3,488
edits
Fatima: Difference between revisions
→Folklore and Popular Devotion
| Line 46: | Line 46: | ||
According to early [[Imami]] writings, the name Fatima is explicitly mentioned in the “integral” Koran, <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” Koran, <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== | ||
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 koranic 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. | [[File:Fatima 5.jpg|thumbnail| The house of griefs. A painting by Hassan Rouholamin. He depicts Ali ibn Abi Talib and Fatima's children farewell.]] | ||
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 koranic 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. | |||
==Fatima in Oriental Studies== | ==Fatima in Oriental Studies== | ||
The first substantial biography of Fatima, by Henri Lammens (1912), was mainly based on historical and Sunnite sources. Lammens’ rather antipathetic portrait of her was severely criticized by Louis Massignon, <ref>1969, I, pp. 570, 585 ff.</ref> who preferred to portray her both as an incarnation of divine vengeance <ref>1969, I, pp. 514-22, a study of Fatima’s cult based on Nosayri Shiʿite texts mainly from Syria.</ref> and especially as a compassionate mother akin to the Virgin Mary. <ref>Massignon, 1969, I, pp. 550-618; for parallels among Fatima, Moses’ sister Maryam, and Jesus’ mother, Maryam, see p. 584; idem, 1963, p. 267.</ref> Henri Corbin took up Massignon’s study of Fatima, but with particular stress on redemption; unlike Massignon’s “transhistorical” approach, his method was rooted in gnostic theosophy. While accepting the main parallels between Fatima and Mary, he focused on her role as eternal feminine archetype, Fatima as Sophia, a manifestation of God and the feminine element of the Prophet and the Imams, whose own theophanic and initiatory functions depended on their degree of fatemiya. <ref>1960, p. 113 ff.; 1971-72, index.</ref> Massignon’s original exposition of similarities between devotion to Mary and to Fatima, sometimes called Maryam Kobra, has been criticized, however; <ref>McAuliffe, 1981, pp. 27-28.</ref> the similarities remain partly conjectural, especially those involving the Marian cult at Fatima, Portugal. <ref>Massignon, I, pp. 615 ff.; Eilers, p. 98.</ref> | The first substantial biography of Fatima, by Henri Lammens (1912), was mainly based on historical and Sunnite sources. Lammens’ rather antipathetic portrait of her was severely criticized by Louis Massignon, <ref>1969, I, pp. 570, 585 ff.</ref> who preferred to portray her both as an incarnation of divine vengeance <ref>1969, I, pp. 514-22, a study of Fatima’s cult based on Nosayri Shiʿite texts mainly from Syria.</ref> and especially as a compassionate mother akin to the Virgin Mary. <ref>Massignon, 1969, I, pp. 550-618; for parallels among Fatima, Moses’ sister Maryam, and Jesus’ mother, Maryam, see p. 584; idem, 1963, p. 267.</ref> Henri Corbin took up Massignon’s study of Fatima, but with particular stress on redemption; unlike Massignon’s “transhistorical” approach, his method was rooted in gnostic theosophy. While accepting the main parallels between Fatima and Mary, he focused on her role as eternal feminine archetype, Fatima as Sophia, a manifestation of God and the feminine element of the Prophet and the Imams, whose own theophanic and initiatory functions depended on their degree of fatemiya. <ref>1960, p. 113 ff.; 1971-72, index.</ref> Massignon’s original exposition of similarities between devotion to Mary and to Fatima, sometimes called Maryam Kobra, has been criticized, however; <ref>McAuliffe, 1981, pp. 27-28.</ref> the similarities remain partly conjectural, especially those involving the Marian cult at Fatima, Portugal. <ref>Massignon, I, pp. 615 ff.; Eilers, p. 98.</ref> | ||