6,077
edits
Fatima: Difference between revisions
m
no edit summary
mNo edit summary |
mNo edit summary |
||
| Line 46: | Line 46: | ||
According to early [[Imami]] writings, the name Fatima is explicitly mentioned in the “integral” Quran, <ref>in 20:115; see Kolayni, p. 283; on the “integral” Koran, see Amir-Moezzi, pp. 200-27.</ref> and early Imami exegetes, finding allusions to Fatima in a number of suras, sometimes resorted to rather daring interpretations, for example, identification of the “night of the decree” (laylat al-qadr) or the “holy spirit” (al-ruh al-qods) with the daughter of the Prophet. <ref>Forat, pp. 581-82.</ref> These interpretations differ little in nature from those of “extremist” ([http://www.iranicaonline.org/articles/golat Gholat]), some of whom identify her with the cavern of the Seven Sleepers or with the rock of Moses from which water gushes forth.<ref>characterized by Veccia Vaglieri, p. 849, as “deviant”</ref> The distinction between early esoteric Imamism and the Shiʿism considered “extremist” must be made with great care. <ref>Amir-Moezzi, pp. 313-16.</ref> | According to early [[Imami]] writings, the name Fatima is explicitly mentioned in the “integral” Quran, <ref>in 20:115; see Kolayni, p. 283; on the “integral” Koran, see Amir-Moezzi, pp. 200-27.</ref> and early Imami exegetes, finding allusions to Fatima in a number of suras, sometimes resorted to rather daring interpretations, for example, identification of the “night of the decree” (laylat al-qadr) or the “holy spirit” (al-ruh al-qods) with the daughter of the Prophet. <ref>Forat, pp. 581-82.</ref> These interpretations differ little in nature from those of “extremist” ([http://www.iranicaonline.org/articles/golat Gholat]), some of whom identify her with the cavern of the Seven Sleepers or with the rock of Moses from which water gushes forth.<ref>characterized by Veccia Vaglieri, p. 849, as “deviant”</ref> The distinction between early esoteric Imamism and the Shiʿism considered “extremist” must be made with great care. <ref>Amir-Moezzi, pp. 313-16.</ref> | ||
==Folklore and Popular Devotion== | ==Folklore and Popular Devotion== | ||
[[File:Fatima 5.jpg|thumbnail| The | [[File:Fatima 5.jpg|thumbnail| The House of Grief by Hassan Rouholamin. He depicts Ali ibn Abi Talib and his children farewell to Fatima.]] | ||
Although little historical information on Fatima is available, her importance in myth and devotion is considerable throughout the Islamic world. Anecdotes, wonders, and miracles related to her birth, betrothal, wedding, virginity, pregnancy, motherhood, and powers have been elaborated. Interpretation of the Quranic phrase “people of the (Prophet’s) house” ([[ahl al-bayt]]) as “family of the cloak” (al-e ʿaba) and cosmological notions of primordial light have greatly influenced her image in popular religion. Her blood relationship with the Prophet; the charisma associated with her husband, ʿAli, and their sons Hasan and Hussain, the only male perpetuators of Muhammad’s line; and her role as transmitter of traditions added to her importance for all Muslims. It was, however, mainly through Shiʿite devotion, whether moderate (partly shared by Sunnites) or extreme, that she became the foremost female figure in Islamic thought and piety. Popular veneration of Fatima thus remains closely linked to hagiographic, esoteric, and philosophical interpretations. | Although little historical information on Fatima is available, her importance in myth and devotion is considerable throughout the Islamic world. Anecdotes, wonders, and miracles related to her birth, betrothal, wedding, virginity, pregnancy, motherhood, and powers have been elaborated. Interpretation of the Quranic phrase “people of the (Prophet’s) house” ([[ahl al-bayt]]) as “family of the cloak” (al-e ʿaba) and cosmological notions of primordial light have greatly influenced her image in popular religion. Her blood relationship with the Prophet; the charisma associated with her husband, ʿAli, and their sons Hasan and Hussain, the only male perpetuators of Muhammad’s line; and her role as transmitter of traditions added to her importance for all Muslims. It was, however, mainly through Shiʿite devotion, whether moderate (partly shared by Sunnites) or extreme, that she became the foremost female figure in Islamic thought and piety. Popular veneration of Fatima thus remains closely linked to hagiographic, esoteric, and philosophical interpretations. | ||