Written transcript of the lecture
The Meshkat-e Noor teachings series🌻🔆Fatima, the Secret of the Cream of Divine Knowledge🔆🌻
🌼🔆🌼Fatima, the Red Rose of Divine Grandeur🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “The Queen of Worship,” “Fatima was the Monotheism of Fadak,” “The Miracle of Fatima’s Speech,” “Fatimiyyah Wisdom Debunks All False Philosophies,” “The Evening of the Martyrdom of Fatima al-Zahra (peace be upon him),” and more. Summary with Addenda. 24/07/2026. Ali Sa’i (Abdullah Meshkat) 110.141(903) 🌹🔅
This treatise, *Fatima, the Secret of the Cream of Divine Knowledge*, is a treasury that explores the cosmic, mystical, philosophical, and social dimensions of Her Eminence, al-Zahra (SA), through a contemporary lens.
In what follows, I present to you the foreword, introduction, systematic summary, and final conclusion of this treatise:
Foreword
“Fatima, the Secret of the Cream of Divine Knowledge” speaks of an infinite grandeur. This treatise is the fruit of a humble dive into the boundless ocean of Fatimid gnosis—teachings that have emerged from the heart of the Quranic verses, traditions, and philosophical and mystical analyses, introducing Lady Fatima al-Zahra (peace be upon her) not merely as a Perfect Human, but as a “trans-cosmic reality,” the “Queen of the existential system,” and the “Supreme Word of God” (*Kalimat Allah al-‘Ulya*).
What you will read in this treatise is an endeavor to map out a comprehensive blueprint of Lady al-Zahra’s (SA) personality from various perspectives: ranging from Fatimid cosmology and the interconnection of the “Two Seas” (*Marj al-Bahrayn*), to the “alchemy of worship” and the “warning of Fatimiyyah” as a speech act in history. This treatise responds to humanity’s contemporary need for a living, dynamic, and divine exemplar—an exemplar who is the “Mother of Faith” and the founder of the “school of human-making.” May these pages serve as a beacon for wayfarers on the path of Truth.
Introduction
Lady Fatima al-Zahra (peace be upon her) is not merely a historical figure; she is an “ontological reality” around whom the entire system of creation revolves. This treatise analyzes her existential dimensions using an interdisciplinary approach (theology, mysticism, philosophy, exegesis, and sociology).
The first section describes Fatima (SA), introducing her as the “light of divine grandeur” and the “red rose of grandeur.” This section analyzes the traditions concerning her luminous creation and her threefold radiance (whiteness, yellowness, and redness).
The second section is dedicated to the “Warning of Fatimiyyah”—where Lady al-Zahra (SA), from her sickbed, uses striking speech to pull back the veil on the coup of Saqifah and foretells the future of the Islamic community (*Ummah*). This section is analyzed as a socio-political “speech act.”
The third section continues the exposition of the Sermon of Fadak (*Khutbah al-Fadakiyyah*), examining the stages of creation (“origination, emergence, formation, scattering, stabilization, admonition…”) from the perspective of Fatimid theology. Concepts such as “admonitory obedience,” “awakening,” and “dormant beauty” are analyzed herein.
The fourth section comprises appendices: a lexical commentary on the sermon, a phrase-by-phrase translation, and an explanation of difficult vocabulary.
Drawing upon “lyrical enrichments” (the alchemy of worship, the Mushaf as divine software, being the mother of time and space, and the strategic weapon of the End Times), this treatise endeavors to present a comprehensive and practical portrait of the Fatimid school.
Systematic Summary
This treatise is organized around four main axes:
Axis One: The Portrayal of 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 brilliant knowledge and wisdom.
The World as the Paradise of Fatimid Remembrance: The worship practiced by Fatima (SA) is of an “alchemical” nature, transforming devotion into a “transcendent art.” The Tasbih of Fatima (SA) is “software for purifying the heart.”
