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'''Fatima,''' (d. 11 AH/632 AD), daughter of [[Muhammad]] and [[Khadija]], wife of [[ʿAli b. Abi Talib]], mother of [[al-Hasan]] and [[al- | '''Fatima,''' (d. 11 AH/632 AD), daughter of [[Muhammad]] and [[Khadija]], wife of [[ʿAli ibn Abi Talib|ʿAli b. Abi Talib]], mother of [[Hasan B. ʿAli B. Abi Taleb|al-Hasan]] and [[Hussain ibn Ali|al-Hussain]], was the only one of the Prophet’s daughters to enjoy great renown. She became the object of great veneration by all Muslims. This may be because she lived closest to her father, lived longest, and gave him numerous descendants, who spread throughout the Muslim world. <ref>Veccia Vaglieri, L. (2007). “Fāṭima”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.</ref> She is also one of [[the People of Cloak]] and, in Twelver Shi’ite belief, one of the [[fourteen Infallibles]]. She was the only lady chosen by the Prophet Muhammad to be part of [[Mubahala]] with the Christian of Najran. | ||
History. | History. | ||
In contrast to the rich hagiographic material on Fatima, purely historical information, reported particularly in Sunni sources, is rare and usually involves only insignificant episodes. | In contrast to the rich hagiographic material on Fatima, purely historical information, reported particularly in Sunni sources, is rare and usually involves only insignificant episodes. | ||
==Biography== | ==Biography== | ||
Fatima was probably the youngest daughter of [[Muhammad]] and his first wife, [[Khadija]], the only daughter to live long enough to bear numerous offspring. Her date of birth is variously given as between five years before and two years after the beginning of the Prophet’s mission. <ref>Lammens, pp. 8-14.</ref> She was particularly close to her father and is said to have followed him to Medina shortly after his emigration (hejra). Although there is disagreement over details, she became the wife of the Imam [[ʿAli b. Abi Taleb]] while still an adolescent, probably in 2/623-24. Muhammad arranged this marriage in obedience to divine will, having already rejected requests for her hand by Abu Bakr, ʿOmar, and probably the very wealthy ʿAbd-al-Rahman b. ʿAwf. <ref>Ibn Saʿd, pp. 11-20; Ibn Rostam, p. 12.</ref> | Fatima was probably the youngest daughter of [[Muhammad]] and his first wife, [[Khadija]], the only daughter to live long enough to bear numerous offspring. Her date of birth is variously given as between five years before and two years after the beginning of the Prophet’s mission. <ref>Lammens, pp. 8-14.</ref> She was particularly close to her father and is said to have followed him to Medina shortly after his emigration (hejra). Although there is disagreement over details, she became the wife of the Imam [[ʿAli ibn Abi Talib|ʿAli b. Abi Taleb]] while still an adolescent, probably in 2/623-24. Muhammad arranged this marriage in obedience to divine will, having already rejected requests for her hand by Abu Bakr, ʿOmar, and probably the very wealthy ʿAbd-al-Rahman b. ʿAwf. <ref>Ibn Saʿd, pp. 11-20; Ibn Rostam, p. 12.</ref> | ||
Before the occupation of the prosperous oasis of Khaybar ʿAli and Fatima were poor. As long as she lived Fatima was ʿAli’s only wife and bore him five children: [[Hasan]], [[ | Before the occupation of the prosperous oasis of Khaybar ʿAli and Fatima were poor. As long as she lived Fatima was ʿAli’s only wife and bore him five children: [[Hasan]], [[Hussain ibn Ali|Hussain]], Muhassen (or Muhsen, dead at very young age), Omm Kulthum, and [[Zaynab]]. She was apparently much affected by her father’s death and died of illness in Medina a few months later, in 11/633. Reports on her death, her burial, and the exact place of her grave are contradictory. <ref>Yaʿqūbī, Taʾrīḵ II, pp. 128-30; Tabari, III, pp. 2436 ff.; Masʿūdī, Morūj VI, p. 165.</ref> Today three sites in Medina are visited as her burial place. | ||
