Why is Lady Fatimah (PBUH) ‘The Mistress of the Women of the Worlds’?

According to Mobalegh, Fekr va Farhang website, Hojjat al-Islam Ali Mohammad Mozaffari, on the occasion of Fatimiyyah days, in an interview with Hawzah (seminary), emphasized the necessity of mourning for the afflictions of the daughter of the Messenger of God (PBUH) and the revival of Fatimi teachings and rituals in society. He introduced the luminous existence of Lady Fatimah (PBUH) as a connecting link between prophethood and imamate.

Lady Fatimah (PBUH) is the Soul of the Messenger of God

This seminary researcher, referring to verse 21 of Surah Al-Ahzab, stated: In verse 21 of Surah Al-Ahzab, "Indeed, in the Messenger of Allah you have a good example…", God introduces the Seal of the Prophets (PBUH) as a good role model for all mankind. By the consensus of exegetes from both sects (Shia and Sunni), Lady Fatimah (PBUH) is one of the manifestations of the Ahl al-Bayt (AS) in verse 33 of Al-Ahzab (the Verse of Purification). Ahmad ibn Hanbal, one of the great Sunni scholars, in the sixth volume of the book "Musnad al-Imam Ahmad ibn Hanbal", and also Tha’labi, one of the great Sunni exegetes, have narrated from Abu Sa’id al-Khudri, from the luminous existence of the Messenger of Allah (PBUH), in the interpretation of the Verse of Purification: "This verse was revealed concerning five: me, Ali, Hasan, Husayn, and Fatimah (AS). Indeed, Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [complete] purification."

This seminary professor further added: The late Sayyid ibn Tawus (RA), in the first volume of the book "Al-Tara’if fi Ma’rifat Madhahib al-Tawa’if", page 262, quoting from the two books "Sahih Bukhari" and "Sahih Muslim", which are among the most authentic books according to Sunnis, in another narration from the Messenger of Allah (PBUH), introduced Lady Fatimah (PBUH) as a part of himself and stated: "Fatimah is a part of me; whoever angers her, angers me." Likewise, Hakim al-Nishapuri, another great Sunni scholar, in his book "Al-Mustadrak ‘ala al-Sahihayn", describing the Truthful Martyr (PBUH) in the words of the Messenger of Allah (PBUH), stated: "Fatimah is a branch of me; what grieves her, grieves me, and what pleases her, pleases me."

Hojjat al-Islam Mozaffari, citing the narration by the late Sheikh Sadooq (RA) in the book "Ma’ani al-Akhbar", stated: The Prophet (PBUH) introduced two pillars of existence for Imam Ali (AS). Jabir ibn Abdullah (RA) narrated that the Messenger of God (PBUH), three days before his martyrdom, addressed Imam Ali ibn Abi Talib (AS) saying: "O father of the two basil plants, I entrust to you my two basil plants from this world, for soon one of your pillars will collapse." After the Prophet’s (PBUH) martyrdom, Imam Ali (AS) said: "This was the pillar about which the Prophet (PBUH) had informed me." Then, in continuation of the narration, the Prophet (PBUH) stated the existence of Lady Fatimah (PBUH) as the second pillar of Imam Ali (AS): "When Fatimah (PBUH) passed away, Ali (AS) said: ‘This is the second pillar about which the Messenger of Allah (PBUH) spoke.’"

He pointed out: With reference to the text of verse 61 of Surah Al-Imran, "…come, let us call our sons and your sons, our women and your women, and ourselves and yourselves…", it has been stated: All exegetes of both sects, during the event of Mubahala with the Christians of Najran, identified the meaning of "ourselves" in the verse as the luminous existence of Ali ibn Abi Talib (AS). Therefore, since Lady Fatimah (PBUH) is a part of the Prophet (PBUH) and, according to Ibn Abbas from the Prophet (PBUH), "my soul between my sides", and is considered one of the pillars of Imam Ali’s (AS) existence, it can be argued that Lady Fatimah (PBUH) is the soul of the Messenger of Allah (PBUH) and holds the position of "The Mistress of the Women of the Worlds, from the first and the last."