Fatima and Who Is Fatima?: She is the “Queen of the existential system,” the “key to understanding *Laylat al-Qadr*,” the “Ocean of Prophethood,” the “cosmic center of gravity (*Marj al-Bahrayn*),” the “subtlest mechanism of drawing nigh unto God,” the “vast software of knowledge concerning God (*Ma’rifat Allah*),” the “owner of the Mushaf of Fatima,” the *Muhaddathah* (one spoken to by angels), the “miraculous fragrance,” *Al-Kawthar*, *Umm Abiha* (Mother of her Father), the “piece of the Messenger’s flesh (*Badhlah al-Rasul*),” the one whose satisfaction and wrath are tied to divine satisfaction and wrath, the “Queen of Intercession,” the “martyr for the path of *Wilayah*,” the one whose rank is unknown (*Majhulat al-Qadr*), the Pure (*Mutahharah*), the “captivating beauty,” the “Mother of Faith,” and the “strategic weapon of the End Times.”
Axis Two: The Warning of Fatimiyyah
Speech Act: The Sermon of Fadak is a “speech act” through which the usurping government was condemned in the court of public opinion, and the discourse of *Wilayah* was firmly established.
Foretelling the Future: On her deathbed, Lady al-Zahra (SA) outlines the future of the *Ummah*—”chaos,” “tyranny,” “bloodshed,” and “deviation”—while summoning Muslims to “social responsibility.”
Axis Three: Continued Exposition of the Sermon of Fadak
Stages of Creation: The stages of creation (“origination, emergence, formation, scattering, stabilization, admonition, manifestation, servitude, exaltation”) are extracted from the words of Fatima (SA).
Admonitory Obedience: Obedience is “awakening” and “new life.” Admonitory obedience is the gateway to divine knowledge and the wings of ascent.
Creation as a Manifestation of the Creator’s Power: Every created being is a sign of divine power, and nothing is impossible for God.
Axis Four: Appendices
Lexical Commentary: The difficult vocabulary of the sermon is defined with reference to the Quran and Arabic lexicography.
Phrase-by-Phrase Translation: The Sermon of Fadak is translated and analyzed in full.
Original Text:
این رساله (فاطمه، سر شیر علم الهی) در حقیقت یک «دایرةالمعارف فشرده» از معارف فاطمی است که با نگاهی عمیق و تازه، ابعاد کیهانی، عرفانی، فلسفی و اجتماعی حضرت زهرا (س) را کاویده است.
🔶بخش نخست: وصف فاطمه
❇️نور عظمت الهی
God, Exalted is He, is Infinite in Greatness, just as نُورُ النُّوراست و مُنَوِّرُ النُّور، ِ عَظِيمُ الْعَظَمَةِ (لَا يُوصَفُ بِالْعِظَم) is, and is the One who magnifies all greatness,
The One and Self-Sufficient God created Fatima al-Zahra, peace be upon her, from the light of His majesty!
When divine majesty reaches the fullness of its manifestation and disclosure, it shines. Fatima al-Zahra, peace be upon her, 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 appeared!
Fatima is the sun of divine majesty, shining in this world of being and making the world radiant with that majesty!
The manifestation of divine majesty means a downpour of divine knowledge and wisdom. Fatima is truly a window onto God’s knowledge, wisdom, and majesty. Majesty is a distinctive expression of God’s boundless knowledge!
To know Fatima is to know divine majesty. Every kind of knowledge brings an expansion and broadening of the substance of one’s being, and knowledge is attained only through learning and wisdom.
If divine majesty has a garden of flowers, Fatima is its red rose!
Supplement: “Fatima, Sovereign of the Cosmos” (Fatimid Cosmology)
Completing the section “The Light of Divine Majesty”
Fatima (SA) is not merely one being in the universe; she is “the universe in a human being.” She is “the queen of the order of existence”—the center of the physical, metaphysical, and spiritual laws of the cosmos.
If God created the universe through “wisdom” (establishing it upon wisdom), then Fatima (SA) is that “embodied wisdom.” She is “the Most Exalted Word of God,” in whose being all the secrets of creation have been entrusted.
❇️The world is a paradise of remembrance in honor of Fatima!
Through Fatima’s worship, the world takes on new forms of beauty! The hues 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 radiance Fatima has!
