Can Fatima Be a Role Model for Today's Iranian Woman?

Not only Shia clergy but also Shia intellectuals have spoken about the special status of Fatima, the daughter of the Prophet of Islam. For instance, Ali Shariati states that Fatima is Fatima. But why is Fatima Fatima? Some ask what basis the government's forty-year effort in Iran to present the daughter of the Prophet of Islam as a model for today's Iranian women has. Based on what historical realities about her life and character? Can Fatima, who passed away at the age of 18, be a role model for women in today's world? This week on Taboo, Ayatollah Sheikh Jafar Natanzai from Qom in Iran and Majid Mohammadi, a sociologist with religious studies background, are our guests and will discuss this topic. We begin this week's program with Mr. Natanzai. Mr. Natanzai, Fatima, the daughter of the Prophet of Islam, passed away three months after the Prophet's death at the age of 18. How is it that an 18-year-old girl with little age and experience is considered a model for women? Sheikh Jafar Natanzai: It is said that you know that individuals are not created equally. They are not the same. Some may be young and have high understanding, while others may be older and have low understanding; this is one aspect. Lady Fatima, peace be upon her, was born in the house of revelation, grew up in the house of revelation, learned in the house of revelation, and lived in the house of revelation. Of course, someone who is raised in such a house cannot be compared to other people in terms of understanding and awareness. This is why Lady Fatima, according to all Muslims, not just a specific sect, as Sheikh Ali Korani Ameli writes in his book, is recognized as having greatness and not being an ordinary person in terms of understanding and awareness. Mr. Natanzai, what signs exist regarding her extraordinary nature? Natanzai: In the time of the Prophet, in Mecca, out of all the population, only 17 people could read and write, and that was not modern literacy but merely the ability to read and write. Lady Fatima emerged in such a society. If we have nothing but the Fadak sermon of Lady Fatima; all eloquent speakers and rhetoricians of her time acknowledged that this sermon is at the highest level of eloquence and rhetoric. This is enough to understand that Lady Fatima is a different element. Even after a thousand years, when we refer to this sermon today, we see that it is at the highest level of eloquence and a treasure of vocabulary. Very well, now we will discuss the Fadak sermon in more detail, but let us go to Mr. Mohammadi, our other guest. Mr. Mohammadi, how do you evaluate this character? Where can we speak of history and where of legendary additions? Majid Mohammadi: You see, two different characters of Fatima, the daughter of the Prophet of Islam, can be imagined. One is the historical, real, and earthly character, and the other is the dramatic and legendary character. The discussions that Shia clerics and Islamists have about the daughter of the Prophet of Islam are mostly dramatic, and a significant portion of what has been said is fabricated; much of it is invented. We do not know exactly when the daughter of the Prophet was born, when she passed away, how she passed away, where she was buried, and what her social behavior was like. She was a woman who spent most of her life in seclusion. Now, Shia clergy and Islamists have tried to create a national figure from this character, which has a collection of uncertainties around it; they have established her birth date as Women's Day, declared her death as a national mourning day, and created a collection of heroic works and biographies for her. All of this seems exaggerated to me. This narrative of role modeling goes back to other goals beyond understanding history. They have turned an ordinary woman into a saint without mentioning any of the signs or characteristics of a saint. No miracles, no asceticism, no special piety, no self-sacrifice for others and society, and no fundamentally tumultuous social and political life. The instances mentioned by Mr. Natanzai are very rare and isolated. He referred to the creation discussion, and with this creation narrative, you can justify any form of racism, tribalism, patriarchy, and privileges of the clergy. Mr. Natanzai, do you have a response? Mr. Mohammadi believes that if believers are to have faith in something called sanctity, it has certain requirements, such as miracles... How can these be explained regarding Fatima, the daughter of the Prophet? Natanzai: Mr. Mohammadi's remarks indicate that he does not believe in miracles, the supernatural, and what is now called metaphysics. Therefore, discussing this matter is futile. Furthermore, he keeps saying that Shia scholars and authorities say these things, while Sunni sources have more ancient material about Lady Fatima than Shia sources. Most importantly, the fiercest enemy of Lady Fatima was Aisha. Aisha has a narration from the Prophet that is truly astonishing, praising Lady Fatima. Moreover, I did not mention sanctity for Lady Fatima. I did not say she has sanctity; I say she has greatness. Right now, are all people on earth equal in terms of understanding, knowledge, and culture? The