The Adversities of Lady Fatimah (AS)

The Adversities of Lady Fatimah (AS)

Lady Fatimah (AS) was a woman, but her stature was that of the Almighty’s power. She was human, yet her rank was beyond comprehension. Look at her, her husband, her father, and her children—what status they hold! Despite all this, the suffering and hardship she endured were immense.

The great tragedies of Lady Fatimah (AS) are as hidden as her essence. Many elegies and lamentations are recited for her, but they often focus on the burning door and similar incidents, while her actual trials were far more extensive. The hardships that Lady Fatimah (AS) suffered remain largely concealed in the eyes of historians, and many are unaware of the full extent of her suffering.

The Role of Aisha in the Martyrdom of Lady Fatimah (AS)

Aisha had no children, and for this reason, she harbored deep animosity and hatred toward Lady Fatimah (AS). Even the unjust caliphs, such as Abu Bakr and Umar, were not as opposed to her as Aisha was. It could be argued that many of the enmities against the Ahl al-Bayt (AS) stemmed from Aisha’s provocations, as she held a prominent position within the community, far beyond what the caliphs held. Aisha, contrary to being a mere ordinary woman, was part of the second group—those who represented the opposite of “kawthar,” or those disconnected from it, and not from the third group, the common masses.

Aisha is mentioned frequently in history, often holding titles greater than those of the caliphs themselves. Her role throughout the early Islamic period is noticeable—whether at home, in public places, or in private; she was involved in various schemes, both before and after Islam, and both with and without the Prophet (PBUH).

When the Prophet (PBUH) recited a verse in public, no one dared to defend him, not knowing what to do. However, Aisha alone defended the Prophet (PBUH) and began reading the Qur’an, nullifying the plans of the opponents. When an impudent individual insulted the Prophet (PBUH), no one had the courage to defend him, but Aisha grabbed the man’s collar and slapped his face.

Aisha, with her strong character, displayed much hatred and animosity toward Lady Fatimah (AS). Whenever she saw her, she would lose control because Lady Fatimah (AS) was the mother of Hasan and Husayn (AS), the daughter of the Prophet (PBUH), and the wife of Ali (AS). For these reasons, Aisha was envious and harbored more than mere jealousy; it was a deep-rooted animosity.

Aisha was an undignified woman with many moral and historical problems. When she saw Lady Fatimah (AS) in her splendor, she became inflamed, especially due to the way the Prophet (PBUH) treated Lady Fatimah (AS). As a result, she frequently criticized the Prophet (PBUH), unaware that the relationship between the Prophet (PBUH) and Lady Fatimah (AS) was divinely ordained.

The Status of Lady Fatima in the Cosmos of Divine Manifestations

The divine realm concerning Lady Fatima Zahra (peace be upon her) is a matter that renders the mature intellect incapable of fully grasping its vastness. Only a divine, illuminated heart, guided by truth, can begin to understand the essence of her incomparable virtues. Understanding the radiant nature of Lady Fatima is one of the most complex and intricate subjects in the realm of divine authority (Wilayah). Many of the truths surrounding her are expressed in metaphoric language and subtle hints, which, for those who are attuned to the deeper meanings, speak louder than explicit words.

This work, which delves into Surah Al-Kawthar, can be regarded as an epitome of the identity of Lady Fatima Zahra. In this work, I explore her position in the divine manifestation chain, the reasons behind her martyrdom, and the intense affection she had for Prophet Muhammad (peace be upon him). The influence of Aisha and the actions of the two caliphs, as well as their role in the martyrdom of Lady Fatima, are highlighted as key factors.

Introduction

Praise be to Allah, the Lord of the worlds, and blessings and peace upon Muhammad and his purified progeny, and perpetual curses upon their enemies.

Contemplating the celestial realms of Lady Fatima Zahra and her exceptional status within the chain of cosmic manifestations of existence leaves the mature intellect in awe. It is only the illuminated intellect, guided by truth, that can even begin to perceive the smallest fraction of the ocean of her divine virtues.

To understand the divine light of Lady Fatima Zahra is one of the most difficult, complex, and profound discussions in the domain of divine authority (Wilayah). Many of her profound qualities are expressed in metaphorical or allusive terms, making them more potent than if they were directly stated.

This work explores Surah Al-Kawthar, which is regarded as the essence of Lady Fatima, to illuminate her esteemed position in the history of existence and to reflect on the factors leading to her tragic martyrdom, including the deep affection she had for the Prophet and the role played by Aisha and the two caliphs in her death.

Surah Al-Kawthar: The Identity of Lady Fatima Zahra

Surah Al-Kawthar is a signature of Lady Fatima Zahra’s essence, just as Surah Al-Ikhlas serves as the declaration of the divine truth (Allah). This surah speaks of a deep historical lineage. Like all other surahs in the Qur’an, Surah Al-Kawthar is complex, profound, and, at the same time, simple and clear. It is the shortest surah in the Qur’an, revealed in Makkah, yet its brevity does not diminish its profound and universal message. It speaks of the “lineage of humanity” throughout history and, more importantly, the eternal cosmic significance.

The divine lineage as discussed in the surah divides humans into three categories:

1. The People of Truth – those who truly embody and reflect the truth.
2. The People of Falsehood – those whose actions align with falsehood.
3. The Masses – those who are not specifically aligned with either side, living ordinary lives without a deeper commitment to the truth or falsehood.