Through Fatima’s worship, the world was transformed!
The whiteness, yellowness, and redness of Fatimid worship were among the manifestations of its sublime majesty!
Fatima is the most masterful artist in the art of worship! Through remembrance and intimate supplication, she wrought wonders!
The colors of Fatimid worship were without equal; they adorned the world!
Fatimid worship had its own movement and momentum!
💫🔆 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]
💫 It is narrated from Jābir, from Imam al-Ṣādiq (AS), that he said:
I asked, “Why was Fāṭima (SA) called ‘al-Zahrāʾ’?”
He replied:
“Because God, Mighty and Majestic, created her from the light of His majesty. When that light shone, the heavens and the earth were illuminated by it, and it filled the eyes of the angels, dazzling them.
The angels fell down in prostration before God and said, ‘Our God and our Lord, what is this light?’
God then revealed to them:
‘This is a light from My light. I have placed it in My heaven and created it from My majesty. I shall bring it forth from the loins of one of My prophets. I shall grant 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 truth. After My revelation has come to an end, I shall appoint them as My successors on earth.’”
💫🔆 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]
💫 Abān ibn Taghlib narrates that he said:
I said to Imam al-Sadiq (AS), “O son of the Messenger of Allah, why was al-Zahra (SA) named *Zahra*?”
He replied:
“Because she would shine with light for the Commander of the Faithful (AS) three times during the day:
1. At the dawn prayer, the light of her countenance would radiate—while the people were still in their beds—and the whiteness of that light would enter their chambers in Medina, turning their walls white. Astonished by this, they would come to the Prophet (PBUH) and ask him about what they had seen. He would send them to the house of Fatima (SA). Coming to her house, they would see her sitting in her prayer niche (*mihrab*) in worship, with light radiating from her niche and from her face. Thus they would realize that what they had seen emanated from the light of Fatima (SA).
2. When it was midday and she prepared herself for prayer, her face would radiate with a golden hue. This golden light would enter the people’s chambers, tinting their garments and complexions yellow. They would then come to the Prophet (PBUH) and ask him about what they had witnessed, and he would send them to Fatima’s (SA) house, where they would see her standing in her prayer niche, the light of her countenance brilliantly aglow.
3. When the end of the day arrived and the sun set, the face of Fatima (SA) would flush, glowing with a reddish hue out of joy and gratitude toward Allah, the Almighty and Majestic. The redness of her countenance would enter the people’s chambers, turning their walls red. Filled with wonder, they would come to the Prophet (PBUH) and ask him about this. He would send them to Fatima’s house, where they would find her sitting, glorifying and magnifying Allah, while the light of her face shone with a radiant red. Thus they would know that what they had witnessed proceeded from the light of Fatima’s (SA) face.
That light remained continuously upon her face until al-Husayn (AS) was born; thereafter, it continues to pass down through our faces—generation after generation, Imam after Imam—among the Imams of us, the Ahl al-Bayt (AS), until the Day of Resurrection.”
❇️فاطمة و ما فاطمة
1. The Sovereign Queen of Existence (Fatimid Cosmology)
Fatoma (SA) is not merely a human being; rather, she is a supra-cosmic reality and the manifestation of the “Light of Majesty.” By the radiance of her light, the heavens and the earth were illuminated, and the angels fell into prostration. She was created before the creation of the earth and the heavens.
2. The Key to Understanding the “Night of Power” of Existence
On the scale of the cosmos, the Night of Power (*Laylat al-Qadr*) is her very existence. Whoever comes to know Fatima as she truly ought to be known has comprehended the Night of Power. She is the Queen of *Laylat al-Qadr*, and knowing her is the key to attaining sublime truths and divine treasuries.
3. The Encyclopedia of Prophetic Secrets
She is the “Ocean of Prophethood” (*Bahr al-Nubuwwah*); all the illustrious prophets swim in the ocean of her being, and the pearls of prophethood originate from her. She is the encyclopedia wherein all the heavenly scriptures (the Torah, the Gospel, the Psalms, and the Quran) echo within her soul.