issue is not creation. The issue is that even now, this is a normal and natural matter. People are not equal; we have those who are higher and those who are lower. As a result, the same narrations and history that have reached us show that Lady Fatima was at a high level, and what is wrong with that? She does not need sanctity or otherworldliness. Mother Teresa, as you say, or Sister Teresa, whom you regard as a saint, is not a problem? But if the daughter of the Prophet has, for example – I am not saying sanctity – but if she has sanctity, then that is a problem? Do they want miracles? They should go and refer. They have not referred. Our problem is that opinions are expressed without referring to Shia and Sunni sources. It is not necessary to refer only to Shia sources; they should refer to Sunni sources to see that even Sunni scholars acknowledge that Lady Fatima had miracles. Mr. Ayatollah Natanzai, before I return to Mr. Mohammadi, I also want to mention that there are groups that doubt whether Fatima was truly the daughter of the Prophet of Muslims, considering the age of Khadijah, the wife of the Prophet, and the living conditions and health status of that time. Some have said that Khadijah was 60 years old when she gave birth to Fatima. Natanzai: If they want to deny the existence of Lady Fatima, many problems will arise. There may be an issue in history that is not solid and can be denied. However, this is one of the most widely accepted historical facts. The existence of Imam Hussein and his presence in Karbala and the issue of his martyrdom, and that Imam Hussein was the son of Lady Fatima, are consensus issues that cannot be easily dismissed or undermined by modern sciences. It is quite laughable. Aisha bint Shafi writes that in those years when they were in the Sha'b Abi Talib and were under siege, due to malnutrition and hunger, she [Fatima] became ill and could not live long. Very well, we return to Mr. Mohammadi. Mr. Mohammadi, Mr. Natanzai referred to the Fadak sermon and that you said this sermon has a special eloquence and rhetoric. His point is that throughout history, many women have had exceptional creativity and eloquence, and fundamentally, this sermon and the Fadak issue, which some historians attribute to Fatima's inheritance of the Fadak garden. Natanzai: Mr. Mohammadi wants to justify everything purely from a materialistic perspective. It seems he has no belief in prophecy, messengership, revelation, and these matters. Therefore, comparing the daughter of the Prophet, whom millions of people, Muslims, follow, to a woman of ill-repute like Qurrat al-Ayn is utterly unfair. Qurrat al-Ayn, apart from promoting debauchery and immorality, did nothing else? A poet? She has only a few quatrains. They keep calling her a poetess. No, that is not the case. Of course, you mentioned Tahereh Qurrat al-Ayn, and I won't repeat the attributes, but we are talking about a historical figure, and a poet whose role in bringing women out of seclusion cannot be overlooked. But since this is not the subject of our program, let us return to the significance of the Fadak sermon and its connection to Fatima's inheritance. Natanzai: You see, it says, "The one who is silent about the truth is a mute devil," meaning anyone who does not demand their rights is a mute devil. Lady Fatima demanded her rights, and then history would not write that it was not hers [to claim]. However, in this Fadak sermon, she states that I do not need Fadak and similar properties. I want to prove my victimhood and legitimacy, not that they have taken a piece of land from me, and I come to complain, until the position of the caliph, who claims to be the caliph of Muslims, is revealed, and he has taken a property that was land and where my workers worked. I wanted to say that you should know what kind of caliph he is... and regarding women and childbirth, what are these arguments? Very cold arguments. I am saying that there is consensus about Lady Fatima. There is consensus among Muslims about her... Mr. Natanzai, you know better than I do that in terms of consensus, one of the most important issues is that non-believers and non-adherents also participate in this consensus. Are there any intellectual figures outside of Shia and Sunni scholars in history who have referred to these points you mentioned? Natanzai: Well, a non-Muslim would not bow down before the Prophet of Muslims and his family. The meaning of consensus is not that. Consensus is about something that belongs to that community. Shia, Sunni, various Sunni sects, Khawarij. Everyone agrees on this issue. Aisha bint Shafi wrote that Aisha regarded Lady Fatima as her rival and did not spare any effort to undermine her. With this in mind, she narrates hadiths from the Prophet about Lady Fatima, her miracles, her ethics, her behavior, and her worship. Mr. Mohammadi? Mohammadi: You see, Fadak, according to Shia narration, is a garden that Fatima's father acquired from the Jews during political disputes. Of course, it is said that it was not taken in war, but under pressure of power, and in normal circumstances, no one gives their property to another. Shia believe that due to personal ownership by the Prophet, it was inherited by Fatima.