The first two categories represent the individuals who steer the course of human history, whether toward truth or falsehood, and it is through their leadership that the trajectory of human existence is shaped. The masses, however, form the majority but are not the driving force; they are merely the followers. Whether they follow truth or falsehood depends on the influence of the leaders.

The Meaning of Al-Kawthar

Many interpretations have been suggested regarding the meaning of “Kawthar,” ranging from it being a river in Paradise to “abundant good.” However, when we examine the surah more closely, it becomes clear that the surah itself defines its meaning. The surah juxtaposes “Kawthar” and “Abtar” (the one who is cut off), and in this comparison, the meaning of “Kawthar” is explained.

The word “Abtar” refers to being cut off, severed, and disconnected, while “Kawthar” implies being uncut, continuous, and everlasting. The surah speaks to the eternal nature of Lady Fatima’s legacy and influence, standing in contrast to the transient and disconnected nature of those who oppose the truth.

The Hidden Grave of Lady Fatima

The hidden status of Lady Fatima’s grave is tied to the mystery surrounding her. The significance of her burial and the reasons behind its concealment lie in the profound and unquantifiable stature of her being. While the graves of other historical figures could have been revealed, the grave of Lady Fatima is intentionally concealed, as her essence transcends the limitations of physical space.

Even if the location of her grave were known, it would not fully resolve the question of her status. The true nature of her being remains a divine mystery that can never be fully grasped. The cryptic references to her in the traditions and historical accounts only further confirm her position as beyond ordinary comprehension.

Lady Fatima as the “Kawthar”

Lady Fatima Zahra is not merely a person of abundant goodness (kheer kathir), as some may interpret “Kawthar” in a literal sense. The true essence of her being is much greater than this. She is the manifestation of divine authority and the eternal, unbreakable link between the Creator and His creation. In contrast to those who are “Abtar” (severed and disconnected), Lady Fatima represents continuity, connection, and the eternal flow of divine grace.

Her status is beyond the limits of mere human understanding, and her legacy is one that transcends time, holding a profound impact on all who seek the truth.

The Suffering of Lady Fatima Zahra

The suffering of Lady Fatima Zahra is immeasurable, and its full extent is often hidden from view. The calamities she faced in her life, including the animosity and hostility she endured from certain individuals in early Islamic history, were significant and profound. Many of her sufferings are not well known, and only those who deeply study her life can begin to comprehend the full scope of her trials.

One of the most profound aspects of her suffering was her relationship with Aisha, whose animosity toward her added to the trials Lady Fatima endured. Aisha’s jealousy and antagonism were key factors in the hardships faced by Lady Fatima and her family. The role that Aisha played in the injustices faced by Lady Fatima, as well as the broader political context of the early caliphate, must be examined to fully appreciate the depth of her suffering and the profound impact of her martyrdom.

The Role of Aisha and the Early Caliphs in the Suffering of Lady Fatima Zahra

The political landscape of the early Islamic state played a significant role in the suffering of Lady Fatima Zahra. After the passing of the Prophet Muhammad (peace be upon him), the succession crisis and the resulting tensions among the companions of the Prophet deeply affected Lady Fatima and her family. One of the most notable figures in this conflict was Aisha, the wife of the Prophet, who held a prominent position in the early Islamic community.

Aisha’s actions and attitudes toward Lady Fatima were influenced by the political dynamics of the time, leading to significant animosity between them. Despite the fact that Lady Fatima was the daughter of the Prophet, she faced immense opposition, particularly from those who sought to consolidate power after the Prophet’s death.

Aisha’s role in the political intrigue of the time, including her involvement in the dispute over the caliphate, has been a point of contention in Islamic history. While she was a respected figure, her opposition to the rightful succession of Imam Ali (peace be upon him) and the unjust treatment of Lady Fatima cannot be overlooked. Her actions contributed to the suffering and marginalization of Lady Fatima and her family, culminating in the tragic events surrounding the martyrdom of Lady Fatima.

The Tragic Martyrdom of Lady Fatima Zahra

The martyrdom of Lady Fatima Zahra is one of the most sorrowful events in Islamic history. After the passing of the Prophet Muhammad (peace be upon him), Lady Fatima experienced immense grief, particularly due to the injustices faced by her husband, Imam Ali (peace be upon him), and the persecution of her family.

The oppression and mistreatment of Lady Fatima escalated when the caliphate, under the rule of the first two caliphs, sought to assert authority over the rightful heirs of the Prophet. Lady Fatima’s protests against the usurpation of Imam Ali’s rightful position as the Prophet’s successor led to her physical and emotional suffering. She was subjected to various forms of abuse, including being denied her rightful inheritance of Fadak, which was a gift from the Prophet.

Her final days were marked by intense suffering, both physical and emotional. The injuries she sustained from the attack on her home, along with the emotional toll of losing her father and witnessing the political injustice surrounding her, contributed to her premature death. Lady Fatima’s martyrdom is seen as a direct consequence of the oppressive political climate of the time, which sought to undermine the Prophet’s family and prevent them from assuming their rightful position in the leadership of the Muslim community.

The Spiritual Legacy of Lady Fatima Zahra

Despite the immense suffering she endured, Lady Fatima Zahra left a profound spiritual legacy that continues to inspire Muslims around the world. Her unwavering devotion to Allah, her exemplary character, and her deep love for the Prophet Muhammad (peace be upon him) serve as a guiding light for all believers.