==Political Involvement== | ==Political Involvement== | ||
She seems to have performed only three acts of political significance, each recorded in almost all sources, both [[Sunni]] and [[Shiʿite]], though in different versions. First, after the conquest of Mecca she refused her protection to [[Abu Sufyan]]; second, after the death of the Prophet she courageously defended ʿAli’s cause, fiercely opposed the election of Abu Bakr, and had violent disputes with him and particularly with ʿOmar; third, she laid claim to the property rights of her father and challenged Abu Bakr’s categorical refusal to cede them, particularly Fadak and a share in the produce of Khaybar. | She seems to have performed only three acts of political significance, each recorded in almost all sources, both [[Sunni]] and [[Shiʿa|Shiʿite]], though in different versions. First, after the conquest of Mecca she refused her protection to [[Abu Sufyan]]; second, after the death of the Prophet she courageously defended ʿAli’s cause, fiercely opposed the election of Abu Bakr, and had violent disputes with him and particularly with ʿOmar; third, she laid claim to the property rights of her father and challenged Abu Bakr’s categorical refusal to cede them, particularly Fadak and a share in the produce of Khaybar. | ||
==Hagiography== | ==Hagiography== | ||
Hagiographical material on Fatima is much more ample. Whereas Sunni authors emphasized her perfectly “orthodox” virtues, in particular her rank as the daughter of the Prophet, her ascetic life, and her exemplary piety, <ref>Abu’l-Nasr, pp. 72 ff.</ref> [[Twelver Shiʿite]] hagiographers depicted her as a figure of cosmic significance, though early reports, as well as traditions attributed to her, are much scantier than those related to the other thirteen immaculate ones (maʿsum). Fatima was counted among the Prophet’s house ([[ahl al-bayt]]), the five people of the mantle ([[ahl al-kisa]]), and the people of the ordeal ([[mubahala]]) and thus occupies a central place in the pleroma of the immaculate ones, enjoying ontological, initiatory, and eschatological privileges of the same order as those attributed to the Prophet and the imams. | Hagiographical material on Fatima is much more ample. Whereas Sunni authors emphasized her perfectly “orthodox” virtues, in particular her rank as the daughter of the Prophet, her ascetic life, and her exemplary piety, <ref>Abu’l-Nasr, pp. 72 ff.</ref> [[Twelver Shiʿite]] hagiographers depicted her as a figure of cosmic significance, though early reports, as well as traditions attributed to her, are much scantier than those related to the other thirteen immaculate ones (maʿsum). Fatima was counted among the Prophet’s house ([[ahl al-bayt]]), the five people of the mantle ([[ahl al-kisa]]), and the people of the ordeal ([[mubahala]]) and thus occupies a central place in the pleroma of the immaculate ones, enjoying ontological, initiatory, and eschatological privileges of the same order as those attributed to the Prophet and the imams. | ||
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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 (characterized by Veccia Vaglieri, p. 849, as “deviant”). 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 (characterized by Veccia Vaglieri, p. 849, as “deviant”). 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 | 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> | ||
