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Popular devotion finds its utmost expression in representations of redemptive suffering focused on the [[Karbala]] paradigm. As mistress of the bayt al-ahzan (house of sorrows) and the Day of Judgment, <ref>Ayoub, 1978, pp. 48 ff., 212 ff.</ref> Fatima is present in most rituals as an “icon”: She wears a crown for Muhammad, a necklace or sword for ʿAli, and earrings of diamonds and rubies for Hasan and Hussain. <ref>Massignon, 1969, I, pp. 517, 568, 583, 612; Kashefi, p. 67; Calmard, p. 416; Ayoub, pp. 213-14.</ref> Hussain’s daughter Fatima Kobra, who allegedly married her cousin [[Qasim b. al-Hasan|Qasim b. Hasan]] at Karbala, and the sickly [[Fatima Soghra]], who remained in Medina, were both named after her. <ref>Kashefi, pp. 24, 391 ff.; Calmard, pp. 390, 393, 401.</ref> Banners ([[Alam|ʿAlam]]) related to Fatima are carried in [[Muharram]] processions. The 17th-century traveler Adam Olearius mentioned having seen at Ardabil a miraculous ʿalam allegedly made by her daughter. <ref>Massé, Croyances et coutumes, p. 131.</ref> The large Bibi ka ʿalam, made of gold (with pendant diamonds on each side symbolizing earrings), is carried on an elephant in Ashura processions at Hyderabad, Deccan, and is venerated by both Sunnites and Shiʿites. <ref>Hollister, p. 169; Pinault, pp. 158-59.</ref> The symbol of the open hand of Fatima (cf. the hand of God among Jews, of Mary among Christians) is widespread in Sunnite areas, <ref>Kriss and Kriss-Heinrich, I, p. 23, II, pp. 2 ff., with illustrations and references to Venus and Babylonian cults.</ref> but among Shiʿites the open hand (panja) represents that of Hazrat-e [[ʿAbbas b. ʿAli]] (q.v.), severed at Karbala. <ref>Massé, Croyances et coutumes, p. 27 n. 1; Eilers, p. 111 n. 7.</ref> Rawza-khanis and other liturgies and rituals connected with Fatima also found their way into passion plays ([[taʿzia]]; see bibliography). | Popular devotion finds its utmost expression in representations of redemptive suffering focused on the [[Karbala]] paradigm. As mistress of the bayt al-ahzan (house of sorrows) and the Day of Judgment, <ref>Ayoub, 1978, pp. 48 ff., 212 ff.</ref> Fatima is present in most rituals as an “icon”: She wears a crown for Muhammad, a necklace or sword for ʿAli, and earrings of diamonds and rubies for Hasan and Hussain. <ref>Massignon, 1969, I, pp. 517, 568, 583, 612; Kashefi, p. 67; Calmard, p. 416; Ayoub, pp. 213-14.</ref> Hussain’s daughter Fatima Kobra, who allegedly married her cousin [[Qasim b. al-Hasan|Qasim b. Hasan]] at Karbala, and the sickly [[Fatima Soghra]], who remained in Medina, were both named after her. <ref>Kashefi, pp. 24, 391 ff.; Calmard, pp. 390, 393, 401.</ref> Banners ([[Alam|ʿAlam]]) related to Fatima are carried in [[Muharram]] processions. The 17th-century traveler Adam Olearius mentioned having seen at Ardabil a miraculous ʿalam allegedly made by her daughter. <ref>Massé, Croyances et coutumes, p. 131.</ref> The large Bibi ka ʿalam, made of gold (with pendant diamonds on each side symbolizing earrings), is carried on an elephant in Ashura processions at Hyderabad, Deccan, and is venerated by both Sunnites and Shiʿites. <ref>Hollister, p. 169; Pinault, pp. 158-59.</ref> The symbol of the open hand of Fatima (cf. the hand of God among Jews, of Mary among Christians) is widespread in Sunnite areas, <ref>Kriss and Kriss-Heinrich, I, p. 23, II, pp. 2 ff., with illustrations and references to Venus and Babylonian cults.</ref> but among Shiʿites the open hand (panja) represents that of Hazrat-e [[ʿAbbas b. ʿAli]] (q.v.), severed at Karbala. <ref>Massé, Croyances et coutumes, p. 27 n. 1; Eilers, p. 111 n. 7.</ref> Rawza-khanis and other liturgies and rituals connected with Fatima also found their way into passion plays ([[taʿzia]]; see bibliography). | ||
Beside Fatima’s name and variants, popular for Muslim girls, her epithets Zahra, Tahera, Zakiya, Raziya, Razia, Batul (virgin), Kaniz (maiden), and the like are also given as names, as are various diminutives: Fatayma/Fotaytom/Fattush, Foti/Foto in India. <ref>Schimmel, pp. 44, 69 ff.; on other names, see Veccia Vaglieri in EI2 II, pp. 847-48.</ref> Her name is sometimes given to girls born on Friday night. <ref>Schimmel, p. 23 n. 41.</ref> Fatima as “sovereign of feminine humanity” <ref>Corbin, 1960, pp. 115 ff.; idem, 1971-72, IV, p. 314.</ref> has been variously appreciated in recent history. Fatima has been idealized as a symbol of feminine excellence, a model of submission both to the will of God and her husband <ref>Meer Hassan Ali, p. 97.</ref> and authenticity and liberation for all women ([[Shariʿati]]). | Beside Fatima’s name and variants, popular for Muslim girls, her epithets Zahra, Tahera, Zakiya, Raziya, Razia, Batul (virgin), Kaniz (maiden), and the like are also given as names, as are various diminutives: Fatayma/Fotaytom/Fattush, Foti/Foto in India. <ref>Schimmel, pp. 44, 69 ff.; on other names, see Veccia Vaglieri in EI2 II, pp. 847-48.</ref> Her name is sometimes given to girls born on Friday night. <ref>Schimmel, p. 23 n. 41.</ref> Fatima as “sovereign of feminine humanity” <ref>Corbin, 1960, pp. 115 ff.; idem, 1971-72, IV, p. 314.</ref> has been variously appreciated in recent history. Fatima has been idealized as a symbol of feminine excellence, a model of submission both to the will of God and her husband <ref>Meer Hassan Ali, p. 97.</ref> and authenticity and liberation for all women ([[Ali Shari’ati|Shariʿati]]). | ||
==References== | ==References== | ||
{{reflist|30em}} | {{reflist|30em}} | ||