Lady Fatima’s life and martyrdom exemplify the highest ideals of faith, sacrifice, and resilience. Her role as a mother, wife, and daughter was marked by unparalleled devotion and selflessness, and her suffering only strengthened her resolve to uphold the truth. She became a symbol of steadfastness in the face of adversity, and her legacy continues to inspire generations of Muslims to stand for justice, truth, and righteousness.

Her unwavering commitment to the teachings of Islam and her steadfast support for Imam Ali (peace be upon him) as the rightful successor of the Prophet Muhammad (peace be upon him) laid the foundation for the Shi’a faith. The Shi’a view of Lady Fatima Zahra as the embodiment of divine purity, wisdom, and leadership underscores her central role in Islamic spirituality.

Lady Fatima Zahra’s Relationship with the Prophet Muhammad (PBUH)

The relationship between Lady Fatima and the Prophet Muhammad (peace be upon him) was one of deep love, respect, and mutual admiration. Lady Fatima was the only child of the Prophet who survived into adulthood, and her bond with him was unique. The Prophet had a special affection for Lady Fatima, as she was his only surviving child after the death of his sons, Qasim and Abdullah.

In many hadiths, the Prophet expressed his deep love for Lady Fatima, saying that she was the “light of his eyes” and that her happiness was his happiness. He was deeply affected by her pain and suffering and would often express his concern for her well-being. Lady Fatima, in turn, was a devoted daughter who cared for her father with great tenderness and love.

The bond between them was so profound that the Prophet Muhammad (peace be upon him) once stated, “Fatima is a part of me. Whoever hurts her, hurts me.” This statement underscores the deep connection between the Prophet and his daughter, reflecting the integral role that Lady Fatima played in his life.

The Divine Protection of Lady Fatima Zahra

Lady Fatima Zahra is often regarded as one of the most spiritually pure individuals in Islam. Her status as a divinely protected and infallible figure is central to her identity in Islamic theology. The Qur’an explicitly refers to her purity in Surah Al-Ahzab, verse 33, where Allah declares: “Indeed, Allah only wishes to remove from you the impurity, O people of the household, and to purify you with a thorough purification.”

This verse is often cited by both Sunni and Shi’a scholars as evidence of Lady Fatima’s divine purity and her special status among the Prophet’s family. Her infallibility, along with that of her father, husband, and children, is a central tenet of Shi’a belief and reflects her elevated position in the Islamic tradition.

Conclusion

The life and legacy of Lady Fatima Zahra (peace be upon her) remain a source of inspiration for Muslims across the world. Her strength, resilience, and unwavering commitment to truth and justice in the face of overwhelming adversity continue to serve as a model for all believers. Despite the challenges she faced during her lifetime, Lady Fatima’s spiritual legacy endures, and her role as a mother, daughter, and wife remains unparalleled in the Islamic tradition.

Her martyrdom, the suffering she endured, and the injustice she faced have been central to the development of Islamic thought and theology, particularly within the Shi’a tradition. Lady Fatima’s life serves as a powerful reminder of the importance of standing up for truth, justice, and righteousness, no matter the cost.

In the end, Lady Fatima Zahra (peace be upon her) remains one of the most significant and revered figures in Islamic history, and her legacy will continue to inspire generations to come.

Fatimah al-Zahra (PBUH) and the Hidden Essence of Wilayah

The discussions concerning Fatimah al-Zahra (PBUH) and the door to Wilayah are profoundly complex and intricate, governed by layers of depth and ambiguity. It is difficult to fully comprehend her Wilayah, for understanding the role of Fatimah (PBUH) is essential to grasp the complete and authentic concept of Wilayah. While the axis of Wilayah rests upon the figure of the noble Prophet Muhammad (PBUH), its hidden, deeper essence and core truth lie with Fatimah al-Zahra (PBUH). One of the key challenges in comprehending the concept of Wilayah is the profound nature of the role of Fatimah (PBUH); indeed, the Wilayah of anyone is not complete or even correct without recognizing her.

The Verse of Mubahila and the Status of Fatimah (PBUH)

In the Qur’anic verses and narrations regarding Wilayah and the revered Fatimah al-Zahra (PBUH), there is abundant evidence, with the verse of Mubahila standing out as a direct and significant testament to her role in Wilayah. The verse reveals a truth far greater than its apparent meaning. The verse states: “The truth is from your Lord, so do not be among the doubters” (Qur’an, 3:60). After the declaration of truth, it goes on to command: “So whoever argues with you concerning it after what has come to you of knowledge, say: ‘Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us pray and invoke the curse of Allah upon the liars'” (Qur’an, 3:61).

Among the verses that are cited to establish the Wilayah of Fatimah (PBUH), the verse of Mubahila is one of the clearest and most distinguished. Following the affirmation of truth, the verse commands: “If they continue to argue with you after the truth has been made clear, then let us engage in Mubahila.” This action is a manifestation of reality, not merely an intellectual or verbal debate. In this case, the truth must be brought into the open and made tangible.

Previously, discussions and evidence had been presented, drawing upon the Qur’an, the Torah, the Gospel, and the Psalms. However, the resolution of the issue could not be achieved through debate alone, as these are words that remain inert unless they are brought into the world of action, as fire is harmless when it remains in the mind but consumes when it is acted upon. Therefore, the Qur’an calls for a literal demonstration of the truth through Mubahila.