Corbin also drew parallels between Fatima and pre-Islamic Persian feminine archetypes embodied in Arədvi Sura Anahita. This connection was further stressed by Wilhelm Eilers in his study of Shiʿite holy water, heavenly and earthly waters having been part of Fatima’s dowry (mahr/mahriya), as was salt. <ref>Eilers, pp. 97 ff.; Massé, Croyances et coutumes, p. 225.</ref> In popular belief Fatima has been linked with archetypes and natural elements connected to fertility rites: khezr/Elias, the rainbow, the jasmine flower, and the pomegranate. <ref>Massé, Croyances et coutumes, pp. 158 n. 2, 179, 212; Ayoub, 1978, p. 45.</ref> She is also said to symbolize the cavern of the seven sleepers of Ephesus and the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/al-aqsa-mosque-COM_22686?s.num=21&s.start=20 Masjed al-Aqsa], the goal of Muhammad’s night journey. <ref> | Corbin also drew parallels between Fatima and pre-Islamic Persian feminine archetypes embodied in Arədvi Sura Anahita. This connection was further stressed by Wilhelm Eilers in his study of Shiʿite holy water, heavenly and earthly waters having been part of Fatima’s dowry (mahr/mahriya), as was salt. <ref>Eilers, pp. 97 ff.; Massé, Croyances et coutumes, p. 225.</ref> In popular belief Fatima has been linked with archetypes and natural elements connected to fertility rites: khezr/Elias, the rainbow, the jasmine flower, and the pomegranate. <ref>Massé, Croyances et coutumes, pp. 158 n. 2, 179, 212; Ayoub, 1978, p. 45.</ref> She is also said to symbolize the cavern of the seven sleepers of Ephesus and the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/al-aqsa-mosque-COM_22686?s.num=21&s.start=20 Masjed al-Aqsa], the goal of Muhammad’s night journey. <ref></ref> | ||
</ref> | |||
==Fatima in Popular Culture== | ==Fatima in Popular Culture== | ||
Esoteric or popular beliefs about Fatima, often connected with episodes in her hagiography, constitute the basis of several feasts and pilgrimages ([[ziara]]). The most important of the former are commemorations of the ordeal ([[mubahala]]) witnessed by the ahl al-ʿabaʾ, who are thus recognized as legitimate leaders of the community, celebrated on 21 Dhu’l-hejja; <ref>Schmucker; Massignon, 1969, I, pp. 550-91.</ref> of Fatima’s birth (mawludiya) on 21 Ramadan, with a secondary celebration on 15 Shaʿban (which also commemorates the birth of the Mahdi Fatemi; the laylat al-baraʿa; the death of Salman); of her death on 3 Jomada II, with a secondary celebration on 2 Ramadan; of her figure as al-Masjed al-Aqsa, on 27 Rajab, commemorating Muhammad’s meʿraj. <ref>Massignon, 1969, I, pp. 576-77.</ref> Specific ziarat are made for Fatima at Medina. <ref>Massignon, 1969, III, pp. 295 ff.</ref> In private [[rawza-khani]] (recitation of the [[martyrdom]] of | Esoteric or popular beliefs about Fatima, often connected with episodes in her hagiography, constitute the basis of several feasts and pilgrimages ([[ziara]]). The most important of the former are commemorations of the ordeal ([[mubahala]]) witnessed by the ahl al-ʿabaʾ, who are thus recognized as legitimate leaders of the community, celebrated on 21 Dhu’l-hejja; <ref>Schmucker; Massignon, 1969, I, pp. 550-91.</ref> of Fatima’s birth (mawludiya) on 21 Ramadan, with a secondary celebration on 15 Shaʿban (which also commemorates the birth of the Mahdi Fatemi; the laylat al-baraʿa; the death of Salman); of her death on 3 Jomada II, with a secondary celebration on 2 Ramadan; of her figure as al-Masjed al-Aqsa, on 27 Rajab, commemorating Muhammad’s meʿraj. <ref>Massignon, 1969, I, pp. 576-77.