Contents
Since the lifespan of the Prophet’s jasmine flower was very brief, yet her virtues are profoundly deep, no one, except the Infallibles, has yet been able to fully comprehend the depth of her being or recognize her virtues.
Zahra the Pure (peace be upon her) was the daughter of a father for whose sake the system of existence came into being: “If not for you, I would not have created the heavens”[1]. Her mother was the first woman to taste the sweetness of Islam and defended Islam and its Messenger with her wealth and soul among those who opposed them. The pure essence of this lady was conceived after forty days of continuous worship by her noble father, who received hidden divine blessings and tasted the fruits of paradise. The pure light of her existence was created before the heavens and the earth were created: “The light of Fatimah was created before the creation of the earth and the heavens”[2].
Fatimah (peace be upon her) entered this world at a time when her father had been appointed to prophethood. She drank the milk of her honorable mother, blended with values and virtues, and grew up in a home where the Qur’an was revealed. She went through stages of growth and perfection. Her teacher and mentor was the Noble Prophet of Islam, who was a leader in divine knowledge, and was familiar with the principles of guidance for all of humanity, serving as a model for the entire world. As the Qur’an states:
“Indeed, in the Messenger of Allah, you have an excellent example” [3].
Alongside her self-sacrificing parents, Fatimah (peace be upon her) learned the most worthy lessons in monotheism and acquired the highest knowledge of faith and certainty. She took every opportunity to connect with the unseen realm and familiarize herself with Qur’anic knowledge. The bond between her and her father was such that whenever the Prophet (peace and blessings be upon him and his family) went on a journey, Fatimah (peace be upon her) was the last person to part from him, and when he returned, she was the first to meet him. She was the light of his eyes, the fruit of his heart, and the dearest person to the Prophet (peace and blessings be upon him and his family)[4].
The Extent of Fatimah’s Knowledge (Peace be upon Her)
Fatimah Zahra (peace be upon her) studied in the character-building school of prophethood and graduated from the university of divine revelation and prophethood. The Prophet (peace and blessings be upon him and his family) devoted all his efforts to educating and disciplining her, filling her heart with the essence of Qur’anic knowledge and teaching her every aspect of religious commandments. History has never seen, nor will it see, a woman of such culture, etiquette, knowledge, and insight.
Fatimah (peace be upon her) learned all values and knowledge from her esteemed father and gained a deep understanding of many regulations, rulings, prayers, and wisdoms. Her fiery sermon delivered in those dire and difficult circumstances reveals the boundless ocean of her knowledge. In her blessed lifetime, she had only two hours to pour her rain of wisdom and knowledge onto the field of society. In this sermon, after expressing praise to God, attesting to the core tenets of faith, and clarifying obligatory and recommended acts, she introduced herself, defended her husband’s usurped right, and warned the caliph of the Muslims against distorting or misinterpreting the verses of the Qur’an regarding the Prophet. She then affirmed her legitimacy by referencing the Qur’an and prophetic traditions three times and highlighted the misguided interpretation of Qur’anic verses by the supporters of Saqifah.
Regarding Fatimah’s knowledge, the Prophet said:
“Indeed, Allah has made Ali, his wife, and their children proofs over His creation, and they are the doors of knowledge in my nation. Whoever adheres to them is guided to the straight path”[5].
This hadith introduces Fatimah (peace be upon her) as, like Ali (peace be upon him) and the other Infallibles, a gateway to knowledge and a means of guiding people. Yet, regrettably, due to the oppressive and unfavorable circumstances following the Prophet’s (peace and blessings be upon him and his family) passing, this vast ocean of knowledge and insight remained unused, leaving humanity deprived of her wisdom. If society had offered her the necessary support, the world would have been enriched with her knowledge, culture, and insight.
The neglect of Fatimah’s (peace be upon her) rights after the Prophet’s (peace and blessings be upon him and his family) passing was a grave injustice to humanity, leaving society starved of wisdom, knowledge, justice, and well-being, and instead bringing conflict and turmoil. As Salman said after Ali’s (peace be upon him) rights were usurped: “People have closed the doors of mercy and wisdom upon themselves, depriving themselves of perfection and comfort”[6].
Hafiz Muhammad ibn Musa Shirazi, narrating from Ibn Abbas, states that the phrase “the People of the Reminder” in the verse “Ask the people of the reminder if you do not know” [7] refers to Muhammad, Ali, Fatimah, Hasan, and Husayn (peace be upon them). “They are the people of remembrance, wisdom, and eloquence” [8].
One reason for Fatimah’s (peace be upon her) name is that Allah imparted so much knowledge to her that she became independent of any teacher[9]. Fatimah was also called “Batul” because she excelled above all women in virtue, faith, and nobility:
“Fatimah (peace be upon her) was called Batul due to her detachment from all women of her time in terms of virtue, faith, and nobility” [10].
The Mushaf of Fatimah (Peace be upon Her)
In part of Imam Khomeini’s will, he writes: “We are honored to have the Sahifah of Fatimah, a book inspired by God Almighty to Zahra the Pure, as part of our heritage.”