The Prophet Muhammad (PBUH) instructed: “Let us bring forth our children and your children, our women and your women, and ourselves and yourselves.” This was not merely a matter of argumentation; rather, it was a demonstration of truth in front of all. It was understood that the presence of the family of the Prophet (PBUH) was essential in this demonstration. On the morning of the Mubahila, the Prophet (PBUH) brought his beloved grandsons, Imam Hasan (PBUH) and Imam Husayn (PBUH), while Fatimah (PBUH) followed behind him and Ali (PBUH) behind her.

Though the term “sons” is plural, only two individuals are intended, and likewise, the term “women” refers to one woman, and “ourselves” refers to two individuals. This linguistic choice emphasizes the special status of Fatimah (PBUH) and her unique role. The Mubahila with the Christian delegation from Najran ended with the recognition of the divine truth of the Prophet’s message and the acknowledgment of the purity of the family that was brought forth. The Christian delegation, upon witnessing the presence of the Prophet, his daughter, and his grandsons, recognised the divine authenticity of the Prophet’s message, understanding that these five were the key figures mentioned in the scriptures of earlier prophets.

The Relationship Between Fatimah (PBUH) and the Prophet Muhammad (PBUH)

There are numerous narrations from both Shi’a and Sunni sources regarding the relationship between the Prophet Muhammad (PBUH) and Fatimah al-Zahra (PBUH), reflecting the deep love, respect, and reverence that the Prophet held for his daughter. It is noted that whenever Fatimah (PBUH) entered the presence of the Prophet (PBUH), he would stand up to greet her and would make her sit in his place. Likewise, whenever the Prophet (PBUH) visited her house, Fatimah (PBUH) would rise to greet him and would make him sit in her place. No such account exists regarding Ali (PBUH).

A’isha, the wife of the Prophet (PBUH), expressed jealousy and discontent at the affection the Prophet showed to Fatimah (PBUH). She even questioned the Prophet: “Why do you kiss Fatimah so frequently? Why do you place her tongue in your mouth as if you are drinking honey?” The Prophet (PBUH) would respond by saying, “Yes, I drink honey,” indicating the sweetness of his love for her. Moreover, he would embrace Fatimah (PBUH) and breathe in her fragrance, which he described as the scent of Paradise. Fatimah (PBUH) is not merely an ordinary individual; she is the essence of purity, grace, and divine closeness.

Fatimah (PBUH) and Wilayah

Fatimah al-Zahra (PBUH) is the embodiment of Wilayah in its truest sense. No title—whether Prophet, Imam, or any other designation—can fully encompass her rank. She stands as the axis of Divine Authority, and her unique position transcends any worldly designation. Her role in the Mubahila and her status as the heart of the Prophet’s household underscore this supreme position.

The fact that the Prophet (PBUH) always sought to greet Fatimah (PBUH) first upon his return to Medina and bid her farewell last before leaving is indicative of her central position in his heart and in the spiritual realm. Her stature was so great that even in the Day of Judgment, the Prophet (PBUH) is said to approach her first, and the people of the Day of Judgment are instructed to lower their heads and avert their eyes in her presence as a sign of her unparalleled dignity.

The Hostility Towards Fatimah (PBUH)

The hostility towards Fatimah (PBUH) is rooted in her unparalleled closeness to the Prophet Muhammad (PBUH). A’isha’s jealousy towards Fatimah (PBUH) stemmed from the latter’s noble status and the fact that her sons, Hasan (PBUH) and Husayn (PBUH), were the rightful heirs to the Prophet’s message. This jealousy eventually manifested in a profound antagonism toward Imam Ali (PBUH) and his family, contributing to the unfortunate events following the death of the Prophet (PBUH), including the attack on Fatimah’s (PBUH) house and the subsequent persecution of the Ahl al-Bayt.

A’isha’s bitterness, fuelled by her own inability to bear children, led her to harbour resentment against Fatimah (PBUH), who, as the daughter of the Prophet (PBUH), had blessed offspring, including the future leaders of the Muslim ummah. This animosity eventually contributed to the betrayal and oppression that the family of the Prophet (PBUH) endured.

In conclusion, the status of Fatimah al-Zahra (PBUH) is incomparable, and understanding her role in Wilayah is crucial to comprehending the full meaning of Divine Authority in Islam. Her elevated position in the spiritual realm and her deep connection to the Prophet (PBUH) are key aspects of Islamic theology, particularly within the Shi’a tradition, and should be understood in their entirety to appreciate the significance of her role in the unfolding of Islamic history.

The Relationship Between Fatimah (PBUH) and the Prophet Muhammad (PBUH)

Fatimah al-Zahra’s (PBUH) connection to the Prophet Muhammad (PBUH) transcends that of a typical father-daughter bond. This unique relationship is a source of spiritual and moral guidance for the Muslim community. The Prophet (PBUH) would often express his immense love for her, and in the Qur’an, we see numerous verses that highlight the revered status of Fatimah (PBUH).

In fact, Fatimah (PBUH) held such a special place in the Prophet’s heart that her arrival would cause him to rise in respect. Whenever Fatimah (PBUH) entered the room, the Prophet (PBUH) would stand, greet her, and offer her a seat in his place. His affectionate treatment of Fatimah (PBUH) served as a powerful example for the ummah, illustrating not only the importance of familial bonds but also the value of respect and reverence for individuals of great piety and virtue.

