Written transcript of the lecture
The Meshkat-e Noor teachings series🌻🔆Fatima, the Lion’s Head of Divine Knowledge🔆🌻
🌼🔆🌼Fatima, the Red Rose of Divine Grandeur🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Queen of Worship,” “The Tawhid of Fadak Was Fatima,” “The Miracle of Fatima’s Speech,” “Fatimid Wisdom Exposes Every False Philosophy,” “The Evening of Fatima al-Zahra’s Martyrdom,” and more — A Summary with Supplement 1405.08.02 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
This treatise, *Fatima, the Lion’s Head of Divine Knowledge*, is a treasure that explores, with a fresh perspective, the cosmic, mystical, philosophical and social dimensions of Lady Fatima (SA).
Here I present the treatise’s foreword, introduction, structured summary and final conclusion:
Foreword
“Fatima, the Lion’s Head of Divine Knowledge” speaks of an immeasurable greatness. This treatise is the modest fruit of a dive into the boundless ocean of Fatimid learning—knowledge drawn from verses, traditions, and philosophical and mystical analysis. It presents Lady Fatima al-Zahra (SA) not merely as a perfect human being, but as a “transcosmic reality,” the “queen of the order of existence,” and the “supreme Word of God.”
What follows is an effort to map Lady Fatima’s (SA) character in its fullness from a range of perspectives: from Fatimid cosmology and the connection with “the meeting of the two seas” to the “alchemy of worship” and the “Fatimiyyah warning” as a speech act in history. This treatise responds to humanity’s present need for a living, dynamic, divine exemplar—one who is the “Mother of Faith” and who established a “school for the making of human beings.” May these pages be a lamp for those journeying along the path of truth.
Introduction
Lady Fatima al-Zahra (SA) is not merely a historical figure; she is an “ontological reality” around whom the entire order of creation revolves. Taking an interdisciplinary approach—drawing on theology, mysticism, philosophy, Quranic exegesis and sociology—this treatise examines the dimensions of her being.
The first section describes Fatima (SA), presenting her as the “Light of Divine Grandeur” and the “Rose of Grandeur.” It analyses the reports concerning her luminous creation and her threefold radiance: white, yellow and red.
The second section is devoted to the “Fatimiyyah warning.” There, Lady Fatima (SA), speaking with force from her sickbed, lifts the veil on the coup at Saqifah and foretells the community’s future. This section analyses her words as a political and social “speech act.”
The third section continues the commentary on the Sermon of Fadak and examines the stages of creation—“origination, growth, coming into being, bringing forth, establishing, awakening…”—from the perspective of Fatimid discourse. It explores concepts such as “obedience that awakens,” “waking,” and “dormant beauty.”
The fourth section contains appendices: a lexical commentary on the sermon, a passage-by-passage translation, and explanations of difficult terms.
Drawing on a number of enriching additions—the alchemy of worship, the *Mushaf* as divine software, Fatima as mother of time and space, and the strategic weapon of the End Times—this treatise seeks to offer a comprehensive and practical picture of the Fatimid school.
Structured Summary
This treatise is organised around four main themes:
**Theme One: Describing Fatima (SA)**
**The Light of Divine Grandeur:** Fatima (SA) was created from God’s “Light of Grandeur.” She is the “Sun of Divine Grandeur,” illuminating the world with knowledge and wisdom.
**A world made a garden of remembrance through Fatima:** Fatimid worship (SA) is of the nature of “alchemy,” transforming worship into a “supreme art.” The Tasbihat of Fatima (SA) are a “software for purifying the heart.”
**Fatima—and what is Fatima?** She is the “queen of the order of existence,” the “key to understanding Laylat al-Qadr,” the “Ocean of Prophethood,” the “cosmic centre of gravity (the meeting of the two seas),” the “most subtle means of drawing near to God,” the “vast software of knowledge of God,” the “possessor of the Fatimid Mushaf,” the “one spoken to by angels,” “miracle-working fragrance,” “abundance,” “mother of her father,” “part of the Messenger,” the one whose pleasure and anger are bound to God’s pleasure and anger, the “queen of intercession,” the “martyr in the cause of the Guardianship,” “unknown in her true worth,” “purified,” “captivating beauty,” the “Mother of Faith,” and the “strategic weapon of the End Times.”
**Theme Two: The Fatimiyyah Warning**
**A speech act:** The Sermon of Fadak is a “speech act” through which the usurping regime was condemned in the court of public opinion and the discourse of the Imamate was affirmed.
**Foretelling the future:** From her deathbed, Lady Fatima (SA) sketches the community’s future: “chaos,” “despotism,” “slaughter” and “deviation,” and calls Muslims to “social responsibility.”
**Theme Three: Continuing the Commentary on the Sermon of Fadak**
**The stages of creation:** The stages of creation—“origination, growth, coming into being, bringing forth, establishing, awakening, manifesting, worshipping and ennobling”—are drawn from Fatima’s (SA) words.
**Obedience that awakens:** Obedience is “awakening” and “new life.” Obedience that awakens is a gateway to divine knowledge and a wing for ascent.
**Creation as a display of the Creator’s power:** Every created thing is a sign of divine power, and nothing is impossible for God.
**Theme Four: Appendices**
**Lexical commentary:** Difficult words in the sermon are explained with reference to the Quran and Arabic lexicons.
**Passage-by-passage translation:** The Sermon of Fadak is translated and analysed in full.
**Original text:**
This treatise, *Fatima, the Cream of the Milk of Divine Knowledge*, is in fact a “concise encyclopedia” of Fatimid teachings. With a profound and fresh perspective, it explores the cosmic, mystical, philosophical and social dimensions of Lady Fatima (SA).
🔶Part One: Describing Fatima
❇️The Light of Divine Majesty
God Most High is the possessor of supreme majesty, just as He is نُورُ النُّوراست و مُنَوِّرُ النُّور، ِ عَظِيمُ الْعَظَمَةِ (لَا يُوصَفُ بِالْعِظَم) and the source of all majesty,
The One and Self-Sufficient God created Fatima al-Zahra (SA) from the light of His majesty!
When divine majesty reaches the summit of its manifestation and revelation, it shines forth. Fatima al-Zahra (SA) is radiant with that very light of divine majesty!
The peerless Creator took the cream of majesty and fashioned from it a unique creation—and Fatima came into being!
Fatima is the sun of divine majesty, shining in this world and filling the universe with the radiance of divine majesty!
The manifestation of divine majesty means a downpour of divine knowledge and wisdom. In truth, Fatima is a window onto God’s knowledge, wisdom and majesty! Majesty is a particular expression of God’s infinite knowledge!
To know Fatima is to know divine majesty. Every kind of knowledge brings an expansion and enlargement of the essence of being, and knowledge is attainable only through learning and wisdom.
If divine majesty has a garden of flowers, Fatima is its red rose!
Supplement: “Fatima, Sovereign of the Universe” (Fatimid Cosmology)
A continuation of the section “The Light of Divine Majesty”
Fatima (SA) is not merely a being in the universe; she is “the universe within a human being.” She is “the queen of the order of existence”—the center of the universe’s physical, metaphysical and spiritual laws.
If God created the universe through “wisdom” (the establishment of wisdom), Fatima (SA) is that “embodied wisdom.” She is “كلمة الله العليا”, in whose being all the secrets of the cosmos have been entrusted.
❇️The World Is a Garden of Fatimid Remembrance!
Through Fatimid worship, the world takes on new splendours! The colours of beauty and the vibrations of the world’s delights are transformed!
Fatima makes worship shine!
Fatima shines and raises worship to its highest point!
What a radiance Fatima has!
Through Fatima’s worship, the world would be transformed!
The whiteness, yellowness and redness of Fatimid worship were part of the manifestation of its majesty!
Fatima was among the most masterful artists in the art of worship! She created a stir with her remembrance and whispered prayers!
The colours of Fatimid worship were unlike any other; they adorned the world!
Fatimid worship had movement and speed!
💫🔆 عَنْ جَابِرٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ:
قَالَ: قُلْتُ: لِمَ سُمِّيَتْ فَاطِمَةُ الزَّهْرَاءُ، زَهْرَاءَ؟
فَقَالَ: لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَهَا مِنْ نُورِ عَظَمَتِهِ، فَلَمَّا أَشْرَقَتْ أَضَاءَتِ السَّمَوَاتِ وَ الْأَرْضَ بِنُورِهَا، وَ غَشِيَتْ أَبْصَارَ الْمَلَائِكَةِ، وَ خَرَّتِ الْمَلَائِكَةُ لِلَّهِ سَاجِدِينَ، وَ قَالُوا: إِلَهَنَا وَ سَيِّدَنَا، مَا هَذَا النُّورُ؟
فَأَوْحَى اللَّهُ إِلَيْهِمْ: هَذَا نُورٌ مِنْ نُورِي، وَ أَسْكَنْتُهُ فِي سَمَائِي، خَلَقْتُهُ مِنْ عَظَمَتِي أُخْرِجُهُ مِنْ صُلْبِ نَبِيٍّ مِنْ أَنْبِيَائِي، أُفَضِّلُهُ عَلَى جَمِيعِ الْأَنْبِيَاءِ وَ أُخْرِجُ مِنْ ذَلِكَ النُّورِ أَئِمَّةً يَقُومُونَ بِأَمْرِي، يَهْدُونَ إِلَى حَقِّي، وَ أَجْعَلُهُمْ خُلَفَائِي فِي أَرْضِي بَعْدَ انْقِضَاءِ وَحْيِي[1]
💫 Jaber relates from Imam Sadiq (AS) that he said:
I asked, “Why was Fatima (SA) named ‘Zahra’?”
He replied:
“Because God, Mighty and Exalted, created her from the light of His majesty. When that light shone, the heavens and the earth were illumined by it, and it filled the eyes of the angels [dazzling them].
The angels fell prostrate before God and said, ‘Our God and our Lord! What is this light?’
