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Her luminous pre-existential entity, issuing from the divine light thousands of years before the creation of the world, devoted itself to the praise of God while circumambulating the divine throne. <ref>Ibn Babuya, 1385/1966 pp. 135 ff.; Khazzaz, pp. 110-11, 169-70.</ref> Her name, like those of all the people of the mantle, was derived from a divine name. <ref>al-Fater “the Creator”; Ibn Babuya, 1405/1985, p. 252; No’mani, p. 137; Ibn ʿAyyash, p. 23.</ref> She was present in the light of the fourteen impeccable ones when it was placed in Adam’s loins (solb). It was because of this light that angels were ordered to prostrate themselves before him. <ref>Hasan al-ʿAskari, pp. 219 ff.; Ibn Babuya, 1385/1966, pp. 6, 209; idem, 1405/1985, p. 255.</ref> Among the names God taught to Adam <ref>Koran 2:31-33.</ref> were those of the people of the mantle, including that of Fatima. <ref>Hasan al-ʿAskari, p. 217; Forat, p. 56.</ref> | Her luminous pre-existential entity, issuing from the divine light thousands of years before the creation of the world, devoted itself to the praise of God while circumambulating the divine throne. <ref>Ibn Babuya, 1385/1966 pp. 135 ff.; Khazzaz, pp. 110-11, 169-70.</ref> Her name, like those of all the people of the mantle, was derived from a divine name. <ref>al-Fater “the Creator”; Ibn Babuya, 1405/1985, p. 252; No’mani, p. 137; Ibn ʿAyyash, p. 23.</ref> She was present in the light of the fourteen impeccable ones when it was placed in Adam’s loins (solb). It was because of this light that angels were ordered to prostrate themselves before him. <ref>Hasan al-ʿAskari, pp. 219 ff.; Ibn Babuya, 1385/1966, pp. 6, 209; idem, 1405/1985, p. 255.</ref> Among the names God taught to Adam <ref>Koran 2:31-33.</ref> were those of the people of the mantle, including that of Fatima. <ref>Hasan al-ʿAskari, p. 217; Forat, p. 56.</ref> | ||
==Birth== | ==Birth== | ||
[[File:Creations reason.jpg|thumbnail| | [[File:Creations reason.jpg|thumbnail|The Reason of Creation by Iranian artist, Hassan Rouholamin. It mentions Prophet Muhammad's hadith about Fatima’s birth. ]] | ||
Her conception and birth were miraculous. Her origin was in a fruit from paradise, often identified as an apple or a date, that Muhammad had eaten during one of his ascensions and that had become “the water of his loins”. <ref>Forat, pp. 75-76; Ibn Babuya, 1385/1966, pp. 183-84.</ref> According to one tradition, this fruit had previously been touched by the sweat and a plume from the wing of the angel Gabriel. <ref>Forat, pp. 321-22.</ref> It was for this reason that the Prophet always said that Fatima was a celestial being in human form (huraʾ ensiya), that she emitted the perfume of paradise, and that she had a name in heaven (usually Mansura). Fatima spoke with her mother while still in the womb. All the most pious women recognized from pre-Islamic religions were present at her birth, namely, Sarah, Asia, Sephora (Safuraʾ), and especially Mary the mother of Jesus. <ref>Ibn Rostam, p. 9; Hussain, pp. 48 ff.</ref> These names are often linked with that of Fatima, and parallels with Mary are particularly frequent, parallels emphasized by Massignon in all his works on Fatima. <ref>cf. Ayoub, 1976, pp. 165 ff.; idem, 1978, s.v.; McAuliffe, 1981.</ref> Yet Fatima’s superiority to other women is always underscored. She is given the epithet “the Great Lady/the Best of Free Women”. <ref>sayyedat/khiarat al-nesaʾ/al-haraʾer; cf. the epithet of the mother of the qaʾem “the Great Lady/the Best of Slave Women [al-emaʾ]; No’mani, pp. 331 ff.; Ibn Quluya, pp. 54, 78, 123-24.</ref> At her birth Fatima pronounced sacred formulas and announced future events; the world was bathed in light. <ref>Ibn Shahrashub, pp. 119 ff.</ref> | Her conception and birth were miraculous. Her origin was in a fruit from paradise, often identified as an apple or a date, that Muhammad had eaten during one of his ascensions and that had become “the water of his loins”. <ref>Forat, pp. 75-76; Ibn Babuya, 1385/1966, pp. 183-84.</ref> According to one tradition, this fruit had previously been touched by the sweat and a plume from the wing of the angel Gabriel. <ref>Forat, pp. 321-22.</ref> It was for this reason that the Prophet always said that Fatima was a celestial being in human form (huraʾ ensiya), that she emitted the perfume of paradise, and that she had a name in heaven (usually Mansura). Fatima spoke with her mother while still in the womb. All the most pious women recognized from pre-Islamic religions were present at her birth, namely, Sarah, Asia, Sephora (Safuraʾ), and especially Mary the mother of Jesus. <ref>Ibn Rostam, p. 9; Hussain, pp. 48 ff.</ref> These names are often linked with that of Fatima, and parallels with Mary are particularly frequent, parallels emphasized by Massignon in all his works on Fatima. <ref>cf. Ayoub, 1976, pp. 165 ff.; idem, 1978, s.v.; McAuliffe, 1981.</ref> Yet Fatima’s superiority to other women is always underscored. She is given the epithet “the Great Lady/the Best of Free Women”. <ref>sayyedat/khiarat al-nesaʾ/al-haraʾer; cf. the epithet of the mother of the qaʾem “the Great Lady/the Best of Slave Women [al-emaʾ]; No’mani, pp. 331 ff.; Ibn Quluya, pp. 54, 78, 123-24.</ref> At her birth Fatima pronounced sacred formulas and announced future events; the world was bathed in light. <ref>Ibn Shahrashub, pp. 119 ff.</ref> | ||