</ref> Specific ziarat are made for Fatima at Medina. <ref>Massignon, 1969, III, pp. 295 ff.</ref> In private [[rawza-khani]] (recitation of the [[martyrdom]] of Hussain) assemblies held by Persian women at any time of year, the most popular story is of Fatima’s invitation to a wedding, where she converts those present. <ref>ʿarusi-e Qoraysh; Massignon, 1969, I, p. 580.</ref> Special offerings are dedicated to Fatima: small pots (digcha-ye hazrat-e Zahra) on the last Wednesday of Safar and samanu, a kind of pudding reputed to have been her favorite dish. <ref>Shakurzada, pp. 26-27, 46 ff., 83; Massé, Croyances et coutumes, p. 47 n. 2.</ref> On the last Wednesday of the solar year [http://www.iranicaonline.org/articles/caharsanba-suri chaharshanba suri] some families used to break and replace their earthenware pots in her honor. <ref>Massé, Croyances et coutumes, p. 146 n. 2.</ref> Offerings and thanks are dedicated to Fatima as an intercessor on various occasions and in various sanctuaries throughout the Islamic world. She is especially invoked by Shiʿite women during childbirth. <ref>Massignon, 1969, III, p. 296.</ref> | ||
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 | 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 daughters [[Fatima Kobra]], who allegedly married her cousin [[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 ([[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 ([[Shariʿati]]). | ||
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==Bibliography== | ==Bibliography== | ||
* ʿO. Abu’l-Naṣr, Faṭema bent Muhammad omm al-šohadāʾ wa sayyedat al-nesāʾ, Cairo, 1366/1947. | |||
* M. A. Amir-Moezzi, Le guide divin dans le shiʿisme originel. Aux sources de l’ésotérisme en Islam, Paris, 1992; tr. D. Streight as The Divine Guide in Early Shiʿism, Albany, N.Y., 1994. | *ʿO. Abu’l-Naṣr, Faṭema bent Muhammad omm al-šohadāʾ wa sayyedat al-nesāʾ, Cairo, 1366/1947. | ||
* M. Ayoub, “Towards an Islamic Christology: An Image of Jesus in Early Shīʿī Muslim Literature,” Muslim World 66, 1976, pp. 163-88. | *M. A. Amir-Moezzi, Le guide divin dans le shiʿisme originel. Aux sources de l’ésotérisme en Islam, Paris, 1992; tr. D. Streight as The Divine Guide in Early Shiʿism, Albany, N.Y., 1994. | ||
* Idem, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ʿÃshûrâ in Twelver Shiʿism, The Hague, 1978. | *M. Ayoub, “Towards an Islamic Christology: An Image of Jesus in Early Shīʿī Muslim Literature,” Muslim World 66, 1976, pp. 163-88. | ||
* Muhammad Bukhari, al-Jāmeʿ al-ṣaḥīḥ, n.p. [Cairo], 1360/1940. | *Idem, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ʿÃshûrâ in Twelver Shiʿism, The Hague, 1978. | ||
* Ḥāfeẓ Rajab Borsī, Mašāreq anwār al-yaqīn, 10th ed., Beirut, n.d. | *Muhammad Bukhari, al-Jāmeʿ al-ṣaḥīḥ, n.p. [Cairo], 1360/1940. | ||
* H. Corbin, Terre céleste et corps de résurrection. De l’Iran mazdéen à l’Iran shiʿite, Paris, 1960. | *Ḥāfeẓ Rajab Borsī, Mašāreq anwār al-yaqīn, 10th ed., Beirut, n.d. | ||
* Idem, En Islam iranien, 4 vols., Paris 1971-72. al-Ḏarīʿa I, pp. 343-44. | *H. Corbin, Terre céleste et corps de résurrection. De l’Iran mazdéen à l’Iran shiʿite, Paris, 1960. | ||
* Ibn Ayyāš Jawharī, Moqtażab al-aṯar, Tehran, 1346/1927. | *Idem, En Islam iranien, 4 vols., Paris 1971-72. al-Ḏarīʿa I, pp. 343-44. | ||
* Ibn Bābuya, ʿElal al-šarāʾīʿ wa’l-aḥkām, 2 vols. in 1, Najaf, 1385/1966. | *Ibn Ayyāš Jawharī, Moqtażab al-aṯar, Tehran, 1346/1927. | ||
* Idem, al-Amālī, ed. and tr. M.–B. Kamaraʾī, Tehran, 1404/1984. | *Ibn Bābuya, ʿElal al-šarāʾīʿ wa’l-aḥkām, 2 vols. in 1, Najaf, 1385/1966. | ||