Then God revealed to them:
‘This is a light from My light. I have placed it in My heaven. I created it from My majesty. I shall bring it forth from the loins of one of My prophets. I shall give her precedence over all the prophets. And from that light I shall bring forth Imams who will rise by My command and guide by My right. I shall make them My successors on earth after My revelation has come to an end.’”
💫🔆 عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَا ابْنَ رَسُولِ اللَّهِ لِمَ سُمِّيَتِ الزَّهْرَاءُ ع زَهْرَاءَ فَقَالَ لِأَنَّهَا تَزْهَرُ لِأَمِيرِ الْمُؤْمِنِينَ ع فِي النَّهَارِ ثَلَاثَ مَرَّاتٍ بِالنُّورِ كَانَ يَزْهَرُ نُورُ وَجْهِهَا صَلَاةَ الْغَدَاةِ وَ النَّاسُ فِي فُرُشِهِمْ فَيَدْخُلُ بَيَاضُ ذَلِكَ النُّورِ إِلَى حُجُرَاتِهِمْ بِالْمَدِينَةِ فَتَبْيَضُّ حِيطَانُهُمْ فَيَعْجَبُونَ مِنْ ذَلِكَ فَيَأْتُونَ النَّبِيَّ ص فَيَسْأَلُونَهُ عَمَّا رَأَوْا فَيُرْسِلُهُمْ إِلَى مَنْزِلِ فَاطِمَةَ ع فَيَأْتُونَ مَنْزِلَهَا فَيَرَوْنَهَا قَاعِدَةً فِي مِحْرَابِهَا تُصَلِّي وَ النُّورُ يَسْطَعُ مِنْ مِحْرَابِهَا مِنْ وَجْهِهَا فَيَعْلَمُونَ أَنَّ الَّذِي رَأَوْهُ كَانَ مِنْ نُورِ فَاطِمَةَ فَإِذَا نَصَفَ النَّهَارُ وَ تَرَتَّبَتْ لِلصَّلَاةِ زَهَرَ وَجْهُهَا ع بِالصُّفْرَةِ فَتَدْخُلُ الصُّفْرَةُ حُجُرَاتِ النَّاسِ فَتَصْفَرُّ ثِيَابُهُمْ وَ أَلْوَانُهُمْ فَيَأْتُونَ النَّبِيَّ ص فَيَسْأَلُونَهُ عَمَّا رَأَوْا فَيُرْسِلُهُمْ إِلَى مَنْزِلِ فَاطِمَةَ ع فَيَرَوْنَهَا قَائِمَةً فِي مِحْرَابِهَا وَ قَدْ زَهَرَ نُورُ وَجْهِهَا ع فَإِذَا كَانَ آخِرُ النَّهَارِ وَ غَرَبَتِ الشَّمْسُ احْمَرَّ وَجْهُ فَاطِمَةَ ع فَأَشْرَقَ وَجْهُهَا بِالْحُمْرَةِ فَرَحاً وَ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَكَانَ يَدْخُلُ حُمْرَةُ وَجْهِهَا حُجُرَاتِ الْقَوْمِ وَ تَحْمَرُّ حِيطَانُهُمْ فَيَعْجَبُونَ مِنْ ذَلِكَ وَ يَأْتُونَ النَّبِيَّ ص وَ يَسْأَلُونَهُ عَنْ ذَلِكَ فَيُرْسِلُهُمْ إِلَى مَنْزِلِ فَاطِمَةَ فَيَرَوْنَهَا جَالِسَةً تُسَبِّحُ اللَّهَ وَ تُمَجِّدُهُ وَ نُورُ وَجْهِهَا يَزْهَرُ بِالْحُمْرَةِ فَيَعْلَمُونَ أَنَّ الَّذِي رَأَوْا كَانَ مِنْ نُورِ وَجْهِ فَاطِمَةَ ع فَلَمْ يَزَلْ ذَلِكَ النُّورُ فِي وَجْهِهَا حَتَّى وُلِدَ الْحُسَيْنُ ع فَهُوَ يَتَقَلَّبُ فِي وُجُوهِنَا إِلَى يَوْمِ الْقِيَامَةِ فِي الْأَئِمَّةِ مِنَّا أَهْلَ الْبَيْتِ إِمَامٍ بَعْدَ إِمَام[2]
💫 It is narrated from Aban ibn Taghlib that he said:
I said to Imam al-Sadiq (AS), “O son of the Messenger of God! Why was Fatima (SA) called ‘al-Zahra’?”
He replied:
“Because three times a day she would shine with light for the Commander of the Faithful (AS):
1. At dawn, the light of her face would shine while people were still in their beds. The whiteness of that light would enter their rooms in Medina, turning their walls white. Amazed, they would go to the Prophet (PBUH) and ask him about what they had seen. He would send them to Fatima’s (SA) house. They would come there and see her seated in her prayer niche, praying, as light shone from her niche and her face. Then they would know that what they had seen was the light of Fatima (SA).
2. At midday, when she prepared for prayer, her face would shine with a golden hue. Its glow would enter people’s rooms, turning their clothes and their complexions yellow. They would go to the Prophet (PBUH) and ask him about what they had seen. He would send them to Fatima’s (SA) house. There they would see her standing in her prayer niche, the light of her face shining.
3. At the end of the day, when the sun was setting, Fatima’s (SA) face would turn red and shine with a rosy glow, out of joy and gratitude to God, Mighty and Exalted. The redness of her face would enter people’s rooms, turning their walls red. Amazed, they would go to the Prophet (PBUH) and ask him about it. He would send them to Fatima’s (SA) house. They would see her seated, glorifying and praising God, the light of her face shining red. Then they would know that what they had seen was the light of Fatima’s (SA) face.
That light remained in her face until Husayn (AS) was born. Thereafter, it passed through our faces, from one Imam to the next, among the Imams from us, the Ahl al-Bayt (AS), until the Day of Resurrection.”
❇️Fatima—and what is Fatima?
1. Queen of the Cosmic Order (Fatimid Cosmology)
Fatima (SA) is not merely a human being, but a “transcosmic reality” and the manifestation of the “Light of Majesty.” Through the radiance of her light, the heavens and the earth were illuminated, and the angels prostrated. She was created before the creation of the earth and the heavens.
2. The Key to Understanding the “Night of Decree” in Existence
On the scale of the universe, the Night of Decree is her very being. Whoever knows Fatima as she ought to be known has grasped the Night of Decree. She is the “Queen of the Night of Decree,” and knowing her is the key to reaching sublime truths and the divine treasuries.
3. An Encyclopaedia of the Mysteries of Prophethood
She is the “Ocean of Prophethood”; all the great prophets float upon the sea of her being, and the pearls of prophethood come from her. She is an encyclopaedia in whose soul all the heavenly books—the Torah, the Gospel, the Psalms and the Qur’an—surge.
4. The Centre of Cosmic Gravity (The Meeting of the Two Seas)
Her bond with the Commander of the Faithful (AS), as “the meeting of the two seas,” is the source of motion, acceleration and gravity throughout the cosmos. This cosmic union brought forth the Imamate and their pure descendants.
5. The Subtlest Means of Drawing Near to God
She is “the subtlest means of drawing near to God,” transforming worship from a dry act into a dynamic, loving process. She is the “subtle nerve of divine unity” and the guide who leads wayfarers toward sincere devotion.
6. The Vast Software of Knowledge of God
Fatima and her descendants function like the “vast software of knowledge of God.” She is the “computer of the Ocean of Prophethood,” receiving divine knowledge and transmitting it to the “computer of the Ocean of Knowledge” (the Manifest Imam).
7. Bearer of the “Mushaf of Fatima” (A Unique Divine Technology)
She is the bearer of the “Mushaf of Fatima,” a unique technology and vast divine software containing reports of the past and future, the secrets of the cosmos, and the knowledge of all the heavenly books. This Mushaf is a treasure whose seal has yet to be broken, and it is in the hands of the Imam of the Age (AJ).
8. The One Spoken to by Angels
She is “the one spoken to by angels”: angels continually descended to her and spoke with her, as they did with Mary. After the Prophet’s passing (PBUH), Gabriel descended to her and revealed to her the secrets of the future.
9. Miraculous Fragrance and the Voice That Reveals Secrets
She is a “miraculous divine fragrance.” The scent of Paradise is perceived from her, and this fragrance is a voice that unveils divine secrets and carries a tremendous mission: to awaken humanity. Fatima’s fragrance conveys God’s love and compassion.
10. Kawthar and the Source of Divine Grace
She is “Kawthar,” the source of divine grace and infinite abundant goodness. The Prophet’s lineage (PBUH) continues through her, and her very being is a source of blessings and goodness for all the worlds.
11. Umm Abiha (Mother of Her Father)
She is “Umm Abiha,” the mother of her father, the Messenger of God (PBUH). She was a source of comfort and solace to the Prophet (PBUH), who called her “a spirit within my two sides.”
12. The Prophet’s Own Flesh and Blood
She is “a part of the Messenger” (PBUH), a part of his very being. The Prophet (PBUH) said: “Fatima is a part of me; whoever hurts her hurts me, and whoever hurts me hurts God.”
13. God’s Pleasure and Wrath Depend on Her Pleasure
God “is angered by Fatima’s anger” and is pleased by her pleasure. The Prophet (PBUH) said: “Indeed, God is pleased when Fatima is pleased, and angered when she is angered.”
14. Queen of Intercession (Rescuer of the Shi‘a)
Inference: On the Day of Resurrection, she will be the “queen of intercession.” Riding a heavenly she-camel, she will enter the gathering and rescue her Shi‘a and those who love her from the Fire. She will be the first to enter Paradise, and her mantle will be spread across the Sirat so that her lovers may cling to it.