4. The Center of Cosmic Gravity (*Marj al-Bahrayn*)
Her union with the Commander of the Faithful (AS) as the “Meeting Place of the Two Seas” (*Marj al-Bahrayn*) is the source of motion, acceleration, and gravity throughout the entire universe. This cosmic bond brought forth the Imamate and their pure progeny.
۵. لطیفترین دستگاه تقرب الی الله
She is the “most sublime instrument of drawing near to God,” transforming servitude from a dry ritual into a dynamic and passionate journey of love. She is the “subtle nerve of the oneness of God (Tawhid)” and the guide for wayfarers seeking sincere devotion.
۶. نرمافزار عظیم معرفت الله
Fatima and her progeny operate like the “vast software of the Gnosis of God (Ma’rifat Allah).” She is the “computer of the Ocean of Prophethood” (Bahr al-Nubuwwah), which receives divine knowledge and transmits it to the “computer of the Ocean of Knowledge” (Bahr al-‘Ilm — the Manifest Imam).
۷. صاحب «مصحف فاطمه» (فناوری ویژه الهی)
She is the bearer of the “Mushaf of Fatima”—a unique technology and vast divine software containing accounts of the past and future, the secrets of the cosmos, and the knowledge of all heavenly scriptures. This Mushaf is a treasure whose seal remains unbroken, residing safely with the Imam of the Time (AJ).
۸. محدثه و همکلام فرشتگان
She is the “Muhaddithah”; the angels continually descended upon her and conversed with her (much like Mary, the mother of Jesus). After the passing of the Prophet (PBUH), Gabriel would descend upon her to enlighten her regarding the secrets of the future.
۹. عطر معجزهگر و زبان رازگوی اسرار
She is the miraculous “divine fragrance.” The scent of Paradise is inhaled from her, a fragrance that serves as the whispering tongue of divine secrets and a monumental mission for the awakening of humanity. Fatima’s perfume is the message of God’s love and affection.
۱۰. کوثر و سرچشمه فیض الهی
She is “Al-Kawthar”; the fountainhead of divine grace and infinite, abundant goodness. The lineage of the Prophet (PBUH) continues through her, and her existence is a source of blessings and everlasting good for all worlds.
۱۱. ام ابیها (مادر پدر)
She is “Umm Abiha”—the mother of her father, the Messenger of God (PBUH). She was the source of solace and comfort for the Prophet (PBUH), who affectionately called her “the soul that rests between my two flanks.”
۱۲. بضعه الرسول (پاره تن پیامبر)
She is “Bid’at al-Rasul”—a piece of the Messenger’s (PBUH) own being. The Prophet (PBUH) stated: “Fatima is a piece of my flesh; whoever hurts her hurts me, and whoever hurts me hurts God.”
۱۳. رضایت و غضب الهی در گرو رضایت او
God becomes “angry at the anger of Fatima (SA)” and is pleased through her pleasure. The Prophet (PBUH) declared: “Verily, God rejoices at the joy of Fatima and is angered by her anger.”
۱۴. ملکه شفاعت (نجاتدهنده شیعیان)
Inference: On the Day of Resurrection, she is the “Queen of Intercession.” Riding upon a heavenly mount, she will enter the gathering of Mahshar to rescue her Shi’a and devoted lovers from the Fire. She will be the first to enter Paradise, and her veil will be stretched across the Sirat so that her devoted followers may cling to it and find salvation.
۱۵. شهیده راه ولایت
Inference: She is the “Martyr.” Her martyrdom cemented the perennial flow of truth throughout history. Her loss was a profound injustice inflicted upon all humanity, and her martyrdom represents the martyrdom of both the Ocean of Prophethood and Laylat al-Qadr.
۱۶. مجهوله القدر (راز ناشناخته هستی)
She is “Majhulat al-Qadr” (the one whose true worth remains unknown). Her supreme status and station remain uncomprehended by the worlds. She is the “secret of the manifest and the hidden mystery,” and knowing her is the key to knowing God and the Imam of the Time (AJ).