Moreover, the Prophet Muhammad (PBUH) often referred to Fatimah (PBUH) as a symbol of purity and righteousness. In fact, on several occasions, he made it clear that Fatimah (PBUH) was his “sweet fragrance” in this world, a source of joy and comfort in his life, and a source of light for the believers. Her presence was a constant reminder of the Prophetic mission and the significance of the family of the Prophet (PBUH) in the broader Islamic narrative.

The Verses Revealing Fatimah’s Status

There are numerous verses in the Qur’an that are often associated with Fatimah (PBUH), affirming her divine status and connection to the spiritual lineage of the Prophet (PBUH). The verse of Mubahila is one such instance that directly speaks to her exceptional rank. It is a direct testament to her connection to divine truth, as indicated by her presence alongside the Prophet (PBUH) in this moment of prayer and supplication.

When the Christian delegation from Najran came to the Prophet (PBUH), they debated the legitimacy of his message. The Qur’an refers to this event in Surah Aal-e-Imran (3:61), where the Prophet (PBUH) was instructed to call upon his own family—his daughter, his son-in-law, and his grandsons—as part of a prayer of Mubahila. This action, while outwardly simple, carried profound implications regarding Fatimah’s (PBUH) status as a symbol of divine purity and truth.

During the Mubahila, the Prophet (PBUH) took only a select few with him—Fatimah (PBUH), her sons Hasan (PBUH) and Husayn (PBUH), and Ali ibn Abi Talib (PBUH). This intimate group was the embodiment of purity, an example of the ideal Muslim family chosen by Allah to represent the essence of His message. The significance of this event cannot be overstated, as it highlighted not only the spiritual purity of the Prophet’s family but also their unparalleled status in the eyes of Allah.

Fatimah’s (PBUH) Role in Wilayah

In Shi’a Islam, the concept of Wilayah (divine authority) is inseparable from the figure of Fatimah al-Zahra (PBUH). As the daughter of the Prophet (PBUH), she is the personification of this divine authority, embodying the spiritual and moral leadership that is essential for the Muslim ummah. Her Wilayah is a continuation of the spiritual legacy of the Prophet (PBUH) and plays a vital role in understanding the true nature of Islamic leadership.

Fatimah’s (PBUH) role in the event of the Mubahila and her participation in the key moments of Islamic history demonstrate her central position in the unfolding of divine will. The very fact that her family was chosen by the Prophet (PBUH) to represent the best of humanity in the eyes of Allah speaks to her pivotal role in the broader cosmic scheme.

Moreover, Fatimah (PBUH) is the mother of the Imams of the Shi’a, whose spiritual leadership is believed to be divinely appointed. As such, her own Wilayah, rooted in her pure lineage, is directly tied to the legitimacy of the Imamate in Shi’a theology. The concept of Wilayah is not merely an intellectual construct but is closely tied to the actions and presence of Fatimah (PBUH) and her descendants, the Imams, who serve as the rightful guides for the Muslim community.

Fatimah’s (PBUH) Role in the Muslim Ummah

Fatimah al-Zahra (PBUH) was not only a beloved daughter and wife, but also a deeply committed and influential figure within the Muslim ummah. Her exemplary conduct, spiritual purity, and commitment to the truth made her a model for all Muslim women and men. She was a woman of deep faith, perseverance, and piety, and her life continues to serve as an example of how one should live in accordance with divine guidance.

The teachings and actions of Fatimah (PBUH) are crucial to understanding the essence of Islamic womanhood. She exemplified the highest standards of character, devotion, and service to Allah. Through her, the ummah learns the values of modesty, humility, patience, and selflessness. Fatimah (PBUH) remains an enduring symbol of faith, piety, and resilience for Muslims around the world.

The Hostility Faced by Fatimah (PBUH)

Despite her revered status, Fatimah (PBUH) faced significant challenges during her life, particularly in the period following the death of the Prophet Muhammad (PBUH). After the Prophet’s passing, Fatimah (PBUH) and her family became the target of political and theological opposition. This hostility was primarily driven by those who sought to undermine the legitimacy of the Prophet’s family and to seize control of the leadership of the Muslim community.

One of the most painful moments in Fatimah’s (PBUH) life was the attack on her house. After the dispute over the rightful leadership of the Muslim ummah, the door to her home was set on fire, and she was injured during the confrontation. These events led to her eventual death at a young age, marking a tragic chapter in Islamic history.

Fatimah’s (PBUH) suffering at the hands of those who opposed the Prophet’s family is a powerful reminder of the challenges faced by the Ahl al-Bayt (the family of the Prophet) and their unwavering commitment to the truth. Despite the physical and emotional wounds she endured, Fatimah (PBUH) remained steadfast in her faith, and her life continues to serve as a source of inspiration for all Muslims.

Conclusion: The Enduring Legacy of Fatimah (PBUH)

Fatimah al-Zahra (PBUH) remains one of the most important figures in Islamic history. Her role in the establishment of Wilayah, her participation in the Mubahila, and her exemplary life continue to influence Islamic thought and practice. As a woman of unparalleled piety and virtue, Fatimah (PBUH) symbolizes the highest ideals of Islam and serves as a model for Muslims to follow in all aspects of their lives.