15. Martyr in the Cause of Wilayah
Inference: She is a “martyr.” Her martyrdom helped establish the cause of truth in history. Her loss is a tremendous injustice against all humanity, and her martyrdom is the martyrdom of the Ocean of Prophethood and Laylat al-Qadr.
16. Unknown in Her True Worth (The Unknowable Mystery of Existence)
She is “unknown in her true worth.” Her rank and standing remain unknown to the world. She is “the manifest mystery and the hidden secret,” and knowing her is the key to knowing God and the Imam of the Age (AJ).
17. Unparalleled Purity and Sanctity (The Purified One)
She is “the purified one” and “the greatest of the truthful.” In the primordial covenant, God distinguished her through knowledge and spared her the trials of womanhood. She transcended purity and sanctity, attaining the station of perfect infallibility.
18. Fatima’s Enchanting Beauty (Divine Aesthetics)
She is the “tree of beauty” and the “flower garden of all existence.” Her beauty is beyond reckoning and captivates all creation. Whoever gazes upon her beauty is drawn toward God. She is “the sweet song of the cosmos.”
19. Mother of Faith and Nurturer of the Perfect Human Being
She is the “mother of faith,” a mother who nurtures her child for the encounter with God, and the “ark of salvation between the worlds.” She is the perfect human being, and her school is a school that forms human beings.
20. A Strategic Weapon in the Battle of the End Times
Fatima (SA) and her example are a “strategic weapon” in the struggle against the trials of the End Times (the Antichrist). Her chastity, modesty, hijab, wisdom, and tasbih are a defensive stronghold against cultural assault and the battle with the Antichrist.
💫Scientific Addendum: The “Mushaf of Fatima” is a “vast divine software” in which the information of existence is stored. It is not a paper book, but something like a “divine quantum computer,” revealed by God’s command through Gabriel to Fatima’s heart (SA), and written down by Ali (AS).
💫Philosophical Addendum: Fatima is the “mother of time” and the “mother of space.” Her nurturing transcends time and place. Anyone, anywhere in history, who seeks the “perfect human being” should look to Fatima’s school of nurture (SA) as a model. She founded the “school of human formation.”
💫Strategic Addendum: In the soft war (cultural warfare), the enemy targets “chastity,” “modesty,” “hijab,” and “family.” Fatima (SA) and her example are precisely a “strategic weapon” against this assault.
❇️ فَطَمَهَا اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْعِلْمِ
Fatima: A Name of Many Meanings!
Fatima’s name carries many meanings and layers of interpretation; it has many levels!
The greatness of a name tells of the greatness of the one who bears it!
Divine knowledge encompasses all things; God knows all, yet no one is knowledgeable in relation to His knowledge!
To understand the reality of knowledge, we need knowledge about knowledge—even though asking what something is may itself be meaningless!
Among the wonders of knowledge that emerge from the verses and reports is that it never stands still. From its all-encompassing, limitless nature comes a process of growth and transformation unlike any other kind of movement, change or growth!
Fatima: the very embodiment of knowledge
To be joined to knowledge and then to take on its growth: Fatima is joined to knowledge. She is its companion—or moves alongside it!
When knowledge bears fruit and its fruit is gathered, Fatima’s beauty is revealed! Fatima is the flower of divine knowledge!!!?
When knowledge reaches a particular manifestation and shines forth, Fatima’s majesty blossoms!!!?
Fatima should be called the finest cream of divine knowledge!
Allah knows best the reality of Fatimiyya!
💫🔆 حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَمَّا وُلِدَتْ فَاطِمَةُ ع أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَكٍ فَأَنْطَقَ بِهِ لِسَانَ مُحَمَّدٍ فَسَمَّاهَا فَاطِمَةَ ثُمَّ قَالَ إِنِّي فَطَمْتُكِ بِالْعِلْمِ وَ فَطَمْتُكِ عَنِ الطَّمْثِ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع وَ اللَّهِ لَقَدْ فَطَمَهَا اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْعِلْمِ وَ عَنِ الطَّمْثِ بِالْمِيثَاقِ[3]
💫 Muhammad ibn Ali Majilawayh (may Allah have mercy on him) narrated to us. He said: Muhammad ibn Yahya al-Attar narrated to us, from Muhammad ibn Husayn, from Muhammad ibn Salih ibn Uqbah, from Yazid ibn Abd al-Malik, from Imam al-Baqir (AS), who said:
“When Fatima (SA) was born, Allah, Mighty and Glorious, revealed to an angel, and through him caused Muhammad’s (PBUH) tongue to speak; he then named her ‘Fatima.’
Then He said: ‘I have separated you from [dependence on] others through knowledge, and separated you from menstruation, making you pure.’
Then Imam al-Baqir (AS) said: ‘By Allah, the Blessed and Exalted had set her apart through knowledge and from menstruation in the world of the Covenant.’”
Illumination:
🔹 1. Fatima’s (SA) name bestowed through divine revelation
Allah revealed to an angel and caused the Prophet’s (PBUH) tongue to speak.
At Allah’s command, the Prophet (PBUH) named her “Fatima.”
This points to Lady Fatima’s (SA) special and divinely appointed status.
🔹 2. The meaning of “Fatima”
“Faṭama” means to separate or sever.
“فَطَمْتُکِ بِالْعِلْمِ” — “I separated you through knowledge”: that is, I separated you from and made you free of every kind of ignorance.
“فَطَمْتُکِ مِنَ الطَّمْثِ” — “I separated you from impurity”: that is, I made you pure and free of every stain.
🔹 3. Two unique qualities
| Quality | Meaning |
| Separation through knowledge | Possession of complete knowledge and freedom from ignorance. |
| Separation from menstruation | Purity from impurity—a special distinction of Lady Fatima (SA). |
🔹 4. “In the Covenant”
Imam al-Baqir (AS) stresses that these two qualities had also been decreed for Fatima (SA) in the world of the Covenant (the world of primordial particles).
That is, her purity and knowledge had been ordained for her from eternity.
🔹 5. The message of the report
Lady Fatima’s (SA) name was chosen by Allah and revealed through revelation.
She possesses complete knowledge and is free from ignorance.
She is pure and free of impurity.
These qualities were ordained for her in the world of the Covenant.
This report affirms the greatness of Lady Fatima’s (SA) rank and her unique, divinely appointed status.
❇️The Queen of Worship
Fatima was—and is—the divinely designed spiritual technology for worship and servitude!
Fatima brought art into the heart of worship!
To strive to understand Fatima’s words is to enrol in and enter the University of Fatimiyya!
Sincerity and purity are the veins and nerves connecting us to the world of Fatimiyya!
Extension: “The Alchemy of Worship” (spiritual technology)
Fatimid worship (SA) is of the nature of “alchemy.” Fatima transforms “worship” into “transcendent art.”
Educational extension: Fatimid worship is a “multifaceted art” encompassing “knowledge” (recognition), “love” (ardour), “sincerity” (purity), “presence” (attentiveness), “humility” (modesty), “remembrance” (recollection), “gratitude” (thanksgiving) and “deed” (ethics).
Mystical extension: “Fatima’s glorifications (SA)” are not merely simple invocations, but “software for cleansing the heart.” Each “Subhan Allah” clears the mind of all but God; each “Alhamdulillah” washes the heart of its shadows; and each “Allahu Akbar” sends the soul soaring towards absolute greatness. These glorifications are the Ahl al-Bayt’s (AS) “spiritual weapon” in the battle against the Dajjal.
Practical extension: “Knowing Fatima” means:
On the individual level: cleansing the heart, sincerity in worship, observing hijab and modesty.
Within the family: being a loving mother, a devoted wife, and one who nurtures a generation devoted to the Mahdi.
In society: standing for justice, defending the oppressed, and resisting oppression and arrogance.
A hopeful addition: Fatimah (SA), in the End Times, is the “Queen of Intercession.” With her cloak spread across the Sirat, she will save the Shi’a. This means that the “ultimate victory of truth over falsehood” is assured.
🔶Part Two: Fatimah’s Warning about the Saqifah Coup
❇️The Fatimiyyah Warning
“The Fatimiyyah Warning: A Speech Act” (Political Linguistics)
A sociological addition: This warning is a “prediction” of the future. Amid her suffering and martyrdom, Fatimah (SA) sketches the future of the Muslim community: “chaos,” “despotism,” “massacres,” and “deviation.” Through this prediction, she teaches Muslims their “social responsibility”: they must not remain silent in the face of oppression.
