مجله منهاج
پیاپی 12 (بهار و تابستان 1390)

One of the important theological issues from the viewpoint of Islamic sects and schools of thought is understanding the nature of faith and determination of its criteria. According to the Shiite theology, faith is a more comprehensive concept than Islam and comprises two features: true belief and practicing religious injunctions along with staying away from disobedience of God. Hazrat-e Fatima (a.s.) is a perfect model of a faithful individual who, relying on her true belief in God, particularly her exemplary role in following the Prophet and the Imam of her time, could display the greatest possible extent of practicing religious injunctions and divine worship. In this respect, she is a perfect model for all the true believers, especially for the Muslim women.

One of the greatest tragedies of the Islamic world are the events that soon followed the demise of the Prophet of Islam (p.b.u.h.). These tragedies include usurping the caliphate of Ali (a.s) and attacking and disrespecting the Household of the Prophet (a.s.), especially Fatima (a.s.). Since some of the Sunnis completely deny the occurrence of such tragedies, an attempt has been made in this paper to find out and introduce those original and authentic Sunni and Shiite resources in which these tragedies have been pointed out explicitly or implicitly so that it can be clarified that they are not merely fictional narratives, but some bitter truth about which we must seek God’s asylum.

Fatima Zahra (a.s.) is a blessing in all aspects and for all mankind. She is a blessing because she was a pious child for the holy Prophet (p.b.u.h.); a meritorious wife for the Commander of the Faithful (a.s.); a perfect mother for her children, especially for Hassan and Hussein (a.s.) and her husband’s nine children; a divine grace for the people of the past, people of her own time and those of the future generations; a guide for the people of her own time and those of the future; a model for all mankind, both men and women, in ethical, religious and political affairs; and an intercessor for the followers of the Prophet (p.b.u.h.) and Ali (a.s) and his descendents. Therefore, like the Imams (a.s.), Fatima Zahra (a.s.) is a blessing about whom we will be questioned in the Day of Resurrection.

There are a lot of verses about imamate and velayat in the holy Quran. It also includes a lot of notions about the Prophet’s family, particularly about Hazrat-e Zahra (a.s.). However, for some reasons, these points have not been explicitly related to Imam Ali (a.s.), the infallible Imams and Fatima Zahra (a.s.). Meanwhile, the notions related to Hazrat-e Sediqeh-e Kobra (a.s.) are so profound and specific. This article looks into some of the notions and appellations mentioned in the Quran about Hazrat-e Fatima Zahra (a.s.), especially the appellation "kosar", which is specifically related to her. In addition to "kosar", other appellations such as "meshkat", "ebad Allah", "al-qorba" and "ahl al-bayt " are also considered here.

Those ruling human communities tend to shape the opinions and ideologies of the citizens. According to critical discourse analysis, issues of power and dominance lead to the emergence of different discourses with specific objectives. There is a mutual relationship between language and ideology and a lot of implications are attainable if one gets beyond each discourse. Using various linguistic forms, Hazrat-e Fatima (a.s.), in Fadak sermon, challenges the ideological structure of her community and mentions some significant realities to criticize the conditions developed following the demise of the holy Prophet (p.b.u.h.) and the changes created in the structure of the community. Using critical discourse analysis, this paper will attempt to decipher the main message of the Fadak sermon. One of the major points this analysis reveals is Hazrat-e Zahra’s (a.s.) main concern about the ruling ideology and the changes in the Islamic community which aimed at the annihilation of the prophetic heritage of Islam.

Studying Hazrat-e Fatima’s (a.s.) conduct and the way she behaved under different conditions can give us valuable guidance with regard to spiritual insight. In this research work, which has been conducted on the basis of the documentary method, drawing on the Islamic resources, namely the Quran and sunnah and narrative resources, we have made an attempt to extract and introduce Hazrat-e Fatima’s (a.s.) life style as a model of spiritual insight. In fact, our main concern here is to find out and introduce the procedure Hazrat-e Fatima (a.s.) employed to develop spiritual insight and explicate the position of velayat in the community.

It is never possible to compromise on the right to velayat, caliphate and imamate and the sole heir of the Prophet, who is, in fact, a model for all men and women as regards caliphate, never did so and she sacrificed herself, her property and even his son in defending velayat. Believing that velayat is the foundation of Islam and its negligence is equal to blasphemy and apostasy, she adopted a clear and transparent policy and this is the same point that the Hidden Imam (a.s.) wrote to Abu-Omar Ameri: "the Prophet’s daughter is a nice model for me". To disclose the truth to people, she utilized logical reasoning and stimulation of genuine human emotions. The following are among what Hazrate Zahra (a.s.) did to defend velayat, which is, in fact, the continuation of the course of prophethood: Giving people reminders and warning them, ceasing to give allegiance to the caliph, resisting obligatory allegiance and supplication, reminding people of Ghadir-e Khom, threatening to curse, constant weeping, claiming Fadak, recounting the facts when women came to visit her, refraining from speaking, declaration of resentment against the usurpers of caliphate, the political will. The most significant part in her struggle is manifested in Fadak sermon as, on the one hand, this land was considered an important economic support for Hazrat-e Ali (a.s.) and, on the other, usurping Fadak which belonged to Hazrat-e Zahra (a.s.)was believed to be illegitimate and against the Quranic principles and this very point is a concrete example which shows that the usurper caliph didn’t deserve to be the successor of the Prophet.