* Idem, Kamāl al-din wa tamām al-neʿma, 2 vols. in 1, ed. ʿA.–A. Ḡaffārī, Qom, 1405/1985. | *Idem, al-Amālī, ed. and tr. M.–B. Kamaraʾī, Tehran, 1404/1984. | ||
* Aḥmad Ibn Ḥanbal, Mosnad IV, Cairo, 1311/1893. | *Idem, Kamāl al-din wa tamām al-neʿma, 2 vols. in 1, ed. ʿA.–A. Ḡaffārī, Qom, 1405/1985. | ||
* Ibn Qūlūya Qomī, Kāmel al-ziarat, 11th. ed., n.p., n.d. | *Aḥmad Ibn Ḥanbal, Mosnad IV, Cairo, 1311/1893. | ||
* Ibn Qotayba (attributed), al-Emāma wa’l-sīāsa, ed. A. Rāfeʿī, Cairo, 1957, esp. pp. 12-13. | *Ibn Qūlūya Qomī, Kāmel al-ziarat, 11th. ed., n.p., n.d. | ||
* Ibn Rostam Tabari, Dalāʾel al-emāma, Najaf, 1369/1949, pp. 1-58. | *Ibn Qotayba (attributed), al-Emāma wa’l-sīāsa, ed. A. Rāfeʿī, Cairo, 1957, esp. pp. 12-13. | ||
* Ibn Saʿd, al-Ṭabaqāt al-kobrā VIII, Beirut, 1968, pp. 11-20. | *Ibn Rostam Tabari, Dalāʾel al-emāma, Najaf, 1369/1949, pp. 1-58. | ||
* Ibn Shahrashub, Manāqeb āl Abī Ṭāleb III, Najaf, 1375/1956, pp. 101-40. | *Ibn Saʿd, al-Ṭabaqāt al-kobrā VIII, Beirut, 1968, pp. 11-20. | ||
* ʿEmād-al-Dīn | *Ibn Shahrashub, Manāqeb āl Abī Ṭāleb III, Najaf, 1375/1956, pp. 101-40. | ||
* Moḥsen Fayż Kāšānī, al-Wāfī, Tehran, 1376/1957, pp. 172 ff. | *ʿEmād-al-Dīn Hussain Eṣfahānī, Zendagānī-e čahārdah maʿṣūm I, Tehran, 1340 Š./1962, pp. 221-358. | ||
* Forat b. Ebrāhīm, Tafsīr, ed. M. Kāẓem, Tehran, 1410/1990. | *Moḥsen Fayż Kāšānī, al-Wāfī, Tehran, 1376/1957, pp. 172 ff. | ||
* Nūr-al-Dīn Ḥalabī, al-Sira al-ḥalabīya III, Beirut, n.d., pp. 529, 607 ff. | *Forat b. Ebrāhīm, Tafsīr, ed. M. Kāẓem, Tehran, 1410/1990. | ||
* Hasan al-ʿAskari (attributed), Tafsīr, Qom, 1409/1989. | *Nūr-al-Dīn Ḥalabī, al-Sira al-ḥalabīya III, Beirut, n.d., pp. 529, 607 ff. | ||
* | *Hasan al-ʿAskari (attributed), Tafsīr, Qom, 1409/1989. | ||
* Abu’l-Qāsem ʿAli Ḵazzāz Rāzī, Kefāyat al-aṯar fi’l-naṣṣ ʿalā aʾemma al-eṯnay ʿašar, Tehran, 1305/1888. | *Hussain b. ʿAbd-al-Wahhāb, ʿOyūn al-moʿjezāt, Najaf, 1369/1950. | ||
* E. Kohlberg, “Authoritative Scriptures in Early Imami Shiʿism,” in E. Patlagean and A. Le Boulluec, eds., Les retours aux Écritures. Fondamentalismes présents et passés, Louvain and Paris, 1993, pp. 295-312. | *Abu’l-Qāsem ʿAli Ḵazzāz Rāzī, Kefāyat al-aṯar fi’l-naṣṣ ʿalā aʾemma al-eṯnay ʿašar, Tehran, 1305/1888. | ||
* Muhammad b. Yaʿqūb Kolaynī, al-Oṣūl men al-kāfī, ed. and tr. J. Moṣṭafawī, II, Tehran, n.d., pp. 355-56. | *E. Kohlberg, “Authoritative Scriptures in Early Imami Shiʿism,” in E. Patlagean and A. Le Boulluec, eds., Les retours aux Écritures. Fondamentalismes présents et passés, Louvain and Paris, 1993, pp. 295-312. | ||
* H. Lammens, Fāṭima et les filles de Mahomet: Notes critiques pour l’étude de la Sīra, Rome, 1912. | *Muhammad b. Yaʿqūb Kolaynī, al-Oṣūl men al-kāfī, ed. and tr. J. Moṣṭafawī, II, Tehran, n.d., pp. 355-56. | ||
* J. D. McAuliffe, “Chosen of All Women: Mary and Fāṭimah in Qurʾānic Exegesis,” Islamochristiana 7, 1981, pp. 19-28. | *H. Lammens, Fāṭima et les filles de Mahomet: Notes critiques pour l’étude de la Sīra, Rome, 1912. | ||
* Muhammad-Bāqer Majlesī, Beḥār al-anwār XLIII, Tehran and Qom, 1376-92/1956-72, pp. 2-236. | *J. D. McAuliffe, “Chosen of All Women: Mary and Fāṭimah in Qurʾānic Exegesis,” Islamochristiana 7, 1981, pp. 19-28. | ||
* Abu’l-Hasan ʿAli Marandī, Majmaʿ al-nūrayn wa moltaqa’l-baḥrayn fī aḥwāl
Fatima al-Zahra, Tehran, 1376/1957. | *Muhammad-Bāqer Majlesī, Beḥār al-anwār XLIII, Tehran and Qom, 1376-92/1956-72, pp. 2-236. | ||
* L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68. | *Abu’l-Hasan ʿAli Marandī, Majmaʿ al-nūrayn wa moltaqa’l-baḥrayn fī aḥwāl