💫🔆عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ ع قَالَ: لَمَّا اشْتَدَّتْ عِلَّةُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص اجْتَمَعَ عِنْدَهَا نِسَاءُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَقُلْنَ لَهَا يَا بِنْتَ رَسُولِ اللَّهِ كَيْفَ أَصْبَحْتِ مِنْ عِلَّتِكِ فَقَالَتْ أَصْبَحْتُ وَ اللَّهِ عَائِفَةً لِدُنْيَاكُمْ قَالِيَةً لِرِجَالِكُمْ لَفَظْتُهُمْ قَبْلَ أَنْ عَجَمْتُهُمْ وَ شَنَأْتُهُمْ بَعْدَ أَنْ سَبَرْتُهُمْ فَقُبْحاً لِفُلُولِ الْحَدِّ وَ خَوَرِ الْقَنَاةِ وَ خَطَلِ الرَّأْيِ وَ بِئْسَ ما قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَ فِي الْعَذابِ هُمْ خالِدُونَ لَا جَرَمَ لَقَدْ قَلَّدْتُهُمْ رِبْقَتَهَا وَ شَنَنْتُ عَلَيْهِمْ عَارَهَا فَجَدْعاً وَ عَقْراً وَ سُحْقاً لِلْقَوْمِ الظَّالِمِينَ وَيْحَهُمْ أَنَّى زَحْزَحُوهَا عَنْ رَوَاسِي الرِّسَالَةِ وَ قَوَاعِدِ النُّبُوَّةِ وَ مَهْبِطِ الْوَحْيِ الْأَمِينِ وَ الطَّبِينِ بِأَمْرِ الدُّنْيَا وَ الدِّينِ- أَلا ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ وَ مَا نَقَمُوا مِنْ أَبِي حَسَنٍ نَقَمُوا وَ اللَّهِ مِنْهُ نَكِيرَ سَيْفِهِ وَ شِدَّةَ وَطْأَتِهِ وَ نَكَالَ وَقْعَتِهِ وَ تَنَمُّرَهُ فِي ذَاتِ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّهِ لَوْ تَكَافُّوا عَنْ زِمَامٍ نَبَذَهُ رَسُولُ اللَّهِ ص لَاعْتَلَقَهُ وَ لَسَارَ بِهِمْ سَيْراً سُجُحاً لَا يَكْلُمُ خِشَاشُهُ وَ لَا يُتَعْتَعُ رَاكِبُهُ وَ لَأَوْرَدَهُمْ مَنْهَلًا نَمِيراً فَضْفَاضاً تَطْفَحُ ضِفَّتَاهُ وَ لَأَصْدَرَهُمْ بِطَاناً قَدْ تَخَيَّرَ لَهُمُ الرَّيَ غَيْرَ مُتَحَلٍّ مِنْهُ بِطَائِلٍ إِلَّا بِغَمْرِ الْمَاءِ وَ رَدْعِهِ سَوْرَةَ السَّاغِبِ وَ لَفُتِحَتْ عَلَيْهِمْ بَرَكَاتُ السَّمَاءِ وَ الْأَرْضِ وَ سَيَأْخُذُهُمُ اللَّهُ بِما كانُوا يَكْسِبُونَ أَلَا هَلُمَّ فَاسْمَعْ وَ مَا عِشْتَ أَرَاكَ الدَّهْرُ الْعَجَبَ وَ إِنْ تَعْجَبْ وَ قَدْ أَعْجَبَكَ الْحَادِثُ إِلَى أَيِّ سِنَادٍ اسْتَنَدُوا وَ بِأَيَّةِ عُرْوَةٍ تَمَسَّكُوا اسْتَبْدَلُوا الذُّنَابَى وَ اللَّهِ بِالْقَوَادِمِ وَ الْعَجُزَ بِالْكَاهِلِ فَرَغْماً لِمَعَاطِسِ قَوْمٍ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً- أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَ لكِنْ لا يَشْعُرُونَ- أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ- أَمَا لَعَمْرُ إِلَهِكَ لَقَدْ لَقِحَتْ فَنَظِرَةٌ رَيْثَمَا تُنْتَجُ ثُمَّ احْتَلَبُوا طِلَاعَ الْقَعْبِ دَماً عَبِيطاً وَ زُعَافاً مُمْقِراً هُنَالِكَ يَخْسَرُ الْمُبْطِلُونَ وَ يَعْرِفُ التَّالُونَ غِبَّ مَا أَسَّسَ الْأَوَّلُونَ ثُمَّ طِيبُوا عَنْ أَنْفُسِكُمْ أَنْفُساً وَ اطْمَئِنُّوا لِلْفِتْنَةِ جَأْشاً وَ أَبْشِرُوا بِسَيْفٍ صَارِمٍ وَ هَرْجٍ شَامِلٍ وَ اسْتِبْدَادٍ مِنَ الظَّالِمِينَ يَدَعُ فَيْئَكُمْ زَهِيداً وَ زَرْعَكُمْ حَصِيداً فَيَا حَسْرَتَى لَكُمْ وَ أَنَّى بِكُمْ وَ قَدْ عُمِّيَتْ عَلَيْكُمْ أَ نُلْزِمُكُمُوها وَ أَنْتُمْ لَها كارِهُونَ.[4]
💫 It has been narrated from ʿAbdullah ibn al-Hasan, from his mother, Fatimah bint al-Husayn (AS), that she said:
“When Fatimah, the daughter of the Messenger of God (PBUH), grew seriously ill, the women of the Muhajirun and the Ansar gathered around her and said, ‘O daughter of the Messenger of God! How did you awaken this morning in your illness?’
“She replied: ‘By God, I awoke this morning detesting your world and resenting your men. I cast them from my mouth before putting them to the test, and after testing them, I came to despise them.
“So how wretched is this slackness of the sword, this weakness of the spear, and this confused judgment! How evil is what they have sent ahead for themselves: God is angry with them, and they will abide forever in torment.
“Indeed, I have placed its rope around their necks and covered them with its shame. So may they be cut off, destroyed, and cast far away—the wrongdoing people!
“Woe to them! How did they remove it—the Imamate—from the foundations of the Prophethood, the pillars of revelation, and the place where the trusted one, who was knowledgeable in the affairs of this world and religion, received revelation?! Truly, that is the manifest loss.
“And what fault did they find in Abu Talib’s son (AS)? By God, they found fault with his sword’s sharpness, his fierce assault, the force of his blows, and his courage in the way of God, Mighty and Glorious.
By God, if they had joined him in holding fast to the rope cast down by the Messenger of God (PBUH), [Ali] would have grasped it and led them along a smooth path—one whose roughness would not wound the foot, nor cause its rider to stumble. He would have brought them to a sweet, abundant spring, its banks overflowing, and sent them back refreshed, having chosen for them a draught of pure water. They would have drawn no benefit from it beyond immersion in its waters and the quenching of a thirsty person’s burning thirst.
The blessings of heaven and earth would have been opened to them. And soon God will call them to account for what they have wrought.
Come now, and listen! As long as you live, time will show you wonders; and if you are astonished, know that calamity itself has astonished you.
What support did they rely on, and what rope did they cling to? By God, they chose the animal’s tail instead of its forepart, and its rear instead of its shoulder. So may dust be upon the noses of a people who imagine they are doing good!
Indeed, they are the very ones who spread corruption, but they do not understand.
Is one who guides to the truth more worthy of being followed, or one who cannot guide unless guided? What is the matter with you? How do you judge?
Know this: by your Lord’s life, [the sedition] has conceived. So wait until it gives birth; then milk from it a bowl brimming with fresh blood and deadly poison. It is then that those who follow falsehood will lose, and those who come after will learn the end of what their predecessors laid down.
So be content with yourselves, and let your hearts be at ease about the sedition. Rejoice at the sharp sword, the all-encompassing turmoil, and the tyranny of oppressors—which will leave you with little shade and your fields harvested.
Woe to you! Where are you? The way has been obscured from you. Are we to compel you to accept it—that is, the Imamate—when you are averse to it?!”
Illumination:
🔹 1. Lady Fatima’s (SA) aversion to the world and its people
«عَائِفَةً لِدُنْيَاكُمْ» – Averse to your world.
«قَالِيَةً لِرِجَالِكُمْ» – Bearing ill will toward your men.
«لَفَظْتُهُمْ قَبْلَ أَنْ عَجَمْتُهُمْ» – I cast them from my mouth before putting them to the test.
«شَنَأْتُهُمْ بَعْدَ أَنْ سَبَرْتُهُمْ» – After putting them to the test, I loathed them.
🔹 2. Condemnation of the people
«قُبْحاً لِفُلُولِ الْحَدِّ» – How wretched is the bluntness of the blade.
«خَوَرِ الْقَنَاةِ» – The weakness of the spear.
«خَطَلِ الرَّأْيِ» – Confused judgment.
«بِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ» – How vile is what they have sent ahead for themselves.
🔹 3. The defence of Ali (AS)
«مَا نَقَمُوا مِنْ أَبِي حَسَنٍ» – What fault did they find in the son of Abu Talib?
«نَكِيرَ سَيْفِهِ وَ شِدَّةَ وَطْأَتِهِ وَ نَكَالَ وَقْعَتِهِ» – The keenness of his sword, the force of his assault, and the crushing power of his strike.
«تَنَمُّرَهُ فِي ذَاتِ اللَّهِ» – His courage in the path of God.
🔹 4. If the people had joined Ali (AS)
«لَاعْتَلَقَهُ» – He would have grasped it (the rope).
«لَسَارَ بِهِمْ سَيْراً سُجُحاً» – He would have led them along a smooth path.
«لَأَوْرَدَهُمْ مَنْهَلًا نَمِيراً» – He would have brought them to a sweet spring.
«لَفُتِحَتْ عَلَيْهِمْ بَرَكَاتُ السَّمَاءِ وَ الْأَرْضِ» – The blessings of heaven and earth would have been opened to them.
🔹 5. Foretelling sedition and turmoil
«لَقَدْ لَقِحَتْ» – It has conceived (the sedition).
«فَنَظِرَةٌ رَيْثَمَا تُنْتَجُ» – So wait until it gives birth.
«ثُمَّ احْتَلَبُوا طِلَاعَ الْقَعْبِ دَماً عَبِيطاً» – Then they will milk from it a bowl brimming with fresh blood.
«وَ زُعَافاً مُمْقِراً» – And deadly poison.
«هُنَالِكَ يَخْسَرُ الْمُبْطِلُونَ» – It is then that those who follow falsehood will lose.
«وَ يَعْرِفُ التَّالُونَ غِبَّ مَا أَسَّسَ الْأَوَّلُونَ» – And those who come after will learn the end of what their predecessors laid down.
🔹 6. The warning of sword and turmoil
«بِسَيْفٍ صَارِمٍ» – A sharp sword.
«هَرْجٍ شَامِلٍ» – All-encompassing turmoil.
«اسْتِبْدَادٍ مِنَ الظَّالِمِينَ» – The tyranny of oppressors.
«يَدَعُ فَيْئَكُمْ زَهِيداً» – It will leave you with little shade.
«زَرْعَكُمْ حَصِيداً» – Your fields harvested.
🔹 7. The message of the narration
In her illness, Lady Fatima (SA) expressed her aversion to the world and its faithless people.
She defended Ali (AS), identifying the keenness of his sword and his courage in the path of God as the faults they found in him.