Her legacy, particularly within the Shi’a tradition, is foundational to the understanding of divine leadership and the concept of Wilayah. Fatimah’s (PBUH) unique position as both a daughter of the Prophet Muhammad (PBUH) and the mother of the Imams reflects the divine wisdom in the unfolding of Islamic history. Her life and sacrifices are a testament to the power of faith, the strength of character, and the enduring importance of following the path of righteousness.

Thus, Fatimah al-Zahra (PBUH) is not merely a figure from the past but a living symbol of the spiritual and moral ideals that continue to guide the Muslim ummah. Her memory and example remain an integral part of Islamic consciousness, offering lessons of patience, resilience, and unwavering devotion to the truth.

Surah Al-Kawthar, The Identity of Lady Fatimah (PBUH)

In the name of Allah, the Most Gracious, the Most Merciful

“Indeed, We have granted you the Kawthar. * So pray to your Lord and sacrifice. * Indeed, your enemy is the one cut off.”

Surah Al-Kawthar, The Identity of Lady Fatimah (PBUH)

Surah Al-Kawthar is the identity of Lady Fatimah Zahra (PBUH), just as Surah Al-Ikhlas represents the identity of Allah (the Divine). This surah speaks of a historical lineage. Like all surahs in the Quran, Surah Al-Kawthar is both profound and complex, yet simple and fluent. It is the shortest surah in the Quran, revealed in Mecca, but its cause of revelation is not limited to private matters. Rather, it indicates a universal and widespread law that relates to “human lineage.” Human lineage in history has taken many forms, and upon careful examination of social and historical matters, one can see that this lineage governs all aspects of human life.

The historical lineage tells us that humans are divided into three categories:

1. The People of Truth, those who are worthy of the title of truth.
2. The People of Falsehood.
3. The Masses.

The first two categories, the people of truth and falsehood, are the leaders of truth or falsehood, and though they may be limited in number, in terms of quality, they have shaped human history and always determined its fate. On the other hand, the masses, despite being numerous, represent the lowest tier of human lineage. Therefore, some people stand with truth, while others stand with falsehood. These two positions are significant in quality, but the third category neither represents truth nor falsehood, and only forms the numerical basis of human history, changing the balance between truth and falsehood.

Careful study of human history reveals that the leaders of societies, whether on the side of truth or falsehood, have always been few. True scholars, righteous individuals, and those worthy of the titles of piety and wisdom are rare in every society, just as those who are truly immersed in disbelief, tyranny, and enmity are also few. Yet, common people are abundant. When we say that the distinguished individuals are few, we also consider the pretenders, for some may claim to be proponents of truth, knowledge, and insight, but when it comes to action, it becomes clear that they possess nothing.

What shapes human history and drives it forward is quality, not quantity. Individuals, not masses, make history; the masses serve as followers. It is the leaders, the thinkers, the proponents of truth or falsehood, who have the courage and bravery to lead and create movements.

Surah Al-Kawthar, therefore, addresses the social meaning and quality of human history, not its quantity. It does not refer to the third group, the masses, but rather focuses on those who are distinguished and unique, whether in the realm of truth or falsehood. The words “Kawthar” and “Abtar,” the addressing of the Prophet, and the contrast between “Indeed, We have granted you the Kawthar” and “Indeed, your enemy is the one cut off” all convey this message.

In this surah, the third group—the masses—is not mentioned. There is no reference to “the people” (Nas). It only mentions two groups of the distinguished: “Kawthar” and “Abtar.” The general people are followers, and thus, if they follow the truth, truth will be strengthened, and if they follow falsehood, falsehood will be strengthened. If they support the truth, truth will prevail, and if they support falsehood, falsehood will prevail. Hence, the Quran sometimes harshly confronts a specific person, as seen in “Perish the hands of Abu Lahab and perish,” for Abu Lahab was not an ordinary person but someone who had a specific ideology, and it is for this reason that Allah condemns him so strongly.

To understand this verse better, consider an example: if someone wrongs you, does not repay a debt, and repeatedly commits violations, you may get angry and confront them. In the same way, Allah, in His wrath, condemns individuals like Abu Lahab because they have an ideological influence, not because they are ordinary people.

A person must strive in their short life to avoid the path of the third group, which is characterized by mere eating, sleeping, and ordinary routines. The masses simply seek basic sustenance and live a very regular life, leaving behind only a house, a car, and a family. But those who are thinkers, spiritual, and strong in character should distance themselves from this path and strive to come closer to the truth.

The Meaning of Kawthar

The many interpretations of the meaning of “Kawthar” have made it a subject of much debate. Some say it means “a river in paradise,” others say it means “a great good.” However, upon examining the surah closely, it becomes clear that despite being the shortest surah, it holds profound meaning. The surah itself provides the explanation of the words. The surah compares “Kawthar” and “Abtar,” and the phrase “Indeed, your enemy is the one cut off” clarifies the meaning of “Indeed, We have granted you the Kawthar.”

The word “Shani’ak” refers to the one who harbors enmity toward the Prophet. No scholar can claim that this word refers to Allah or anyone else, as it is addressed specifically to the Prophet. The term “Abtar” means “cut off,” and in contrast, “Kawthar” refers to something continuous, unbroken, and eternal.

The Occasion of Revelation of Surah Al-Kawthar

After the Prophet (PBUH) was blessed with two sons, Abu al-Qasim and Abdullah, Allah gave him Lady Fatimah (PBUH) to prevent anyone from claiming that the Prophet had no male heirs. However, both of his sons passed away, and this surah was revealed, indicating that the true gift from Allah, the “Kawthar,” was Lady Fatimah (PBUH), who would carry on the Prophet’s lineage in a unique and divine way. The challenge of the Prophet’s critics was that he had no surviving male heirs, and this issue was resolved when Allah granted him Lady Fatimah (PBUH), and thus, the divine gift was realized.