Fatima al-Zahra, Tehran, 1376/1957. | ||
* Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969. | *L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68. | ||
* Masʿūdī, Morūj IV, pp. 146, 156 ff.; VI, pp. 55-56, 165. | *Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969. | ||
* Ibn Abī Zaynab No’mani, Ketāb al-ḡayba, ed. ʿA.–A. Ḡaffārī, Tehran, 1397/1977. | *Masʿūdī, Morūj IV, pp. 146, 156 ff.; VI, pp. 55-56, 165. | ||
* ʿAli b. Ebrāhīm Qomī, Tafsīr, ed. Ṭ. M.. Jazāʾerī, 2 vols., Najaf, 1386-87 /1966-68. | *Ibn Abī Zaynab No’mani, Ketāb al-ḡayba, ed. ʿA.–A. Ḡaffārī, Tehran, 1397/1977. | ||
* U. Rubin, “Pre-Existence and Light: Aspects of the Concept of Nūr Muḥammad,” Israel Oriental Studies 5, 1975, pp. 62-119. | *ʿAli b. Ebrāhīm Qomī, Tafsīr, ed. Ṭ. M.. Jazāʾerī, 2 vols., Najaf, 1386-87 /1966-68. | ||
* T. Sabri, “L’hagiographie de Fâṭima d’après le Biḥâr al-Anwâr de Muḥammad Bâqir Majlisî (m. 1111/1699),” Ph.D. diss., École Pratique des Hautes Études, Paris, 1969. | *U. Rubin, “Pre-Existence and Light: Aspects of the Concept of Nūr Muḥammad,” Israel Oriental Studies 5, 1975, pp. 62-119. | ||
* Tabari (Cairo2), I-II, s.v. Abu ʿĪsā Muhammad Termeḏī, Sonan, ed. A. M. Šāker, Cairo, 1356/1936. | *T. Sabri, “L’hagiographie de Fâṭima d’après le Biḥâr al-Anwâr de Muḥammad Bâqir Majlisî (m. 1111/1699),” Ph.D. diss., École Pratique des Hautes Études, Paris, 1969. | ||
* L. Veccia Vaglieri, “Fāṭima,” in EI2 II, pp. 841-50. | *Tabari (Cairo2), I-II, s.v. Abu ʿĪsā Muhammad Termeḏī, Sonan, ed. A. M. Šāker, Cairo, 1356/1936. | ||
* Abu ʿAbd-Allāh Muhammad Wāqedī, Ketāb al-maḡāzī, ed. J. Wellhausen, Cairo, 1970, s.v. Yaʿqūbī, Taʾrīkò II, pp. 19, 35, 42, 91, 128 ff., 141 ff. | *L. Veccia Vaglieri, “Fāṭima,” in EI2 II, pp. 841-50. | ||
* A. Amanat, Resurrection and Renewal, Ithaca, N.Y., 1989. | *Abu ʿAbd-Allāh Muhammad Wāqedī, Ketāb al-maḡāzī, ed. J. Wellhausen, Cairo, 1970, s.v. Yaʿqūbī, Taʾrīkò II, pp. 19, 35, 42, 91, 128 ff., 141 ff. | ||
* Aʿyān al-šiʿa II, esp. pp. 535-639. | *A. Amanat, Resurrection and Renewal, Ithaca, N.Y., 1989. | ||
* R. Aubert, “Fatima” [in Portugal], in Dictionnaire d’histoire et de géographie ecclésiastiques XVI, Paris, 1967, cols. 680-82. | *Aʿyān al-šiʿa II, esp. pp. 535-639. | ||
* M. Ayoub, “Towards an Islamic Christology: An Image of Jesus in Early Shīʿī Muslim Literature,” Muslim World 66, 1976, pp. 163-88. | *R. Aubert, “Fatima” [in Portugal], in Dictionnaire d’histoire et de géographie ecclésiastiques XVI, Paris, 1967, cols. 680-82. | ||
* Idem, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ʿÃshûrâ in Twelver Shiʿism, The Hague, 1978. | *M. Ayoub, “Towards an Islamic Christology: An Image of Jesus in Early Shīʿī Muslim Literature,” Muslim World 66, 1976, pp. 163-88. | ||
* J. Calmard, “Le culte de l’Imām Ḥusayn,” Ph.D. diss., University of Paris, 1975. | *Idem, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ʿÃshûrâ in Twelver Shiʿism, The Hague, 1978. | ||
* H. Corbin, Terre céleste et corps de résurrection: De l’Iran mazdéen à l’Iran shiʿite, Paris, 1960. | *J. Calmard, “Le culte de l’Imām Ḥusayn,” Ph.D. diss., University of Paris, 1975. | ||
* Idem, En Islam iranien, 4 vols., Paris 1971-72. | *H. Corbin, Terre céleste et corps de résurrection: De l’Iran mazdéen à l’Iran shiʿite, Paris, 1960. | ||
* B. A. Donaldson, The Wild Rue, London, 1938. | *Idem, En Islam iranien, 4 vols., Paris 1971-72. | ||
* Ibn Hešām, Sīra, Cairo, 1937, I, p. 206; III, p. 407. | *B. A. Donaldson, The Wild Rue, London, 1938. | ||
* W. Eilers, “Schiitische Wasserheilige,” in V. Haarmann and P. Bachmann, eds., Festschrift Hans Roemer, Beirut, 1979, pp. 94-125. | *Ibn Hešām, Sīra, Cairo, 1937, I, p. 206; III, p. 407. | ||
