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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