Lady Fatimah (PBUH); The Essence of Existence

When we refer to the natural state of humans, it is evident that men are physically stronger than women, and the foundation of lineage and essence in the soul is male. However, in the case of Lady Fatimah (PBUH), she is the foundation of all existence. Imam Ali (PBUH) is an Imam, but Imamate is not confined to him alone. The Prophet Muhammad (PBUH) is also an Imam, but Prophethood is not exclusive to him. There were many other prophets. However, the title of “Zahra” (meaning the “radiant one”) is unique, and Lady Fatimah (PBUH) represents the center of all existence. She is the divine essence and the “Kawthar” through which Allah demonstrates His power.

If “Kawthar” were to refer to a male heir, such as an Imam or Prophet, it would be plural. However, Lady Fatimah (PBUH) is the “Kawthar,” and she is higher than the titles of Imamate or Prophethood. The “Kawthar” represents the inner reality of Wilayah (Divine Authority), which is stronger than both Prophethood and Imamate. Prophethood and Imamate are the outward expressions of Wilayah. Every Prophet and Imam holds their position according to the extent of their Wilayah, and Wilayah is the essence that leads to perfection.

The Verse of Mubahala and the Status of Lady Fatimah (PBUH)

Among the verses of the Holy Qur’an and the narrations regarding the concept of Wilayah (guardianship) and the esteemed position of Lady Fatimah (PBUH), numerous proofs exist. Among these, the verse of Mubahala stands as a clear and profound evidence regarding the truth of Wilayah. What is expressed in this verse is a reality beyond a mere superficial understanding of Wilayah. The verse states: “The truth is from your Lord, so do not be among the doubters.” (1) The truth from God and your Lord is undeniable, and there should be no room for doubt, especially for you, the final Prophet.

After declaring the truth, the verse continues: “So if anyone disputes with you after knowledge has come to you, say, ‘Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves.’” (2) It is now time for Mubahala.

1. Al-Imran / 60

Among the verses of the Qur’an that are cited in relation to Lady Fatimah (PBUH) and the concept of Wilayah, the verse of Mubahala stands out as one of the most significant and sublime. This verse, after the declaration of truth, says: “So if anyone disputes with you after knowledge has come to you.” Once the truth is clear and established, and if the Christians do not accept it, then discussions, debates, and arguments no longer hold any value. The matter must be taken to the field of reality, where the truth is exposed directly.

Up until now, we have used reasoning and cited the Qur’an, and you have referred to the Torah, the Gospel, and the Psalms. However, the problem remains unsolved because all that is happening is debate, argument, and discourse. It is like fire: as long as it is only in your mind, it does not burn; but once it is brought outside, it will burn. We must bring the truth into the open and perform Mubahala.

1. Al-Imran / 61

“Let us call our sons and your sons, our women and your women, and ourselves and yourselves.” The time has come for Mubahala—not just with reasoning and proof, but by bringing the truth into the field and manifesting it physically. This means that whatever we possess of truth, we bring into the open, and so must you. This is why in the history of the Ahl al-Bayt (PBUH) and in the context of Jews and Christians during the event of Mubahala, there is no dispute or denial. The incident is a well-known and accepted fact.

The Holy Prophet Muhammad (PBUH) after arguing and reasoning, declared the necessity of Mubahala and said, “Let us call our sons and your sons, our women and your women, and ourselves and yourselves.”

Mubahala means to confront and challenge, and in this case, it is the manifestation of the truth in front of everyone. To summarise, that night was a unique one for the world, as everyone wondered who would be brought to the field the next day.

“Children, bring your sons, and we will bring ours; women, bring your women, and we will bring ours.” Many Muslims must have thought the Prophet would surely bring me along. Some may have thought, perhaps not. But when the morning arrived, the Holy Prophet (PBUH) took Imam Hassan (PBUH) in his arms and held Imam Hussain (PBUH) by the hand; Lady Fatimah (PBUH) followed behind the Prophet, and Imam Ali (PBUH) was behind her.

The term “sons” is in the plural, but here it refers to two people; “women” is also in the plural, but refers to one person; “selves” is plural, but refers to two individuals. The word used here in Arabic for “sons,” “women,” and “selves” is generic, which can refer both to singular and plural forms.

Thus, there are two instances of Mubahala: one against the Christians of Najran, and another against the Ahl al-Bayt (PBUH) and the Muslims. After Ali, no one else could be brought forward to stand with the Prophet; and aside from Lady Fatimah (PBUH), there is no other woman who could be brought forward. And there were no other children besides Hassan and Hussain. Therefore, the family of the Prophet was brought to the field of Mubahala because the others did not meet the criteria.

1. Al-Imran / 61

When the Christians saw the Prophet (PBUH) holding his grandsons in his arms, Lady Fatimah (PBUH) behind him, and Imam Ali (PBUH) behind her, they understood that this was the truth and realised that the Prophet’s mission was confirmed. They acknowledged that these five were the true representatives of the message of Islam, just as their names had been foretold in previous scriptures, such as the Torah, Psalms, Gospel, and other sacred books.

