FĀṬIMA AL-ZAHRĀ: AHDĀF, MAWĀZIʿ WA DASTĀWARDHĀ [FĀṬIMA AL-ZAHRĀ: GOALS, STANCES, AND ACHIEVEMENTS]. By Sayyid Muhammad Baqir Hakim. Qom, Iran: Nashremaaref, 2014. Pp. 184. Paper, 700,000 IRR.
The family of the Prophet Muhammad represents a pivotal point in the journey of Islam and the Islamic community, embodying the mission and program of the Seal of Prophets. The starting point for the status of the Ahl al-Bayt is the birth of Fāṭima, as her birth signifies the formation of the Ahl al-Bayt, with her being the central figure around whom they revolve.
Numerous works have been written on this subject; however, this particular work features rich content supported by robust and clear arguments drawn from verses of the Quran and hadiths. It employs eloquent and fluid language devoid of unnecessary complexity while providing a precise historical analysis of the period following the passing of the Prophet Muhammad. This work has been authored by a distinguished scholar in the world of Shia Islam, Ayatollah Sayyid Muhammad Baqir Hakim.
This text comprises six chapters. The first chapter introduces the character of Fāṭima al-Zahrā, highlighting her unique attributes in terms of her birth and the circumstances surrounding her mother, Khadijah’s pregnancy, noting that her conception involved heavenly fruits. Almighty God paid significant attention to Fāṭima, sending angels to her mother’s bedside during her delivery. One of the hallmarks of Islam is the existence of Fāṭima, a woman for whom a chapter of the Quran was revealed. Among her prominent qualities is her infallibility from sin, a view agreed upon by both Sunni and Shia scholars. The Prophet Muhammad proclaimed Fāṭima as the “Leader of the Women of the World.” Other notable attributes include her effective role within her family, maintaining a balance between motherhood, partnership, and household management, possessing knowledge of religious and legal sciences, and actively participating in political matters and struggles against oppression.
The second chapter addresses the events that transpired following the Prophet Muhammad’s passing. A crucial question arises: why did a vast number of Muslims in Hijaz pledge allegiance to Imam Ali during Ghadeer, only to subsequently force him to pledge allegiance to another individual shortly thereafter? How and why did such a significant transformation occur so rapidly in the Islamic world? In this environment, Fāṭima emerged as one of the primary supporters of Imam Ali after he was denied his rightful position of leadership and caliphate by a faction of Muslims, who later adopted a peaceful stance toward their adversaries with Imam Ali’s consent. This silence holds profound significance; had Imam Ali opted for military solutions, the Muslim community would have faced division, thereby targeting the very foundation of the faith.
The third chapter discusses the movement initiated by Fāṭima al-Zahrā. Following the usurpation of leadership by another faction of Muslims and the forced pledge of allegiance from Imam Ali, Fāṭima played a crucial role in opposing them, a stance that few at that time could have taken. Her reactions in response to the illegitimate seizure of authority were not personal grievances but rather carried Islamic and religious connotations. Her objective in opposing the ruling authorities was to delegitimize the Saqifa (the assembly that appointed Abu Bakr), preserve the integrity of the message from distortion, expose the true nature of the ruling authority, and support the leadership of Imam Ali. During these events, many injustices and aggressions were inflicted upon Fāṭima, including the usurpation of her inheritance (the confiscation of Fadak), an attack on her house to secure Imam Ali’s pledge, and the burning of her home. Moreover, she never pledged allegiance to the ruling authority until the very last moments of her life.
The fourth chapter illustrates the oppression endured by Fāṭima al-Zahrā. Her oppression stemmed from her defense of and guardianship over the truth. One of the primary methods employed by the Holy Quran to achieve sacred objectives is the articulation of the concept of oppression, as exemplified by the sufferings of the divine prophets in carrying out their missions. This narrative of oppression does not merely evoke tears and emotions; it embodies significant goals that reflect the unwavering mission of divine teachings and the actions and words of the Ahl al-Bayt. Thus, one of the clear themes in the conduct of the Ahl al-Bayt and Shia Muslims is the emphasis on oppression and, for this reason, the Ahl al-Bayt have focused on the oppression faced by Fāṭima and Imam Hussein. The oppression experienced by Fāṭima is especially significant due to its implications regarding the injustices against women, her intimate relationship with the Prophet Muhammad, the martyrdom of her unborn child, and the concealment of her grave.
The fifth chapter delves into the grief and sorrow experienced by Fāṭima al-Zahrā following the loss of her father, Prophet Muhammad. Until the last moments of her life, she mourned the loss of her father, weeping to such an extent that the people of Medina complained, stating that her excessive crying was distressing them. Nevertheless, her weeping served to express and manifest her plight, reminding others of her oppression and emphasizing the conceptualization of Islamic leadership for the Muslim community.
In the concluding section, the author presents various narrations concerning Fāṭima’s virtues. The author engages in a narrative and historical analysis of certain hadiths, including those concerning disputes between Imam Ali and Fāṭima and Fāṭima’s discontent with Imam Ali. The author rejects such narrations due to their contradiction with verses that affirm Fāṭima’s infallibility and purity from any form of impurity. Furthermore, a historical analysis implies that these narrations may have been fabricated by the ruling authorities for political motives, aiming to downplay Fāṭima’s anger toward the government, which the author refers to as “the phenomenon of hypocrisy within religious communities.”
Hossein Baqeri
Tolou International Institute, Qom, Iran.