She foretold that, had the people joined Ali (AS), the blessings of heaven and earth would have been opened to them.
She also foretold the coming sedition and turmoil, and the tyranny of oppressors.
This narration underscores the oppression suffered by Lady Fatima (SA) and Ali (AS), and affirms the justice of their cause.
It also shows that Lady Fatima (SA) defended Ali’s Wilayah until the final moments of her life.
🔶Part Three: Continuing the Commentary on the Fadak Sermon
In truth, Fadak was Fatima’s because of “Tawhid, Prophethood, and Wilayah”—and to uphold them, she sacrificed her pure soul!
The miraculous eloquence of Fatima’s words surpasses all eloquence and rhetoric! To dive into the depths of her words takes a skilled diver, even if that diver never reaches their end!
The Fadak Sermon is first and foremost a sermon on divine unity! It is a model for all the philosophies of the world, calling them to set themselves straight and correct their errors!
✳️Fatimid Wisdom
A linguistic supplement: The Fadak Sermon is a “speech act.” Fatima (SA) did not merely speak; through her words, she established lofty truths.
She brought the lesson in divine unity to its completion, presented the truth of prophethood and divinely appointed leadership in the best possible way, and illuminated the highest teachings. Through her words, she also condemned the usurping regime before the court of public opinion and established the “discourse of the Imamate.”
💫🔆… ابْتَدَعَ الْأَشْيَاءَ لَا مِنْ شَيْءٍ كَانَ قَبْلَهَا وَ أَنْشَأَهَا بِلَا احْتِذَاءِ أَمْثِلَةٍ امْتَثَلَهَا كَوَّنَهَا بِقُدْرَتِهِ وَ ذَرَأَهَا بِمَشِيَّتِهِ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَى تَكْوِينِهَا وَ لَا فَائِدَةٍ لَهُ فِي تَصْوِيرِهَا إِلَّا تَثْبِيتاً لِحِكْمَتِهِ وَ تَنْبِيهاً عَلَى طَاعَتِهِ وَ إِظْهَاراً لِقُدْرَتِهِ تَعَبُّداً لِبَرِيَّتِهِ وَ إِعْزَازاً لِدَعْوَتِهِ ثُمَّ جَعَلَ الثَّوَابَ عَلَى طَاعَتِهِ وَ وَضَعَ الْعِقَابَ عَلَى مَعْصِيَتِهِ ذِيَادَةً لِعِبَادِهِ مِنْ نَقِمَتِهِ وَ حِيَاشَةً لَهُمْ إِلَى جَنَّتِه …
🔸The stages of creation, as expressed in Fatima’s words: “Originating, bringing forth, coming into being, creating, establishing (making firm), awakening (rousing), manifesting, worshipping (devotion), ennobling (exalting), and …”
✳️Awakening into Obedience
Wisdom established: that is, existence was preserved and sustained through wisdom. Wisdom became interwoven with the life of existence and an inseparable part of it; in other words, the world cannot exist without wisdom!
✨🔆The Thunder: 39 يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
🔆Allah effaces whatever He wills and makes firm whatever He wills; and with Him is the Mother of the Book!
🔸Once wisdom had been established, it was time to awaken obedience!
Awakening obedience: A seed, if it awakens; an awakening, if it awakens again; a light, if it awakens—the bud of light blossoms, and a new creation begins!
Allah, blessed and exalted, awakened all things to obedience to Him—that is, He brought forth a new creation from within them!
Awakening means return, turning back, wholehearted attention, joining the Origin to the destination, and making interpretation one with its inner meaning!
Obedience in the realm of religious obligation has a meaning distinct from obedience that is purely an awakening. Before the realm of obligation, obedience is the radiance of the divine will. In the realm of obligation, obedience born of love and contentment bears the mark of awakening, and shines with the same brilliance as that unforced, pure obedience.
Awakening obedience is the gateway to divine knowledge! It is the gateway to perfection!
Awakening obedience means experiencing a new life: awakening into pure, vibrant life!
Awakening obedience is the wing and ladder of ascent!
If someone is granted the success of attaining pure obedience, they reach the highest degree of servitude to God and wear the medal of nobility proudly around their neck!
Obedience is the practice of spiritual ascent; it is growth toward perfection!
Pure obedience means reaching the love of Allah!
Obedience is a divine gift! Permission to obey means a new station, a fresh beginning!
❇️Awakening Is Like the Dead Coming to Life!
When the world of existence is granted the success and awakening of obedience, divine power is breathed into the life of existence!
Let us not confuse obedience with religious obligation!
Obedience in a trial is not the same as obedience in its original state at the dawn of creation; the latter is awakening obedience. Obedience under religious obligation must lead to awakening obedience!
Every moment becomes a world for a person if they remain joined to the gateway of awakened obedience!
Without awakening, obedience has no meaning!
Obedience under compulsion is not obedience!
Obedience has meaning when it arises from a pure and sanctified being!
✳️If Sleeping Beauty Were to Awaken
When light enters a person who is awake, the Light of Lights emerges from them. When beauty enters, something beyond beauty sprouts within them!
Otherwise, when beauty enters the soul of a sleeping, heedless, and oblivious being, impurity emerges from the heart of ostentation and corrupted allure!
If only the beautiful would awaken to obedience to God, so they could witness beauty awakening within themselves.
When a person awakens to obedience to God, their whole being awakens. The greater world within their soul—every hidden divine wonder in that soul—reaches its fullest flowering and manifestation.
The joy of true life comes when a person attains utter wakefulness and comes alive through obedience to God!
If the realm of the unseen, already awake, were to awaken still further, its higher station would be revealed!
What would happen if awakening itself awoke!
❇️The Light and Radiant Sun of Divine Obedience
🔸If divine obedience were to shine!
If divine obedience took human form, what would it look like?!
💫🔆وَ رَوَى أَبُو سُهَيْلٍ أَحْمَدُ بْنُ التَّمَّامِيُّ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ، قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ (ص): إِنَّ اللَّهَ عَهِدَ إِلَيَّ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ (ع) عَهْداً، فَقُلْتُ: رَبِّي بَيِّنْهُ لِي، قَالَ: اسْمَعْ يَا مُحَمَّدُ، قُلْتُ: رَبِّي سَمِعْتُ، قَالَ: يَا مُحَمَّدُ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ رَايَةُ الْهُدَى مِنْ بَعْدِكَ وَ إِمَامُ أَوْلِيَائِكَ وَ نُورُ مَنْ أَطَاعَنِي، وَ هُوَ الْكَلِمَةُ الَّتِي أُلْزِمُهَا عِبَادِي، فَمَنْ أَحَبَّهُ فَقَدْ أَحَبَّنِي، وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَنِي، فَبَشِّرْهُ بِذَلِك[5]
💫 Abu Suhayl Ahmad ibn Tammami narrated that he said: Abdullah ibn Hasan ibn Abdullah ibn Abbas related to us, saying: Muawiya ibn Abdullah ibn Abi Rafiʿ related to us from his father, who said:
The Messenger of God (PBUH) said:
“Indeed, God has entrusted me with a covenant concerning Ali ibn Abi Talib (AS).”
I said: “My Lord, make it clear to me.”
He said: “O Muhammad, listen.”
I said: “My Lord, I have listened.”
He said:
“O Muhammad, indeed Ali ibn Abi Talib is the banner of guidance after you, the leader of your friends, and the light of whoever obeys Me.
He is also the very word that I have made incumbent upon My servants.
So whoever loves him has surely loved Me, and whoever is hostile to him has surely been hostile to Me.
Therefore, give him the glad tidings of this.”
Illumination:
🔹 1. The Divine Covenant Concerning Ali (AS)
God entrusted the Prophet (PBUH) with a covenant concerning Ali (AS).
The Prophet (PBUH) asks God to make that covenant clear to him.
God introduces Ali (AS) through five descriptions.
🔹 2. The Descriptions of Ali (AS) in This Covenant
| Description | Meaning |
| رایةُ الهدی من بعدک | The banner of guidance after you. |
| إمامُ أولیائک | The leader of your friends. |
| نورُ من أطاعنی | The light of whoever obeys Me. |
| الکلمةُ التی أُلزمُها عبادی | The very word that I have made incumbent upon My servants. |
| محبوبُ الله و مبغوضُه | Loving him = loving God; hostility toward him = hostility toward God. |
🔹 3. The Message of the Narration
Ali (AS) is the banner of guidance and the leader of the Prophet’s (PBUH) friends.
He is the light of those who obey God and the divine word made incumbent.
Loving him is loving God; and hostility toward him is hostility toward God.
This narration emphasises the greatness of Ali’s (AS) rank and his inseparable connection with God and the Prophet (PBUH).
It shows that allegiance to him is a divine covenant made incumbent upon all servants.
Through wakefulness in obedience, a human being attains the rank of command
💫عَنِ النَّبِيِّ ص أَنَّهُ قَالَ إِنَّ اللَّهَ تَعَالَى نَصَبَ فِي السَّمَاءِ السَّابِعَةِ مَلَكاً يُقَالُ لَهُ الدَّاعِي فَإِذَا دَخَلَ شَهْرُ رَجَبٍ يُنَادِي [نادى] ذَلِكَ الْمَلَكُ كُلَّ لَيْلَةٍ مِنْهُ إِلَى الصَّبَاحِ طُوبَى لِلذَّاكِرِينَ طُوبَى لِلطَّائِعِينَ وَ يَقُولُ اللَّهُ تَعَالَى أَنَا جَلِيسُ مَنْ جَالَسَنِي وَ مُطِيعُ مَنْ أَطَاعَنِي وَ غَافِرُ مَنِ اسْتَغْفَرَنِي الشَّهْرُ شَهْرِي وَ الْعَبْدُ عَبْدِي وَ الرَّحْمَةُ رَحْمَتِي فَمَنْ دَعَانِي فِي هَذَا الشَّهْرِ أَجَبْتُهُ وَ مَنْ سَأَلَنِي أَعْطَيْتُهُ وَ مَنِ اسْتَهْدَانِي هَدَيْتُهُ وَ جَعَلْتُ هَذَا الشَّهْرَ حَبْلًا بَيْنِي وَ بَيْنَ عِبَادِي فَمَنِ اعْتَصَمَ بِهِ وَصَلَ إِلَي[6]
🔆Indeed, God Most High has appointed an angel in the seventh heaven who is called “the Caller” (الدَّاعی). When the month of Rajab arrives, that angel calls out every night until morning: Blessed are those who remember God! Blessed are those who obey! And God Most High says: I am the companion of whoever keeps Me company, the obedient one of whoever obeys Me, and the forgiver of whoever seeks My forgiveness. This month is My month, the servant is My servant, and mercy is My mercy. So whoever calls upon Me during this month, I will answer; whoever asks Me, I will grant his request; and whoever seeks guidance from Me, I will guide him. I have made this month a rope between Myself and My servants; so whoever clings to it reaches Me.