* L. P. Elwell-Sutton and D. M. MacEoin, “Ḳurrat al-ʿAyn,” in EI2 V, p. 502. | *W. Eilers, “Schiitische Wasserheilige,” in V. Haarmann and P. Bachmann, eds., Festschrift Hans Roemer, Beirut, 1979, pp. 94-125. | ||
* J. N. Hollister, The Shīʿa of India, London, 1953. | *L. P. Elwell-Sutton and D. M. MacEoin, “Ḳurrat al-ʿAyn,” in EI2 V, p. 502. | ||
* M. K. Hermansen, “Fatimeh as a Role Model in the Works of Ali Shariʿati,” in G. Nashat, ed., Women and Revolution in Iran, Boulder, Colo., 1983, pp. 87-96. | *J. N. Hollister, The Shīʿa of India, London, 1953. | ||
* R. Kriss and H. Kriss-Heinrich, Volksglaube im Bereich des Islam, 2 vols., Wiesbaden, 1960-62. | *M. K. Hermansen, “Fatimeh as a Role Model in the Works of Ali Shariʿati,” in G. Nashat, ed., Women and Revolution in Iran, Boulder, Colo., 1983, pp. 87-96. | ||
* H. Lammens, Fāṭima et les filles de Mahomet: Notes critiques pour l’étude de la Sīra, Rome, 1912. Idem, “Fāṭima,” in EI1 II, pp. 85-88. | *R. Kriss and H. Kriss-Heinrich, Volksglaube im Bereich des Islam, 2 vols., Wiesbaden, 1960-62. | ||
* J. D. McAuliffe, “Chosen of All Women. Mary and Fāṭimah in Qurʾānic Exegesis,” Islamochristiana 7, 1981, pp. 19-28. | *H. Lammens, Fāṭima et les filles de Mahomet: Notes critiques pour l’étude de la Sīra, Rome, 1912. Idem, “Fāṭima,” in EI1 II, pp. 85-88. | ||
* Idem, “Fāṭimah bint Muḥammad,” in M. Eliade, ed., The Encyclopaedia of ReligionV, New York, 1987, pp. 293-94. | *J. D. McAuliffe, “Chosen of All Women. Mary and Fāṭimah in Qurʾānic Exegesis,” Islamochristiana 7, 1981, pp. 19-28. | ||
* L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68. | *Idem, “Fāṭimah bint Muḥammad,” in M. Eliade, ed., The Encyclopaedia of ReligionV, New York, 1987, pp. 293-94. | ||
* Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969. | *L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68. | ||
* Mrs. Meer Hassan Ali, Observations on the Mussulmauns of India, London, 1832; repr. Oxford, 1972. | *Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969. | ||
* D. Pinault, The Shiites: Ritual and Popular Piety in a Muslim Community, London, 1992. | *Mrs. Meer Hassan Ali, Observations on the Mussulmauns of India, London, 1832; repr. Oxford, 1972. | ||
* E. Šakurzāda, ʿAqāyed wa rosūm-e ʿāmma-ye mardom-e Ḵorāsān, Tehran, 1346 Š./1967. | *D. Pinault, The Shiites: Ritual and Popular Piety in a Muslim Community, London, 1992. | ||
* A. Šarīʿatī, Fatima, Fatima ast, Tehran, 1356 Š./1977; tr. L. Bakhtiar, Tehran, 1981. | *E. Šakurzāda, ʿAqāyed wa rosūm-e ʿāmma-ye mardom-e Ḵorāsān, Tehran, 1346 Š./1967. | ||
* A. Schimmel, Islamic Names, Edinburgh, 1989. | *A. Šarīʿatī, Fatima, Fatima ast, Tehran, 1356 Š./1977; tr. L. Bakhtiar, Tehran, 1981. | ||
* W. Schmucker, “Mubāhala,” in EI2 VII, pp. 276-77. | *A. Schimmel, Islamic Names, Edinburgh, 1989. | ||
* L. Veccia Vaglieri, “Fadak,” EI2 II, pp. 725-27. | *W. Schmucker, “Mubāhala,” in EI2 VII, pp. 276-77. | ||
* Idem, “Fāṭima,” in EI2 II, pp. 841-50. | *L. Veccia Vaglieri, “Fadak,” EI2 II, pp. 725-27. | ||
* | *Idem, “Fāṭima,” in EI2 II, pp. 841-50. | ||
* A. J. Wensinck, A Handbook of Early Muhammadan Tradition, Leiden, 1927. | *Hussain Wāʿeẓ Kāšefī, Rawżat al-šohadāʾ, ed. M. Ramażānī, Tehran, 1341 Š./1962. | ||
* Idem, Concordances et indices de la tradition musulmane, 8 vols., Leiden, 1933-65. | *A. J. Wensinck, A Handbook of Early Muhammadan Tradition, Leiden, 1927. | ||
* Yaʿqūbī, Taʾrīḵ II, pp. 19, 35, 42, 91, 128-29, 141-42. | *Idem, Concordances et indices de la tradition musulmane, 8 vols., Leiden, 1933-65. | ||
