But in order to realize this responsibility fully, we need a manual and we need a guide. Both Shi’i and Sunni sources relay the authentic proclamation of Prophet Muhammad (s) in his last pilgrimage: "I have been summoned (by Allah) and the moment is near for me to answer (to die). I leave among you the two hefty things: the Book of Allah the Almighty and my Household”. The Messenger of Allah (s) had completed his mission when he gave his community all the tools they would ever need till the end of time, for there would no longer be further revelations or messengers, in order to live their lives responsibly towards themselves, towards each other, towards their environment, and towards God.
In this discourse, I wish to focus on the life of Sayyida Fatima (a), who also went by the names al-Siddiqah (the truthful), al-Tahirah (the pure), al-Zakiyyah (the virtuous), al-Batool (the chaste), al-Radhiah (the content), al-Mardhiyyah (the one whom God is content of), al-Shahidah (the witness), and al-Zahra (the blooming flower, the radiant) who was the pre-eminent, peerless chieftess, the doyenne of the women of the world and the doyenne of the women in paradise. A life that was fully absorbed in the Message: the message of Islam, the message of peace and the message of submission to Allah (swt). A life, a striving, and a death for which every breath was for the sake of Allah (swt). A life of responsibility. Let us then immerse ourselves into her life, and live it even if 1%.
Mother of the Messenger and Mother of the Message
She shared with the Messenger (s) all of his suffering, burdens and his pains. She was there to comfort him when some would taunt, curse, and mock him, calling him a sorcerer, deranged, and other such names. She was there to care for him when others threw dirt and stones at him. He (s) would say, “No prophet has ever been harmed as I have”. She stood by him, cared for him, and empathized with him.
She sensed the heaviness of the mandate of consciousness for humankind that he bore on his shoulders and the enmity that he faced. She would wait in anticipation for his return home, finding the marks of pressure, stress, injury and grief. She would embrace him with her sweetness, caress him with her kindness, shower him with her love, consol his worries, and heal his wounds.
She accompanies her father to support him in his loneliness as he was a stranger in his own city, with his own people and his own family. One day, she saw her father prostrating in prayer before the Ka’ba when a cruel man threw the intestines of a camel or a sheep with all its contents on the back of the Messenger (s). Sayyida Fatima (a) ran to him, removing the filth with her small hands, cleaning her father’s head and face, expressing her sadness and condolences to him with her tears, comforting him, and returning him to their home. She encourages the Messenger who carries the Word of God.
It is now that we can understand the meaning of the statement of the Messenger of Allah (s) when he said, “
As Sayyid Muhammad Husayn Fadlallah states, “Had the Prophet (s) not been fully aware of the depth of the personality of Fatima (a), and that she was an image of his soul, thinking, way and message, and that the Message was imprinted in her personality, and her personality dissolved in the Message, it would have been incorrect for him to bind his satisfaction to hers, and his anger to hers. This proves, very clearly, that
Her Education
We find that from her very childhood, Sayyida Fatima (a) was unique. She, along with Imam Ali (a), received their education and upbringing from none other than the Messenger of Allah (s). They were the first students in the
Al-Zahra (a): The Educator
So if this was Sayyida Fatima’s (a) childhood, what then was
One of the teachings that she would emphasize both inside her household and outside of it was that of building social capital – that is, building a society on the basis of trust, ethics, reciprocity, tolerance, justice, mercy, and other such values. We find her concern for society when she says, “And Allah has caused amr b’il ma’ruf (encouraging others towards goodness) and nahi ‘an al-munkar (discouraging other from evil) for the amendment and enhancement of society and the public”.
We have to relive the spirit of al-Zahra (a) who used to think of others before thinking of herself. Imam al-Hasan (a) has narrated, “On the eves of Friday I saw my mother standing in her prayer niche. She was continuously kneeling and prostrating till the dawn broke. I would hear her pray for the men and women, but she did not at all pray for herself. I said, 'Oh mother why did you not pray for yourself like you prayed for others?' So she replied, ‘Oh my son, first thy neighbour and there after your own house’. The biggest virtue that a human being can have is to equate others with one’s self. We find this theme constantly reoccurring in Sayyida Fatima’s (a) syllabus of education. She would repeat the tradition of the Messenger of Allah (s), “You are not a believer until you love for your brother what you love for yourself”. And she would also narrate, “A believer is not truly a believer, if his neighbours do not feel assured that he will do no harm to them. He who believes in God and the Day of Judgment does not hurt his neighbours”.
Al-Zahra (a): The Humanitarian
Her social responsibility was not limited to that of education. She was also the greatest humanitarian. There are many anecdotes of the humanitarianism of the Ahl al-Bayt (a), who used to spend their days in hunger, even as leaders of the expansive Muslim nation, and prefer to give the little food they had and share the company of the poorest. We find many accounts of them giving anonymously to unknown people. Their secret was to live, to strive, and to die for the sake of Allah (swt). Sufficient it is as an example that Allah (swt) has pointed to them as the symbols of humanitarianism when He revealed the verses,
“And they feed, for the love of Allah, the needy, the orphan, and the captive
(Saying),"We feed you for the sake of Allah alone; we desire from you neither reward nor thanks.” [al-Insan, 76:8-9]
In Sayyida Fatima (a), we find someone who confronts all the challenges for the sake of truth and for the sake of justice. She was someone who transcended her personal interests, and this is what we can find of anyone who carries a message. Thus, with Sayyida Fatima (a) we find a pioneer and a dynamic force in the political role of women. Who can take from our Muslim women what Sayyida Fatima (a) and her daughter Sayyida Zaynab (a) legitimized for them?