🔸“مُطِيعُ مَنْ أَطَاعَنِی”: This is the highest rank for a servant.
🔸أَجَبْتُهُ… أَعْطَيْتُهُ… هَدَيْتُهُ: These three promises are a comprehensive response to all the servant’s material, spiritual and guidance-related needs.
✳️Created Beings: A Manifestation of the Creator’s Power
وَ إِظْهَاراً لِقُدْرَتِهِ
Manifesting power means unveiling it, lifting the veil from its might.
Devotion means being chosen, ennobled and brought near.
Devotion means unveiling and lifting the veil from a hidden mystery!
He brings His power into manifestation, drawing aside the veil from its face!
God’s creatures are outward manifestations of divine power—the buds, blossoms, fruits and leaves of that power.
❇️Nothing Impossible Is Impossible for Him
Nothing can stand in the way of His power!
Those who presume to dictate to God how He should create ought to be ashamed. Nothing can resist the manner in which He creates.
He created from “nothing”; His creation is not part of Him at any level. Those who, in their lowly and false imaginings, suppose that creation comes from His essence should know that He created from “nothing.”
His creation is bound by no human rule, nor limited by any rational proposition.
No thought can fathom the manner in which He creates.
Nothing is impossible for Him. He is the One who brings even the impossible into being—or makes it so.
We have yet to grasp even one manifestation of His power. We remain confined by our narrow thoughts, sketching the design of His creation within the limits of our own minds, measuring Him by His world and His creatures!
The manifestation of divine power is not merely for the sake of being seen!
Every created thing is a sign of divine power!
☘️ تَعَبُّداً لِبَرِيَّتِهِ
✳️Worship Is the Embrace of Acceptance by the One Worshipped
So that He may bring His creatures, His servants, His creation into servitude, accept them as servants, and grant them the grace of servitude!
So that He may clothe His creatures in the garment of servanthood.
The Creator is the One who distinguishes His creatures!
To choose someone for servitude is to raise them to the highest distinction!
Devotion means opening the highest relationship between the worshipped and the servant.
✳️The Divine Call Precedes the Creation of Creatures
☘️ وَ إِعْزَازاً لِدَعْوَتِهِ
🔸And to honour His call, to bestow dignity upon it—to grant honour to the call He extends to people to serve Him.
🔸To confer dignity upon the call He has made to His creatures;
✨🔆الرعد : 14 لَهُ دَعْوَةُ الْحَقِّ وَ الَّذينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجيبُونَ لَهُمْ بِشَيْءٍ إِلاَّ كَباسِطِ كَفَّيْهِ إِلَى الْماءِ لِيَبْلُغَ فاهُ وَ ما هُوَ بِبالِغِهِ وَ ما دُعاءُ الْكافِرينَ إِلاَّ في ضَلالٍ
🔆The true call belongs to Him. Those whom they invoke apart from God do not answer them at all. They are like one who stretches out his hands towards water, hoping it will reach his mouth, yet it will never do so. The supplication of the disbelievers leads only to error.
🔅🌼 Obedience to God 🌼🔅
☘️ ثُمَّ جَعَلَ الثَّوَابَ عَلَى طَاعَتِهِ
Then He appointed a reward for obedience to Him.
Obedience to God is greater than its reward. He accepted His creatures into His service; no greater kindness can be imagined. For this immense grace, He also appointed a reward. After embracing His creatures, He placed a kiss upon their cheeks.
🔅🌼 Whoever Rejects God’s Kindness Is Guilty 🌼🔅
☘️ وَ وَضَعَ الْعِقَابَ عَلَى مَعْصِيَتِهِ
And He decreed punishment for disobedience to Him.
🔅🌼 Divine Punishment Protects Against Divine Wrath 🌼🔅
☘️ ذِيَادَةً لِعِبَادِهِ مِنْ نَقِمَتِهِ
So that He might protect His servants from His chastisements!
Divine punishment shows that the Creator is not content to see His servant far from Him. He is satisfied with nothing less than His servant’s happiness; whoever flees from happiness is guilty.
ذِيادةً: for the sake of restraining.
الذود و الذياد: driving, turning away, repelling and keeping at a distance.
🔅🌼Paradise Is the Place of the Greatest Encounter 🌼🔅
☘️ وَ حِيَاشَةً لَهُمْ إِلَى جَنَّتِهِ
حِياشَةً: to drive along; «حاش الصَّيد»: he gradually drove the game towards the trap.
And He will guide them to Paradise.
The Exalted God loves for His servant to enter His Paradise of his own accord.
حشت الصيد أحوشه: when you approach it from all sides to drive it into the snare. Perhaps this expression is used because people, by their very nature, are reluctant to do what leads them into Paradise. [7]
🔶Part Four: Appendices
❇️Appendix: Commentary on the Fatimid Discourse—A Fatimid Warning
☘️ The author of this book, may God have mercy on him, said: I asked Abu Ahmad al-Hasan ibn Abdullah ibn Sa’id al-Askari about the meaning of this hadith, and he said:
As for her saying (peace be upon her) “ʿāʾifah”—the ʿāʾifah is the one who loathes. One says “ʿif-tu al-shayʾ” when one loathes it. And “qāliyah” means one who hates; one says “qalay-tu fulānan” when one hates him, as God, blessed and exalted, said: وَدَّعَكَ رَبُّكَ وَ ما قَلى “1”
And her saying “lafaẓtu-hum” means casting something out of the mouth out of aversion to it. One says: “ʿaḍaḍ-tu ʿalā al-ṭaʿām thumma lafaẓtu-hu” when you throw it from your mouth.
And her saying “qabla an ʿajamtu-hum”—one says “ʿajam-tu al-shayʾ” when one bites down on it. And “ʿūd maʿjūm” is a stick that has been bitten.
And “shanaʾtu-hum” means I hated them; the noun from it is “shanaʾān.”
And her saying “sabartu-hum” means I tested them. One says “sabartu al-rajul” — I examined and tested him.
And her saying “fa-qubḥan li-fulūl al-ḥadd”—one says “sayf maflūl” when its edge is blunted. And “khawar” is weakness, and “khaṭal” is disorder.
And her saying “laqad qalladtu-hum riqqata-hā”—the riqqah is the cord that is placed around the neck of sheep and the like; the plural is “riqaq.”
And “shanantu” means I poured. One says “shanantu al-māʾ” and “shanantu-hu” when you pour it.
And “jadʿan” is an insult derived from cutting off the nose. And “ʿaqran” from your saying “ʿaqartu al-shayʾ.” And “suḥqan” means remoteness. And “zaḥziḥū-hā” means move it aside. And “rawāsi” are firmly fixed foundations, and likewise “qawāʿid.” And “ṭibbīn” means the two worlds [the world]. And “mā naqamū min Abī Ḥasan” means what did they object to in him. And “tanammuru-hu” means his becoming angry; one says “tanammara al-rajul” when he becomes angry, likening him to a tiger (namir). And her saying “takāfaw” means they restrained their hands from him. And “zimām” is a figure in this context for his grasping it, for he took it by the hand. And “sajḥ” is easy going.
“Lā yukallim” — he does not wound, and does not cause bleeding. “2” And “khishāsh” is the piece of wood that is in the nose of a camel. And “lā yataʿtaʿ” —
______________________________
(1) Al-Ḍuḥā: 3.
(2) “Damā al-jurḥ”: blood came out of the wound.
— meaning he is not distressed and not agitated. And “manhal” is a watering-place. And “namīr” “1” is water that increases in the pool “2”. And “faḍfaḍ” means abundant. And “ḍaffatān” are the two sides of a river. And “biṭān” is the plural of “baṭīn,” which means one who is fully satisfied, without deriving any benefit from it — meaning he would take nothing from their wealth, little or much “3”, except by the gulp of water — he used to drink by gulping, and the “ghamar” is the small cup. And “radʿu-hu sawrata al-sāghib” means he would eat from that only enough to check the surging of hunger. And “dhanābā” is what is at the tail-end of the wing, and “qawādim” is what is at the front of it, and “ʿajuz” is well known, and “maʿāṭis” are noses. And her saying “fa-naẓirah” means wait until they give birth — she says: until she delivers, then milk the fill of the cup — that is, filling the cup, and the “qaʿb” is the wooden drinking vessel “4”. And “dam ʿabīṭ” is fresh blood, and “zuʿāf” “5” is poison, and “mumqir” is bitter, and “harj” is killing, and “zahīd” is little.
(1) Al-Jawharī said: “māʾ namīr” means wholesome, whether sweet or not sweet.
(2) “ʿAyn ḥashd” — with the unpointed ḥāʾ and the pointed shīn, both with ḍammah — is that whose water does not cease. And in some copies [al-jasad], and what is apparent is that it is a scribal error. (M).