۱۷. پاکی و قداست بینظیر (مطهره)
She is “Al-Mutahharah” (the Purified) and “Siddiqah al-Kubra” (the Greatest Truthful Woman). God singled her out with knowledge in the primordial covenant and raised her above the mundane afflictions of womanhood. She transcended purity and sanctity to attain the exalted rank of absolute infallibility (‘ismah).
۱۸. جمال دلربای فاطمه (زیباییشناسی الهی)
She is the “Tree of Beauty” and the “blossoming garden of the cosmos.” Her beauty defies quantification, captivating the hearts of all beings. Whoever gazes upon her beauty has their heart drawn toward God. She is the “sweet melody of the universe.”
۱۹. مادر ایمان و تربیتکننده انسان کامل
She is the “Mother of Faith”—a mother who nurtures her child for the enrapturing encounter with God, and the “Ark of Salvation navigating the realms of existence.” She is the Perfect Human, and her school of thought is the academy of human maturation.
۲۰. سلاح استراتژیک در نبرد آخرالزمان
Fatima (SA) and her sacred lifestyle constitute the “strategic weapon” in the battle against the trials and tribulations of the End Times (the Dajjal). Her chastity, modesty, hijab, wisdom, and famous tasbih serve as an impenetrable defensive bastion against cultural assaults and the warfare of the Antichrist.
💫Scholarly Addendum: The “Mushaf of Fatima” is a “vast divine software” wherein the information of existence is stored. This Mushaf is not a paper book, but rather akin to a “divine quantum computer” that, by God’s command, descended through Gabriel upon the heart of Fatima (SA) and was transcribed by Ali (AS).
💫Philosophical Addendum: Fatima is the “Mother of Time” and the “Mother of Space.” Her pedagogical reach is not bound by temporal or spatial limits. Anyone, anywhere in history, seeking the “Perfect Human” must take the educational methodology of Fatima (SA) as their model. She laid the foundation for the “school of human perfection.”
💫Strategic Addendum: In soft warfare (cultural warfare), the enemy targets “chastity,” “modesty,” “hijab,” and the “family unit.” Fatima (SA) and her exemplary path serve precisely as the “strategic weapon” to counter this onslaught.
❇️ فَطَمَهَا اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْعِلْمِ
Fatima: A name of vast and encompassing meanings!
Fatima possesses multilayered meanings and interpretations! She has distinct spiritual tiers!
The majesty of the name reflects the majesty of its bearer!
Divine knowledge encompasses all things; through knowledge there is awareness, yet truly, none can fathom the full measure of divine knowledge!
To comprehend the reality of knowledge, we are in need of a meta-knowledge, and this applies equally to understanding the very essence of knowledge—even though the notion of an “essence” of knowledge is itself devoid of meaning!
Among the wondrous marvels of knowledge that emerge from the heart of the Quranic verses and traditions is its non-static nature. From the heart of its encompassing and infinite breadth arises a developmental transformation unlike any form of movement, change, or growth known to us!
To be the weaning of knowledge, Fatima is:
To be bound to knowledge and then to receive its growth—Fatima is knowledge incarnate, bound to it! She is the peer of knowledge, or perhaps parallel to it!
When knowledge bears fruit and its harvest is gathered, the radiant beauty of Fatima is unveiled! Fatima is the blossom of divine knowledge!
When knowledge attains a special manifestation and makes its splendor known, the majestic glory of Fatima blossoms forth!
Fatima ought to be named the cream of divine knowledge!
Allah knows best the reality of Fatimidness!
💫🔆 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 God have mercy upon him) narrated to us, saying: Muhammad ibn Yahya al-Attar narrated to us from Muhammad ibn al-Husayn, from Muhammad ibn Salih ibn Uqbah, from Yazid ibn Abd al-Malik, from Abu Ja’far (AS), who said:
“When Fatima (SA) was born, the Almighty and Majestic God revealed to an angel, who then caused the tongue of Muhammad to speak, and he named her Fatima.
Then He said: ‘Verily, I have weaned you with knowledge, and I have separated you from impurity.’