Some Effects of Establishing Fatimi Rituals in Verses

Attracting God’s Love

The religious expert added: In stating the necessity of mourning and establishing Fatimi rituals, numerous verses from the Quran can be cited, among which is verse 148 of Surah An-Nisa, "Allah does not like the public mention of evil, except by one who has been wronged. And Allah is Hearing and Knowing." The late Sayyid ibn Tawus (RA) in his book "Iqbal al-A’mal", in a part of the pilgrimage prayer of Lady Fatimah (PBUH), stated: "Peace be upon you, O oppressed one whose right was denied." According to historical evidence from both sects (Shia and Sunni), Lady Fatimah (PBUH) was subjected to injustice by the enemies of God, and Fadaq, her undeniable right, was usurped by oppressive caliphs. With their brutal attack on the House of Revelation, the part of the Prophet (PBUH) was martyred oppressively. Therefore, according to the concept of the verse, God desires that in the case of the oppressed, the injustice of the oppressor be loudly declared and the evil intentions of the oppressors be revealed to all. Establishing Fatimi rituals is one of the manifestations of "public mention of evil" concerning the first oppressed woman of the world, Lady Fatimah (PBUH). The first effect of establishing Fatimi rituals, based on the Quran, is that those who establish them are counted among the beloved of the Lord of the Worlds.

Reward for the Prophet’s (PBUH) Message

Hojjat al-Islam Mozaffari, citing verse 23 of Surah Ash-Shura, "Say, ‘I do not ask you for it any reward except affection for [my] kinship’", stated: God, using the particle of exclusivity "except affection for [my] kinship", confined the reward for the Messenger of Allah’s (PBUH) message to affection for the Ahl al-Bayt (AS). The late Sayyid ibn Tawus (RA), in the first volume of the book "Al-Tara’if fi Ma’rifat Madhahib al-Tawa’if", page 13, quoting from the book "Musnad Ahmad ibn Hanbal" by a great Sunni scholar, in response to the question "Who are your kin whose affection is obligatory on every Muslim?", the Prophet (PBUH) responded by referring to the "family of Muhammad" and specified the kin as: "Ali, Fatimah, and their two sons." Establishing mourning and reviving Fatimi rituals is a way of showing gratitude and aligning oneself with the generous household, and also a manifestation of affection for kinship and the reward for 23 years of the Messenger of Allah’s (PBUH) message.

Accountability for Divine Blessings on the Day of Judgment

This religious expert, referring to one of God’s definite traditions, added: According to verse 7 of Surah Ibrahim, "If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe," God’s definite tradition is based on the principle that gratitude for blessings leads to their increase and abundance, while ingratitude and unthankfulness towards divine gifts lead to severe divine punishment. According to the late Allamah Majlisi (RA) in the 24th volume of Bihar al-Anwar, when Abu Khalid Kabuli asked Imam Baqir (AS) about the question concerning blessings mentioned in verse 8 of Surah At-Takathur, "Then you will surely be asked that Day about pleasure," the Imam (AS) said: "We are the blessing about which you will be asked." Similarly, on page 606 of the book "Tafsir Furat Ibn Kufi", Imam Sadiq (AS), in response to Sudayr who had asked about the meaning of "نعیم" (pleasure/blessing) in verse 8 of Surah At-Takathur, identified the love of Imam Ali and his pure progeny as the manifestation of "نعیم" and said: "Allah will ask them on the Day of Judgment: ‘How was your gratitude to Me when I blessed you with the love of Ali and his progeny?’" Establishing mourning for Lady Fatimah (PBUH) is, in fact, an act of gratitude and a practical response to divine blessings on the Day of Judgment.