(3) This is an explanation of her saying (peace be upon her): “He chose for them satiety, without deriving from it any benefit except by the gulp of water and its checking the surging of the hungry one.” And what has occurred to my mind in explaining it is that “takhayyara” is with the pointed khāʾ meaning “he chose,” and the relative pronoun is the object for it, and “al-rayy” is the opposite of thirst, and “ghayr mutaḥallin minhu” means not deriving much benefit from it, as al-Jawharī said. So the meaning is that he chose for them the good things of everything, and the greenness of life, and the abundance of living, while he chose for himself only the fill of the one who is content, or what checks the surging of the hungry one — so this is a metaphor for not taking from their wealth except the obligatory alms. And in some copies [ghayr mutaḥallin] with the sense of adornment, meaning he chose for them what he would not take from for adornment, but only out of necessity. So reflect. (M).
(4) “Al-ʿuss” — with ḍammah on the ʿayn and shaddah on the unpointed sīn — is the cup or the large vessel.
(5) “Al-zuʿāf” — with zāʾ or pointed dhāl — is poison that kills quickly. And it is possible that it is “al-zuʿāq” with zāʾ and qāf, meaning bitter water that cannot be borne to drink, and it is more fitting with her saying “mumqiran,” meaning bitter. (M).
❇️Translation
☘️ The author of this book (Shaykh Ṣadūq, may God have mercy on him) said: I asked Abu Ahmad al-Hasan ibn Abdullah ibn Sa’id al-Askari about the meaning of this hadith. He said:
“As for her saying (peace be upon her) ‘ʿāʾifah’: ʿāʾifah means she loathed (was averse). They say: ‘ʿaf-tu al-shayʾ’ meaning I was averse to it. And ‘qāliyah’ means one who hates. They say: ‘qalay-tu fulānan’ meaning I hated him; as God, blessed and exalted, said: ‘مَا وَدَّعَکَ رَبُّکَ وَ مَا قَلَی’ (Ḍuḥā: 3) — ‘Your Lord did not abandon you, nor did He hate you.’
And her saying ‘lafaẓtu-hum’: meaning I cast it out of the mouth out of aversion. They say: ‘عَضَضْتُ عَلَى الطَّعَامِ ثُمَّ لَفَظْتُهُ’ meaning I bit down on the food and then cast it out of my mouth.
And her saying ‘قَبْلَ أَنْ عَجَمْتُهُمْ’: they say ‘ʿajam-tu al-shayʾ’ meaning I bit down on it. And a stick ‘maʿjūm’ means a stick that has been bitten.
And ‘shanaʾtu-hum’ means I was disgusted by them (I became averse). The noun from it is ‘shanaʾān.’
And her saying ‘sabartu-hum’: meaning I tested and examined them. They say: ‘sabartu al-rajul’ meaning I tested and examined him.
And her saying ‘فَقُبْحاً لِفُلُولِ الْحَدِّ’: they say ‘sayf maflūl’ meaning a sword whose edge is broken. And ‘khawar’ means weakness. And ‘khaṭal’ means disorder and confusion.
And her saying ‘لَقَدْ قَلَّدْتُهُمْ رِبْقَتَهَا” است: “رِبْقَة’ — it is the cord that is around the neck of sheep and the like. Its plural is ‘riqaq.’
And ‘shanantu’ means I poured. They say: ‘شَنَنْتُ الْمَاءَ” و “شَنَنْتُهُ’ meaning I poured it.
And “جَدْعاً” is an insult, from “جَدْعُ الْأَنْفِ” (cutting off the nose). “عَقْراً” comes from the expression “عَقَرْتُ الشَّيْءَ” (I cut the thing). “سُحْقاً” means distance. “زَحْزَحُوهَا” means they moved it far away. “رَوَاسِی” means firm, steadfast supports; likewise “قَوَاعِد”.
“الطَّبِین” means those who know (the learned). “مَا نَقَمُوا مِنْ أَبِی حَسَنٍ” means, What did they find fault with him for? “تَنَمُّرَهُ” means his anger and fury. They say “تَنَمَّرَ الرَّجُلُ” to mean that a man grew angry and was likened to a leopard.
His expression “تَکَافُّوا” means they held their hands back from him. “الزِّمَام” is used here metaphorically: that he held it in his own hand. “السَّجْح” means an easy, smooth path.
“لَا یُکْلَمُ” means he is not wounded and his blood is not shed. “الخِشَاش” is a stick placed in a camel’s nose. “لَا یُتَعْتَعُ” means he is neither troubled nor unsettled.
“الْمَنْهَل” is a watering place. “النَّمِیر” is plentiful, wholesome water. “الْفَضْفَاض” means abundant. “الضِّفَّتَان” are the two banks of a river. “الْبِطَان” is the plural of “بَطِین”, meaning well-watered. “غَیْرُ مُتَحَلٍّ مِنْهُ بِطَائِلٍ” means he took nothing from their wealth, great or small, beyond a “غَمْر” (a palmful) of water—as much as one would drink from a small cup.
“رَدْعِهِ سَوْرَةَ السَّاغِبِ” means he ate only enough to stave off the pangs of hunger.
“الذَّنَابَی” is the part of the wing nearest the tail. “الْقَوَادِم” is the front part of the wing. “الْعَجُز” is well known (the rear part). “الْمَعَاطِس” means noses.
His expression “فَنَظِرَةٌ” means, Wait until they “تُنْتَجُوا” (give birth)—that is, until they have given birth; then “احْتَلَبُوا طِلَاعَ الْقَعْبِ” means milk the vessel full. “الْقَعْب” is a wooden bowl. “الدَّمُ الْعَبِیط” is fresh blood. “الزُّعَاف” is poison. “الْمُمْقِر” means bitter. “الْهَرْج” is slaughter. “الزَّهِید” means little.
Terminology and lexical analysis:
| Word | Meaning |
| عَائِفَة | Abhorred and disliked |
| قَالِیَة | Hostile |
| لَفَظْتُهُمْ | I spat them out |
| عَجَمْتُهُمْ | I bit down on them |
| شَنَأْتُهُمْ | I came to dislike them |
| سَبَرْتُهُمْ | I tested and tried them |
| فُلُول | Notches in a blade |
| خَوَر | Weakness |
| خَطَل | Disquiet |
| رِبْقَة | A rope around the neck |
| شَنَنْتُ | I poured |
| جَدْع | Cutting off the nose (an insult) |
| سُحْق | Distance |
| زَحْزَح | To move away |
| رَوَاسِی | Firm supports |
| الطَّبِین | Those who know |
| تَنَمُّر | Anger |
| تَکَافُّوا | They held their hands back |
| الزِّمَام | Rein |
| السَّجْح | Easy path |
| لَا یُکْلَم | He is not wounded |
| الخِشَاش | A stick for a camel’s nose |
| لَا یُتَعْتَع | He is not unsettled |
| الْمَنْهَل | Watering place |
| النَّمِیر | Wholesome water |
| الْفَضْفَاض | Abundant |
| الضِّفَّتَان | The two banks |
| الْبِطَان | Well-watered |
| الْقَعْب | a wooden bowl |
| الدَّمُ الْعَبِیط | fresh blood |
| الزُّعَاف | poison |
| الْهَرْج | slaughter |
💎 The central message of the text:
This text is a lexical commentary on Lady Fatima’s sermon.
The sermon’s difficult words are explained with reference to the Qur’an and Arabic lexicons.
Lady Fatima’s sermon abounds in eloquence and rhetorical power, and its words carry profound and precise meanings.
This commentary reveals the depth of the sermon’s teachings and the care required in understanding its vocabulary.
❇️A passage-by-passage translation of the Fatimiyyah admonition
💫🔆 عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ ع قَالَ
From ʿAbd Allāh ibn al-Hasan, from his mother Fatima, daughter of al-Husayn (AS), who said:
لَمَّا اشْتَدَّتْ عِلَّةُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ Ṣ
When Fatima, daughter of the Messenger of God (SA), became gravely ill,
اجْتَمَعَ عِنْدَهَا نِسَاءُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ
the women of the Muhajirun and the Ansar gathered around her
فَقُلْنَ لَهَا يَا بِنْتَ رَسُولِ اللَّهِ كَيْفَ أَصْبَحْتِ مِنْ عِلَّتِكِ
and said to her, “O daughter of the Messenger of God, how did you wake this morning, given your illness?”
فَقَالَتْ أَصْبَحْتُ وَ اللَّهِ عَائِفَةً لِدُنْيَاكُمْ
She replied, “By God, I woke this morning weary of your world,
قَالِيَةً لِرِجَالِكُمْ
and turned away from your men.
لَفَظْتُهُمْ قَبْلَ أَنْ عَجَمْتُهُمْ
I cast them aside before I had put them to the test,
وَ شَنَأْتُهُمْ بَعْدَ أَنْ سَبَرْتُهُمْ
and hated them after I had tested them.
فَقُبْحاً لِفُلُولِ الْحَدِّ
How vile is the breaking of the blade,
وَ خَوَرِ الْقَنَاةِ
the weakness of the spear,
وَ خَطَلِ الرَّأْيِ
and the confusion of judgment!
وَ بِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ
Evil indeed is what they sent ahead for themselves:
أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ
God’s wrath fell upon them,
وَ فِي الْعَذابِ هُمْ خالِدُونَ
and they shall abide in torment forever.
لَا جَرَمَ لَقَدْ قَلَّدْتُهُمْ رِبْقَتَهَا
Indeed, I have hung the cord of [their sin] around their necks,
وَ شَنَنْتُ عَلَيْهِمْ عَارَهَا
and laid its disgrace upon them.
فَجَدْعاً وَ عَقْراً وَ سُحْقاً لِلْقَوْمِ الظَّالِمِينَ
So may they be cut off, cast away and driven far from the wrongdoing people!