Then Abu Ja’far (AS) said: ‘By God, indeed God, blessed and exalted is He, had weaned her with knowledge and separated her from impurity in the primordial covenant.'”
Enlightenment:
🔹 1. The Naming of Fatima (SA) through Divine Revelation
God revealed this to an angel and caused the tongue of the Prophet (PBUH) to speak.
By God’s command, the Prophet (PBUH) named her “Fatima.”
This demonstrates the extraordinary and divine status of Lady Fatima (SA).
🔹 2. The Meaning of “Fatima”
“Fatam” means to separate, detach, or weaned.
“Fatamtuki bil-ilm” – I have separated you with knowledge – means she was detached and purified from any form of ignorance.
“Fatamtuki min al-tamth” – I have separated you from impurity – means she was cleansed and absolved of all defilement.
🔹 3. Two Unique Characteristics
| Characteristic | Meaning |
| Weaning from knowledge | Endowment with complete knowledge and purity from ignorance. |
| Weaning from impurity | Purity from defilement – a distinctive sign unique to Lady Fatima (SA). |
🔹 4. “In the Covenant”
Imam Baqir (AS) emphasizes that these two attributes were ordained for Fatima (SA) even in the realm of the primordial covenant (the world of *Dhar*).
This means that this purity and knowledge were designated for her from eternity.
🔹 5. The Message of the Tradition
Lady Fatima’s name was chosen directly by God through revelation.
She is endowed with complete knowledge and cleansed of ignorance.
She is absolved and purified of all defilement.
These qualities were decreed for her from the realm of the covenant.
This tradition underscores the supreme majesty of Lady Fatima (SA) and her unique, divine station.
❇️The Queen of Worship
Fatima was, and is, the ultimate divine technological hardware for worship and servitude!
Fatima infused artistry into the very heart of worship!
Striving to comprehend the words of Fatima is equivalent to enrolling and entering the Fatimid academy!
Purity and sincerity form the neural and vital connection to the Fatimid realm!
Addendum: “The Alchemy of Worship” (Spiritual Technology)
The worship of Fatima (SA) is of the essence of “alchemy.” Fatima transforms “worship” into a “transcendent art.”
Educational Addendum: Fatimid worship is a “multi-dimensional art” that encompasses: “knowledge” (gnosis), “love” (fervor), “sincerity” (purity), “presence” (mindfulness), “humility” (submissiveness), “remembrance” (dhikr), “gratitude” (thanksgiving), and “action” (ethics).
Mystical Addendum: “The Tasbih of Fatima (SA)” is not a mere litany, but rather “heart-cleansing software.” Every “Subhanallah” purifies the mind of other-than-God, every “Alhamdulillah” washes the heart of blemishes, and every “Allahu Akbar” causes the soul to soar toward absolute magnificence. These glorifications serve as the “spiritual weapon” of the Ahl al-Bayt (AS) in the battle against the Antichrist (Dajjal).
Operational Addendum: “Fatimidology” entails:
In the individual dimension: purification of the heart, sincerity in worship, observance of modesty and chastity.
In the familial dimension: a compassionate mother, a devoted spouse, and the nurturer of a Mahdavi generation.
In the social dimension: demanding justice, defending the oppressed, and fighting against tyranny and arrogance.
Hope-giving addendum: Fatima (SA) in the End Times is the “Queen of Intercession.” With her chador upon the Sirat, she will save the Shi’a. This means that the “ultimate victory of truth over falsehood” is guaranteed.
🔶Part Two: Fatima’s Warning Regarding the Saqifa Coup
❇️The Fatimid Warning
“The Fatimid Warning: A Speech Act” (Political Linguistics)
Sociological addendum: This warning is a “prophecy” of the future. From her deathbed, Fatima (SA) delineates the future of the Ummah: “chaos,” “tyranny,” “bloodshed,” and “deviation.” Through this prophecy, she teaches Muslims “social responsibility” so that they do 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 تُحْكُمُونَ- 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 is narrated from ‘Abdullah ibn Hasan, from his mother, Fatimah bint al-Husayn (AS), who said:
«When the illness of Fatimah, the daughter of the Messenger of God (PBUH), intensified, the women of the Muhajirun and Ansar gathered around her and said: “O daughter of the Messenger of God! How have you fared this morning in your illness?”