Despite all of her personal suffering, al-Zahra’s (a) principle concern was that of protecting the Message and the Guardian of the Message. Sayyida Fatima’s (a) stance of protest is the stance of a responsible activist who wishes to awaken the conscience of others. She knew how to cut through propaganda. She gave voice to her side of arguments in sermons matching argument for argument, offering rebuke when strong rebuke could emphasize the meaning of truth, and being lenient when leniency and gentleness could be effective. We find her standing for truth and justice even in her last moments, when she addresses the wives of the Companions of the Messenger (s), saying:
“I tried to awaken them to their acts and show them the burden they had placed upon their own shoulders. Those who act oppressively are far from the blessings and mercy of God. Woe be to those people. They brought down a leader who was at the peak of the mission…"
"Woe be to them! Is it not more worthy to follow the one who guides rather than the one who cannot find his way if he is not guided? What has happened to you? What kind of a judgment is this? You have impregnated the earth with your act. Just wait until the time when it gives birth…”
"For then, the sharp swords of the dominations of the oppressors, anarchy and the rule of tyrants will overcome you. The oppressors will enslave you. No public assets except a small quantity will remain. They will cultivate with force what you have planted with love. At that time you will only sigh for there will be nothing that you can do because you were blind and could not see the truth. They will oblige you because you have turned your faces from the right way and you did not accept it." (How accurate her foresight. Is this not our condition today?)
Her protest was the protest purely for the sake of Allah (swt). Her anger was the anger of the Messenger (s), and the anger of Allah (swt). Her last act of protest was when she asked her husband to bury her at night and level her grave, the location of which is unknown till today, so as to prevent those who oppressed her and who had confiscated the rights of the Message and its Guardian, Imam Ali (a), from taking opportunity of her death by burying their conspiracy along with her. Her motive was such that if the truth cannot be implemented, it can be proven and designed so that time will come to know of it. There are many Muslim historians who have hid her name and marginalized her role, so as to not give rise to the difficult questions that ought to be asked, causing the Muslim ummah to be deprived from the rich lessons of her life – a life dedicated from birth till death to the Message. However, her last act of protest had the foresight as she knew that people would start asking questions: Why would the daughter of the Prophet (s) request to be buried at night? What was happening? Therefore even after her death, she eternalized, gave life, and sustained forever the spirit of those who seek justice and oppose oppression. Her everlasting impact was beautifully expressed in the lamentation of her husband Imam Ali (a) at his returning of God’s gift to the Messenger and himself by saying, “she was a flower from heaven which was nipped in the bud, and returned to heaven, leaving its fragrance behind in the mind as memories”.
The movement of reviving the Message that desires truth, justice, freedom, liberty, equality, principles, morality, and God-consciousness, which opposes tyranny, oppression, discrimination, moral decadence, indifference, and complacency did not begin with Imam Husayn (a). Perhaps it culminated in him. But it began with his mother, Sayyida Fatima (a). Sayyida Fatima (a) ignited the conscience of social responsibility. Let us then heed the words of Imam Ali (a) who said: "two parties are required in order to bring about oppression. One is the oppressor and the other is the one who accepts oppression. Oppression cannot be one sided. An oppressor cannot perform oppression in the air. Oppression is like a piece of iron which is formed by the striking of the hammer of the oppressor upon the anvil of the oppressed." What he is saying is that in the defeat of a society, it is not just the victor who breaks it; society must also be broken.
Sayyid Muhammad Husayn Fadhlallah beautifully captures the life of Sayyida Fatima (a) when he says that, “her stances were stances for the right, and her sorrow was the sorrow for the issue (Islam), and her joy was the joy of the message; the depth of Islam was manifested in the depth of her personality and she amassed within herself all the Islamic human virtues. Being the doyenne of the women of the world implies that she was at the highest level of spirituality and morality”.
To Love Her is to Follow Her
Thus we find in Sayyida Fatima (a) a role model for men and women. We must open up to her message. To follow her we must emulate her. Dr. Ali Shariati emphasizes that this needs both love and wisdom, heart and intellect. One gives an understanding and the other strength. In the words of a French scholar, ‘Wisdom is like the lights of a car which show the way. Love is like the motor which makes it move’. Each is nothing without the other. A motor, without lights, is blind love, which is dangerous. Hence, love for the great personalities of humanity is not only an emotion but a stance.
The greatest calamity today that ought to be the subject of lamentation is that we have limited the spirit of our great personalities to tragedies and miracles, while failing to absorb the rich lessons of their lives and reflecting it onto others. The Ahl al-Bayt (a) are ‘ibra (examples) and ‘abra (a bridge or medium). We have to move with the Ahl al-Bayt (a) not only in history but in reality. Loving them is motion, not mere emotion. Loving them is a stance. To love them is to follow them.
A Du’a from al-Zahra (a)
“Oh Allah! belittle me in my eyes and glorify and magnify Your station to me. And inspire in me Your obedience and the practice which may cause Your pleasure and the shunning and evading from things which are the cause of Your wrath, oh the most merciful of all!”
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Muhammad H
References:
[1] “Fatima is
[2] “The Infallible Fatimah (a): A Role Model for Men and Women” by Sayyid Muhammad Husayn Fadlallah