The deep spiritual and mystical connection between Lady Fatimah Zahra (peace be upon her) and God during her father’s lifetime, along with her interactions with the angel of revelation, Gabriel the Trustworthy, led to this connection continuing after the Prophet’s passing. Due to Fatimah’s (peace be upon her) esteemed position with God, as recounted by Imam Ja’far al-Sadiq (peace be upon him), Fatimah (peace be upon her) lived only 75 days after the Prophet’s (peace and blessings be upon him and his family) death. The immense grief from the loss of her father filled her heart. Gabriel frequently visited her, offering her peace in her mourning for her father and occasionally informing her of the events that would later affect her progeny. Imam Ali (peace be upon him) transcribed all that Gabriel conveyed, and these records came to be known as the Mushaf of Fatimah (peace be upon her)[11].
The descent of Gabriel upon Fatimah (peace be upon her) reflects her vast spiritual magnitude and elevated soul. Imam Khomeini, commenting on this phenomenon, says:
“The matter of Gabriel coming to someone is no small issue. One should not imagine that Gabriel comes to just anyone; it requires a profound alignment between the soul of the person Gabriel visits and the station of Gabriel, who is the supreme spirit…. This is one of the unique virtues of Lady Fatimah (peace be upon her).”[12]
Such a person, upon whom the angel of revelation would descend, could, if societal conditions had allowed for the continuation of the Prophetic way, have nurtured a model society deeply familiar with the enlightened rulings of the Qur’an. This would have led to prosperity and happiness for the community of Muhammad (peace and blessings be upon him and his family), and the conditions that enabled the oppressive rule of the Umayyads and Abbasids would not have emerged.
Acting Upon the Qur’an
The greatest service to the Qur’an is to follow its luminous commands and teachings, and Fatimah Zahra (peace be upon her) was a perfect example of this. She believed that the most important condition for reviving the Qur’an and preserving its teachings was the continuity of prophethood and guardianship, and she spared no effort in safeguarding both.
Even as a three-year-old child, when the enemies were tormenting the Prophet (peace and blessings be upon him and his family), she was his supporter at home. With her small hands, she would remove the thorns and filth the idolaters had cruelly thrown upon the Prophet’s head and shoulders and would comfort him, giving him strength. This comfort affected the Prophet’s spirit so profoundly that he would hold her close and say, “Umm Abiha,” meaning, “The mother of her father.”
During the difficult days in Mecca and the battles in Medina, she was always a source of calm for the Prophet, tending to his wounds with her hands and washing his blessed face, stained with blood. In the poverty-stricken period of the Battle of the Trench, when food was scarce, she offered the bread she had prepared for her beloved children to the Prophet (peace and blessings be upon him and his family), who had not eaten for three days. Fatimah’s (peace be upon her) love for her noble father transcended the relationship of a daughter to her father; she saw him as her guide and leader, working tirelessly to preserve this perspective because he was the one who brought the Qur’an and implemented it within the community, and the path to true happiness was to follow him and be united with him.
In defense of guardianship (wilayah), Fatimah (peace be upon her) fought valiantly. She was acutely aware that straying from the path of guardianship would bring calamities upon the Muslim community, and that the tree planted by the Prophet (peace and blessings be upon him and his family) would only bear fruit through guardianship. The barren, arid land that the Prophet had transformed into a lush, verdant ground needed a worthy gardener, and this could only be achieved through wilayah. Therefore, Fatimah (peace be upon her) strove immensely to protect and sustain it, even sacrificing her own life for this cause. Her tears, laments, debates, and her refusal to interact with the ruling authority were powerful tools she wielded in defense of wilayah. Her final testament was to be bathed, shrouded, and buried at night so that throughout history it would stand as a testament to her defense of wilayah. Zahra (peace be upon her) viewed wilayah as the only means to establish the Qur’an’s authority, for without the Ahl al-Bayt, the Qur’an could be subject to personal interpretation and misinterpretation.
After the Prophet’s (peace and blessings be upon him and his family) passing, the leaders at Saqifah, under the guise of safeguarding the Qur’an with the slogan “The Book of Allah is sufficient for us,” deceived the people and marginalized the true bearers and protectors of the Qur’an. As a result, personal interpretations, opinions, and false explanations of divine rulings began to thrive. Amidst this, the sole remaining legacy of the Prophet (peace and blessings be upon him and his family) saw the hard-earned achievements of her father being abandoned and plundered. Using strong, Qur’anic-based arguments, she exposed the false claimants to Qur’anic interpretation and emphasized the inseparability of the Qur’an and the Ahl al-Bayt. By doing so, she aimed to defend wilayah and the Ahl al-Bayt and to prevent the division that was endangering the prosperity and future of the Islamic community. However, the small number of her supporters, the deceit of the enemies, and the neglect of her pleas by the people prevented her efforts from achieving their intended goal. Nonetheless, she continued on her path alone to avoid being held accountable before God and His Messenger.