* Taʿzīa literature. V. Cremonesi, tr., Uzurpazione di Fadak, Morte di Fatima, ʿUmar e Abu Bakr chiedono scusa, Naples, 1964 (three Cerulli MSS.). | *Yaʿqūbī, Taʾrīḵ II, pp. 19, 35, 42, 91, 128-29, 141-42. | ||
* Ḡaṣb-e bāḡ-e Fadak, ed. Z. Eqbāl and M. J. Maḥjūb as Jong-e šehādat, Tehran, 1355 Š./1976 (ed. of MS. Paris, Bibliothèque Nationale, pers. 993), tr. A. Chodźko as “Le jardin de Fathema,” in Le théâtre persan, Paris, 1878. | *Taʿzīa literature. V. Cremonesi, tr., Uzurpazione di Fadak, Morte di Fatima, ʿUmar e Abu Bakr chiedono scusa, Naples, 1964 (three Cerulli MSS.). | ||
* W. Litten, Das Drama in Persien, Berlin and Leipzig, 1929, no. 9 (Fatima’s marriage). | *Ḡaṣb-e bāḡ-e Fadak, ed. Z. Eqbāl and M. J. Maḥjūb as Jong-e šehādat, Tehran, 1355 Š./1976 (ed. of MS. Paris, Bibliothèque Nationale, pers. 993), tr. A. Chodźko as “Le jardin de Fathema,” in Le théâtre persan, Paris, 1878. | ||
* L. Pelly, The Miracle Play of Hasan and Husain, 2 vols., London, 1879 (Vol. I, Scene vi, “The Seizure of the Khalifate by Abu Bakr”; Scene vii, “The Death of Fatimah” in English tr. only). | *W. Litten, Das Drama in Persien, Berlin and Leipzig, 1929, no. 9 (Fatima’s marriage). | ||
* E. Rossi and A. Bombaci, Elenco di drammi religiosi persiani (fondo MSS. Vaticano Cerulli), Vatican City, 1961 (see esp. pp. 351-52, with index of themes connected with Fadak, ʿarūsī-e Qorayš, Karbala, death, etc., in the Cerulli, Chodźko, Pelly, and Moscow collections of taʿzīa plays). | *L. Pelly, The Miracle Play of Hasan and Husain, 2 vols., London, 1879 (Vol. I, Scene vi, “The Seizure of the Khalifate by Abu Bakr”; Scene vii, “The Death of Fatimah” in English tr. only). | ||
* Untitled MSS., Moscow, Kryzenski collection (see Rossi and Bombaci, pp. xvi, xxi, nos. 1 and 2, Death of Fatima). | *E. Rossi and A. Bombaci, Elenco di drammi religiosi persiani (fondo MSS. Vaticano Cerulli), Vatican City, 1961 (see esp. pp. 351-52, with index of themes connected with Fadak, ʿarūsī-e Qorayš, Karbala, death, etc., in the Cerulli, Chodźko, Pelly, and Moscow collections of taʿzīa plays). | ||
* Untitled MSS., Tehran, Ketāb-ḵāna-ye Malek (three plays on the death of Fatima). Wafāt-e Ḥażrat-e Fatima, MS. Paris, Bibliothèque Nationale, pers. 993, Chodźko no. 4. | *Untitled MSS., Moscow, Kryzenski collection (see Rossi and Bombaci, pp. xvi, xxi, nos. 1 and 2, Death of Fatima). | ||
* Specific prayers to Fatima. A. Monzawī, Fehrest nosḵahā-ye ḵaṭṭī-e Ketāb-ḵāna-ye Ganjbaḵš IV, p. 2364 no. 6702. | *Untitled MSS., Tehran, Ketāb-ḵāna-ye Malek (three plays on the death of Fatima). Wafāt-e Ḥażrat-e Fatima, MS. Paris, Bibliothèque Nationale, pers. 993, Chodźko no. 4. | ||
* ʿA. Qomī, Mafātīḥ al-jenān, ed. M.–Ḥ. ʿElmī, Tehran, 1340 Š./1961 (doʿās to Fatima in Arabic with Persian translations, pp. 113, 601-2, 632-33, 660). | *Specific prayers to Fatima. A. Monzawī, Fehrest nosḵahā-ye ḵaṭṭī-e Ketāb-ḵāna-ye Ganjbaḵš IV, p. 2364 no. 6702. | ||
*ʿA. Qomī, Mafātīḥ al-jenān, ed. M.–Ḥ. ʿElmī, Tehran, 1340 Š./1961 (doʿās to Fatima in Arabic with Persian translations, pp. 113, 601-2, 632-33, 660). | |||
==Source== | ==Source== | ||
* [http://www.iranicaonline.org/articles/fatema | |||
* Veccia Vaglieri, L. (2007). “Fāṭima”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. | *[http://www.iranicaonline.org/articles/fatema Encyclopaedia Iranica] | ||
*Veccia Vaglieri, L. (2007). “Fāṭima”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. | |||
[[Category: Individuals]] | [[Category: Individuals]] | ||
[[Category: Historical Character]] | [[Category: Historical Character]] | ||