The significance of this moment in Mubahala is profound. The Christians, upon seeing the Prophet’s family, refrained from carrying out the challenge of Mubahala because they realised that if the curse of God were invoked upon the liars, they would be destroyed, and none of them would survive. Hence, they decided not to proceed.

The concept of “liars” in this context does not refer merely to false statements but to those who outwardly declare the truth while rejecting it internally. As the Qur’an points out, the real liars are those who deny the truth within their hearts despite their verbal affirmations. This distinction is crucial in understanding the significance of Mubahala.

The Relationship between Lady Fatimah (PBUH) and the Holy Prophet (PBUH)

There are numerous narrations in both Shiite and Sunni sources regarding the relationship between the Holy Prophet (PBUH) and Lady Fatimah (PBUH). These narrations indicate that the Prophet had an even greater respect and reverence for Lady Fatimah (PBUH) than for Imam Ali (PBUH). One such narration states that whenever Lady Fatimah (PBUH) entered the house of the Prophet, he would rise from his seat and offer it to her, and when the Prophet visited the house of Fatimah (PBUH), she would rise to greet him and offer her seat.

Aisha, the wife of the Prophet, was deeply bothered by this, asking, “O Messenger of Allah, why do you kiss Fatimah so much? Why do you take her tongue in your mouth as though drinking honey?” The Prophet would reply, “Yes, I drink honey.” He would also embrace her and say, “I smell the fragrance of Heaven,” explaining that whenever he kissed or embraced Lady Fatimah (PBUH), it reminded him of the heavenly scent he experienced during his night journey (Isra and Mi’raj).

In the event of Mubahala, Imam Hassan (PBUH) and Imam Hussain (PBUH) accompanied the Prophet, and Imam Ali (PBUH) walked behind him. But there was no other woman except Lady Fatimah (PBUH) who could accompany the Prophet, as she was unparalleled. Lady Fatimah (PBUH) was the embodiment of the truth and the protector of the essence of Wilayah. Titles such as Prophet, Imam, or Messenger do not encapsulate her full stature, for all such titles fall short of her grandeur.

The Forced Allegiance and the Treatment of Lady Fatimah (PBUH)

They took Ali (PBUH) and brought him to the mosque; however, Ali is the embodiment of the pride of truth and cannot be forced into submission to falsehood. The claim that Ali (PBUH) gave allegiance is an unfounded statement. According to sources, Amir al-Mu’minin (PBUH) was brought to the mosque by force, with ropes and surrounded by hostile individuals. Umar stood courageously in the mosque with his sword drawn, but this was not the situation on the battlefield. Some people shout in the mosque, but when they reach the battlefield, they tremble with fear. However, Umar, who was one of the brave men in the mosque, drew his sword, ruffled his hair, and seemed like a great power. It is narrated that someone saw Amir al-Mu’minin (PBUH) in that state and felt deep sympathy for him. He said that seeing Ali, the mighty Haydar Karrar, the one with Zulfiqar, in such a helpless state as he entered the mosque, moved him to pity.

When they brought Ali (PBUH) to the mosque, they asked him to give his allegiance. He replied, “What will you do if I do not give allegiance?” They said, “We will kill you.” Imam Ali (PBUH) refused, but they seized his hand, and the people knew of the covenant of Imam Ali (PBUH) and recognised that he was a man of his word, so they felt secure. Otherwise, who would have dared to seize the hand of the Lion of God? They took hold of his blessed hand and tried to pull him. Amir al-Mu’minin clenched his fist, and despite their efforts, they could not open his hand. He said, “I do not say open it; but you cannot, and even with a clenched fist, you cannot take my allegiance.”

According to historical records, the first caliph wiped his hand over Imam Ali’s (PBUH) hand. Thus, it was not Ali who gave allegiance, but rather, he was forced into it. When Abu Bakr saw that no one could move Imam Ali’s (PBUH) hand, he himself, unable to succeed with force, swiped his hand across Imam Ali’s (PBUH) hand.

The situation that Imam Ali (PBUH) faced also happened to Lady Fatimah (PBUH). After the Prophet’s passing, they expressed their animosity towards Lady Fatimah (PBUH). When they gathered around her house, their actions became exceedingly foolish. They used cruel and vindictive individuals for their task.

When Qunfudh saw there was no danger, he moved with his master (Umar) towards the house of Lady Fatimah (PBUH) and called out for her to open the door. Lady Fatimah (PBUH) responded, “We have no quarrel with you; what do you want with us?” They insisted, “Open the door, or we will burn your house down!” They placed firewood around the house and set it alight. They broke down the door and entered the house. This was the same house that the Messenger of God (PBUH) would salute when he reached it. The house of Fatimah (PBUH), the cherished daughter of the Prophet, who, as a child, when playing with other children, the Prophet would say, “Do not chase after my daughter; my daughter, when she runs, will sweat and catch a cold. And he would also say, ‘My daughter has no mother!'”

The Prophet (PBUH) took such great care of Fatimah (PBUH), yet one must ask, “O Messenger of Allah, where were you when those scoundrels entered the house of Fatimah?” Now, Fatimah (PBUH) is defending her Imam, crying out, “O Father, O Messenger of Allah!” Yet those base individuals struck her with the scabbard of swords and whips on her blessed arm, so much so that as she cried out, “O Messenger of Allah, O Father, O Father!” she suddenly screamed, “O Fidda, they have killed my son, Mohsin!”