vol. 4, Dar aillm Publications, Qum, 1965,
1815-1840.
4.Majlesi, Bihar al Anwar, volume 43 on Fatima Zahra, Islamieh
Publications, Tehran, 1967, 20- 48.
5. Ghazvini, p.295- 320.
6. For more information see the work of the Egyptian Scholar Abdul
Fatah Abdul Maghsood entitled" Imam Ali Ibn Abitalib", 1963, Cairo,
p.225.
7. Sadr, Mohammad Baqer, Fadak in History, Roozbeh Publications,
Tehran, 1979. Also see Shahidi, The Life of Fatima Zahra, 115- 125.
8. The Israelites living in proximity to Medina deserted the Fadak
region without any battle or use of force. The Holy Quran explicitly
states that this land belongs to the Prophet specifically and that this case
is different from others." What God has bestowed on His Apostle ( and
taken away) from them for this you have made no expedition, with
cavalry or camelry , but God gives power to his apostle over any He
pleases and God has power over all things." Sura Hashr, Verse 6. Holy
Quran then clearly provides the logic behind the matter. " What God
has bestowed on His Apostle and taken away from the people of the
towns belongs to God to His Apostle, to kindred, the orphans, the
needy and wayfarer, In order that it may not become a capital for the
wealthy among you " Sura Hashr Verse 7.
From a Translation of the Holy Quran by Yusuf Ali, International
Printing Company, 1946.
9. Several historians and authors have recorded the sermon For a list of
the original sources of the sermon and the text of the sermon see
Gazvini, Fatima Zahra, pages 314 - 504, and Shahidi, The Life of
Fatima, 121- 148 or Majlesi's Bihar Al Anwar, vol.43. Also see
Firouzabadi, H.,Fatima Zahra in the Sources of the Sunni Scholars, Al
Zahra Publications, Tehran, 1990.
10. Ghazvini, 336.
11. Ibid., 345.
12. Shahidi, The Life of Fatima, 127.
13. Ibid., 132.
14. Ibid., 132 -133.
15 Ibid., 134.
16. Reference is made in the Holy Quran Sura NahI, verse 17." And
Solomon inherited from David...".
17. Ghazvini, 465 - 480.
18. Ibid., 511.
19. Firouzabadi, Fatima Zahra in the Sources of the Sunni Scholars,
105 -148.
20. Shahidi, 163 - 165.
21. Ibid., 155 - 165.
22.0ccaisionally, certain contemporary authors have neglected the
pivotal role of Fatima Zahra during the aftermath of the Prophet's
demise. Leila Ahmad, in her work "Gender and Women in Islam" has
taken a western orientalist position on the matter and has overlooked
the roles of women like Fatima Zahra.
Other References:
1. Shariati, Ali, Fatima is Fatima, Ershad Publications, Tehran, 1977.
2.Hesham, Abdul Malik, The Siratul Nabi, Hejazi Publications,
Cairo, 1945.
3. Georgi Zeidan, A History of Islamic Civilization, Crescent
Publications, Cairo, 1920.
4.Makarem Shirazi, A., The Most Sublime Woman of Islam, Dar al 11m,
Tehran, 1984.
5. Shahidi, Seyed Jaffar, A Study on Islamic History, Nehzat Zanan
Musalman, Tehran, 1982.
6. Mahallati, Z., Riyahin al Shariat, vols. 1 & 2 , Eslamieh Publications,
Tehran, 1987.
7. Ordoni , Abu Muhammad, Fatima the Gracious, Ansarian
Publications, Qum, 1992.
8. Musavi , Sharrafudin, Zahra in the Quran and Sunnah, Dar e Nashre
Islam, Qum, 1992.
9. Ansari, Ismail, Fatima in the Reflection of Books, Alhadi
Publications, Qum, 1995.
Acknowledgments: The authors would like to thank Hassan
Abdulrahman for his editorial assistance in the preparation of this
article.
* Center For Women's Studies and Research, Tehran
** Tarbiat Modarres University, Center For Women's Studies and
Research, Tehran