Encouragement to Recite the Qur’an
Another significant contribution of Fatimah Zahra (peace be upon her) to the Qur’an was her encouragement for others to recite it:
“Three things from your world have been made dear to me: reciting the Book of Allah, gazing at the face of the Messenger of Allah (peace and blessings be upon him and his family), and giving charity in the way of Allah.”[13]
By emphasizing the merits of Qur’anic recitation, she would encourage people to read the Book of Allah. She said that whoever recites the chapters of Hadid, Waqi’ah, and Rahman will be recognized in the heavens and on earth as a person of paradise[14]. Even in her final moments, she advised Ali (peace be upon him):
“When I pass away… sit by my head, facing me, and recite the Qur’an frequently, and supplicate, for indeed, in such moments the deceased is in great need of comfort from the living.”[15]
Answering people’s Qur’anic and legal questions was another way Fatimah Zahra (peace be upon her) served the Qur’an. According to some narrations, she was a reference appointed by her father to respond to the questions and concerns of women on religious matters[16]. Even if a question was asked repeatedly, she would respond with kindness and without showing impatience.
The life of Fatimah (peace be upon her) was centered around the Qur’an. She embodied its teachings in her worship, sincerity, charity, and simplicity. She would teach Qur’anic sciences in gatherings, especially for women, which was another way she served the Qur’an[17]. One example of her dedicated students was Fizzah, her servant, who was so inspired by Fatimah that she spoke only in verses from the Qur’an for twenty years after Fatimah’s passing.[18]
Fatimah Zahra (peace be upon her) is a figure of such high regard that numerous verses and chapters were revealed concerning her virtues, a fact recorded by many scholars across Islamic traditions. Her invaluable services to the Qur’an are mentioned in historical texts, although many have also been lost over time. Despite extensive writings, speeches, and elegies, a comprehensive understanding of her life has yet to be fully realized.
As Imam Sadiq (peace be upon him) said, “Whoever truly understands the essence of Fatimah Zahra (peace be upon her) will undoubtedly comprehend the Night of Power.” Nevertheless, we are left with only fragments of her life—her extended mourning after her father’s passing, the location of her grave, and the confiscation of Fadak. We have yet to delve deeply into the philosophy of her struggles, her service, her household management, her role in parenting, and her political and social life. However, it can be said that through her efforts and stance, she sought to convey to humanity that the path to true happiness is through following the Qur’an and the Ahl al-Bayt.
[1] Allah said to His Prophet, “O Ahmad! Were it not for you, I would not have created the universe, and were it not for Ali, I would not have created you, and if not for Fatimah’s grandeur, I would not have created either of you.” Mustadrak Safinat al-Bihar, entry on “Khalq” and “Qutam”; Multaqa al-Bahrayn, p. 14.
[2] The Prophet (peace be upon him and his family) said, “The light of Fatimah was created before the heavens and earth.” Bihar al-Anwar, vol. 42, p. 22.
[3] Qur’an, 33:33
[4] In the divine court, the Prophet would say regarding his daughter, “O Allah, this is my daughter, Fatimah, and the most beloved of all creation to me.” Bihar al-Anwar, vol. 43, p. 96.
[5] Factors, vol. 11, p. 78; Analysis of Fatimah al-Zahra’s Biography, Ali Akbar Babazadeh, Ansarian, Qom, 1374 SH, p. 140.
[6] Al-Ihtijaj, al-Tabarsi, vol. 1, p. 152; Nafs al-Rahman, p. 276; Bihar al-Anwar, vol. 29, p. 81; Salman Farsi, Governor of Mada’in, Ahmad Sadeqi Ardestani, Islamic Propagation Office, Qom, 1376, p. 139.
[7] Qur’an, 16:43; Qur’an, 21:7.
[8] Collected Articles on al-Zahra, Sayyid Abdul-Razzaq Hosseini, Ali Akbar Nahavandi, Miqat Tehran, 1367 SH, p. 113.
[9] Bihar al-Anwar, vol. 43, p. 12.
[10] Ibid., p. 15.
[11] Ibid., vol. 43, p. 195; Al-Kafi, vol. 1, p. 241.
[12] Sahifa-ye Noor, vol. 19, pp. 278–279.
[13] Nahj al-Hayat, Muhammad Dashti, Amir al-Mu’minin Research Institute, Qom, 1373 SH, p. 271; Waqa’i al-Ayyam, Khiyabani, vol. Ṣiyam, p. 295.
[14] Kanz al-Ummal, vol. 1, p. 582.
[15] Bihar al-Anwar, vol. 79, p. 27; Musnad Fatimah, Mahdi Jafari, Jaleel Research Center, Tehran, 1373 SH, p. 440.
[16] They Ask You About al-Zahra, Jasim al-Adib, Committee of Ashab al-Kisa, p. 56.
[17] Bihar al-Anwar, vol. 43, p. 54; Wasa’il, vol. 14, p. 43; Appearance and Lifestyle of the Messenger’s Flower, Ali Karami Fariduni, Dalil-e Ma, Qom, 1382 SH, p. 334.
[18] Bihar al-Anwar, vol. 43; Bayt al-Ahzan, p. 46; A’lam al-Nisa’ al-Mu’minat, p. 376; Riyahin al-Shari’ah, vol. 2, p. 317.