وَيْحَهُمْ أَنَّى زَحْزَحُوهَا عَنْ رَوَاسِي الرِّسَالَةِ
Woe to them! How did they remove it from the foundations of the Message,
وَ قَوَاعِدِ النُّبُوَّةِ
from the pillars of Prophethood,
وَ مَهْبِطِ الْوَحْيِ الْأَمِينِ
from the place where the Trustworthy Spirit brought down revelation,
وَ الطَّبِينِ بِأَمْرِ الدُّنْيَا وَ الدِّينِ
and from the one who knew the affairs of this world and religion?
أَلا ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ
Know that this is indeed the manifest loss.
وَ مَا نَقَمُوا مِنْ أَبِي حَسَنٍ نَقَمُوا وَ اللَّهِ مِنْهُ
They found no fault with Abū al-Hasan [Ali]—by God, they did find fault with him—
نَكِيرَ سَيْفِهِ
for the keenness of his sword,
وَ شِدَّةَ وَطْأَتِهِ
the force of his blows and charges,
وَ نَكَالَ وَقْعَتِهِ
the punishment his strike dealt,
وَ تَنَمُّرَهُ فِي ذَاتِ اللَّهِ عَزَّ وَ جَلَّ
and his courage in the way of God, the Mighty and Exalted.
وَ اللَّهِ لَوْ تَكَافُّوا عَنْ زِمَامٍ نَبَذَهُ رَسُولُ اللَّهِ Ṣ
By God, had they held fast to the rein cast down by the Messenger of God (SA),
لَاعْتَلَقَهُ
they would surely have taken hold of it
وَ لَسَارَ بِهِمْ سَيْراً سُجُحاً
and led them along an easy path,
لَا يَكْلُمُ خِشَاشُهُ
where its thorns would not wound their feet,
وَ لَا يُتَعْتَعُ رَاكِبُهُ
nor would its rider stumble.
وَ لَأَوْرَدَهُمْ مَنْهَلًا نَمِيراً فَضْفَاضاً تَطْفَحُ ضِفَّتَاهُ
He would have brought them to a broad, wholesome watering place, its banks brimming,
وَ لَأَصْدَرَهُمْ بِطَاناً
and sent them back refreshed,
قَدْ تَخَيَّرَ لَهُمُ الرَّيَّ غَيْرَ مُتَحَلٍّ مِنْهُ بِطَائِلٍ
having chosen that refreshment for them without taking any share of it for himself,
إِلَّا بِغَمْرِ الْمَاءِ
save by wading into the water [to give them drink],
وَ رَدْعِهِ سَوْرَةَ السَّاغِبِ
and relieving the thirsty of their fierce thirst.
وَ لَفُتِحَتْ عَلَيْهِمْ بَرَكَاتُ السَّمَاءِ وَ الْأَرْضِ
The blessings of heaven and earth would have been opened to them.
وَ سَيَأْخُذُهُمُ اللَّهُ بِما كانُوا يَكْسِبُونَ
And soon God will call them to account for what they have earned.
أَلَا هَلُمَّ فَاسْمَعْ
Listen! Come and hear.
وَ مَا عِشْتَ أَرَاكَ الدَّهْرُ الْعَجَبَ
As long as you live, time will show you wonders.
وَ إِنْ تَعْجَبْ وَ قَدْ أَعْجَبَكَ الْحَادِثُ
And if you are astonished, though the event itself has astonished you—
إِلَى أَيِّ سِنَادٍ اسْتَنَدُوا
What support did they rely on?
وَ بِأَيَّةِ عُرْوَةٍ تَمَسَّكُوا
What handhold did they cling to?
اسْتَبْدَلُوا الذُّنَابَى وَ اللَّهِ بِالْقَوَادِمِ
By God, they took the tail in place of the former wings,
وَ الْعَجُزَ بِالْكَاهِلِ
and the back in place of the shoulder.
فَرَغْماً لِمَعَاطِسِ قَوْمٍ
May the noses of a people be rubbed in the dust—
يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
a people who think they are doing good—
أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَ لكِنْ لا يَشْعُرُونَ
when, indeed, they are the very ones who spread corruption, though they do not understand.
أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ
Is one who guides to the truth more worthy to be followed,
أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى
or one who cannot guide unless guided?
فَما لَكُمْ كَيْفَ تَحْكُمُونَ
What is the matter with you? How do you judge?
أَمَا لَعَمْرُ إِلَهِكَ لَقَدْ لَقِحَتْ
Know this: by the life of your God, [that seed] has taken root.
فَنَظِرَةٌ رَيْثَمَا تُنْتَجُ
Now there is a wait until it is born,
ثُمَّ احْتَلَبُوا طِلَاعَ الْقَعْبِ دَماً عَبِيطاً
then a full measure will be drawn from fresh blood,
وَ زُعَافاً مُمْقِراً
and a deadly poison.
هُنَالِكَ يَخْسَرُ الْمُبْطِلُونَ
There the champions of falsehood will be the losers,
وَ يَعْرِفُ التَّالُونَ غِبَّ مَا أَسَّسَ الْأَوَّلُونَ
and the followers will learn the outcome of what their predecessors laid down.
ثُمَّ طِيبُوا عَنْ أَنْفُسِكُمْ أَنْفُساً
Then be content with your own souls,
وَ اطْمَئِنُّوا لِلْفِتْنَةِ جَأْشاً
and let your hearts be at ease with the sedition.
وَ أَبْشِرُوا بِسَيْفٍ صَارِمٍ
And rejoice at the news of a sharp sword,
وَ هَرْجٍ شَامِلٍ
widespread turmoil,
وَ اسْتِبْدَادٍ مِنَ الظَّالِمِينَ
and tyranny at the hands of oppressors,
يَدَعُ فَيْئَكُمْ زَهِيداً
leaving you little shade [and wealth],
وَ زَرْعَكُمْ حَصِيداً
and your fields harvested bare.
فَيَا حَسْرَتَى لَكُمْ
Alas for you!
وَ أَنَّى بِكُمْ
Where are you [and what has become of you],
وَ قَدْ عُمِّيَتْ عَلَيْكُمْ
when the way has been obscured to you?
أَ نُلْزِمُكُمُوها وَ أَنْتُمْ لَها كارِهُونَ
Shall We impose it upon you when you are averse to it?
Final Summary
The treatise “Fatima, the Lion’s Head of Divine Knowledge” seeks to map the comprehensive character of Lady Fatima al-Zahra (SA), presenting her as a “transcosmic reality” and the “queen of the order of existence.” Taking an interdisciplinary approach, it examines her dimensions of being through theology, mysticism, philosophy, Qur’anic exegesis and sociology.
Key points of the treatise:
1. Fatima (SA) is not merely a human being, but a “cosmic reality” around whose grace the entire order of creation revolves. She is the “Most Exalted Word of God” and “embodied wisdom.”
2. Fatimid worship is a form of “alchemy,” transforming the human being from “dust” into an “elixir.” The Tasbihat of Fatima (SA) are “heart-cleansing software” and a “spiritual weapon” in the battle against the Antichrist.
3. The Fadak sermon is a “speech act” through which Lady Zahra (SA) condemned the usurping government and established the discourse of Imamate. Foreseeing the future of the community, she called Muslims to social responsibility.
4. The stages of creation have been derived from Fatima’s words: “originating, bringing forth, coming into being, creating, establishing, awakening, manifesting, worshipping, ennobling.” Obedience is “awakening” and “new life.”
5. Fatima (SA) is the “mother of faith” and a “school for forming the human being.” She is an “ark of salvation between worlds,” and her upbringing transcends time and place.
6. Fatima (SA) is a “strategic weapon” in the battle of the End Times. Her chastity, modesty, hijab, wisdom, teachings, words and tasbihat form a defensive stronghold against cultural invasion and the Antichrist.
Final message: The treatise “Fatima, the Lion’s Head of Divine Knowledge” invites readers to a genuine “understanding of Fatima”—that is, to know Fatima (SA) as a “transcosmic reality,” the “queen of the order of existence,” and the “Most Exalted Word of God.” This understanding is the key to reaching sublime truths and divine treasures, guiding the human being from the darkness of ignorance to the light of knowledge. May this treatise be a beacon for those who journey along the path of truth and for all who truly seek to understand Fatima.
🌟وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
✨سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
✨وَ سَلامٌ عَلَى الْمُرْسَلينَ
✨وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ
🔶 Ali Sa‘i (Abdullah Mishkat) 110.141(903)
[1] *Al-Imāma wa al-Tabṣira min al-Ḥayra*; text; p. 133 Ibn Bābawayh, Ali ibn Husayn, Imam al-Mahdi School, may God hasten his noble return—Qom, first edition, 1404 AH.
[2] *ʿIlal al-Sharāʾiʿ*; vol. 1; p. 180 Ibn Bābawayh, Muhammad ibn Ali, Dāvari Bookshop—Qom, first edition, 1385 SH / 1966 CE.
[3] *ʿIlal al-Sharāʾiʿ*; vol. 1; p. 179 Ibn Bābawayh, Muhammad ibn Ali, Dāvari Bookshop—Qom, first edition, 1385 SH / 1966 CE.
[4] *Maʿānī al-Akhbār*; text; p. 354 Ibn Bābawayh, Muhammad ibn Ali, Islamic Publications Office, affiliated with the Society of Seminary Teachers of Qom—Qom, first edition, 1403 AH.
[5] *Al-Mustarshid fī Imāmat ʿAlī ibn Abī Ṭālib, peace be upon him*; p. 627 Al-Ṭabarī al-Āmulī al-Kabīr, Muhammad ibn Jarir ibn Rustam, Kushanpur—Iran; Qom, first edition, 1415 AH.
[6] *Iqbal al-Aʿmāl* (old edition); vol. 2; p. 628 Ibn Ṭāwūs, Dar al-Kutub al-Islamiyya—Tehran, second edition, 1409 AH.
[7] *Biḥār al-Anwār* (Beirut edition); vol. 29; p. 254