She replied: “By God, I have arisen this morning detesting your worldly life and bearing resentment toward your men. I cast them out from my mouth before testing them, and grew to loath them after putting them to the test.
Woe, then, to the dullness of the blade, the slackness of the spear, and the confusion of judgment! How wretched is that which they sent ahead for themselves, bringing down God’s wrath upon them, and causing them to abide eternally in punishment!
Truly, I hung its yoke around their necks and cloaked them in its enduring shame. So severed be, and ruined, and cast far away, the wrongdoing people!
Woe to them! How could they turn it (the Imamate) away from the pillars of the Message, the foundations of Prophethood, the descent-place of the Trustworthy Spirit, and those well-versed in the affairs of this world and the religion? Behold! That is indeed the manifest loss.
And what fault did they find with the son of Abi Talib (AS)? By God, they faulted the sharpness of his sword, the ferocity of his assault, the crushing force of his blow, and his supreme daring in the path of God, the Almighty and Majestic.»
By God, had they stood by him regarding the rope that the Messenger of God (PBUH) had cast, [Ali] would have taken hold of it and led them along an even path where no thorn would wound and no rider would stumble; he would have brought them to a clear, overflowing spring whose banks brimmed with water, and would have sent them back quenched, having chosen quenching for them, taking from it nothing save immersing himself in the water and staving off the burning thirst of the thirsty.
And the blessings of the heavens and the earth would have been opened unto them. Soon God will take them to task for what they used to earn.
Behold! Come and listen! As long as you live, time will show you wonders; and if you are astonished, [know that] the event itself has astonished you.
To which prop did they lean, and to which rope did they cling? By God, they chose the tail [of the beast] in place of the forepart, and the rear in place of the shoulder. So may dust be upon the noses of a people who suppose they are doing good!
Behold! Truly, they are the very corrupters, but they do not perceive.
Is He who guides to the truth more worthy to be followed, or he who guides not unless he is guided? What is the matter with you? How do you judge?
Heed this, by your Lord’s life, [the sedition] has become pregnant; wait, therefore, until it gives birth, and then they shall milk [from its udder] a bowl brimming with fresh blood and lethal poison. That is when the followers of falsehood shall suffer loss, and those who come after shall know the consequence of what those who came before established.
Then take delight in yourselves, let your hearts rest easy in this sedition, and glad tidings be unto you of a flashing sword, all-encompassing turmoil, and the despotism of wrongdoers—leaving your shade scant and your harvest mown down.
Alas for you! Where are you headed, seeing that the [path] has been obscured from you? Shall we compel you to accept it (Imamate) while you are averse to it?!»
Tanwir:
🔹 1. Lady Fatima’s (SA) Detachment from the World and the People
«عَائِفَةً لِدُنْيَاكُمْ» – Averse to your world.
«قَالِيَةً لِرِجَالِكُمْ» – Resentful of your men.
«لَفَظْتُهُمْ قَبْلَ أَنْ عَجَمْتُهُمْ» – I cast them out from my mouth before testing them.
«شَنَأْتُهُمْ بَعْدَ أَنْ سَبَرْتُهُمْ» – I abhorred them after probing them.
🔹 2. Censure of the People
«قُبْحاً لِفُلُولِ الْحَدِّ» – Woe to the dullness of the blade.
«خَوَرِ الْقَنَاةِ» – The slackness of the lance.
«خَطَلِ الرَّأْيِ» – Flawed judgment.
«بِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ» – Evil is that which their souls have sent ahead for them.
🔹 3. Defense of Ali (AS)
«مَا نَقَمُوا مِنْ أَبِي حَسَنٍ» – What fault did they find with the son of Abi Talib?
«نَكِيرَ سَيْفِهِ وَ شِدَّةَ وَطْأَتِهِ وَ نَكَالَ وَقْعَتِهِ» – The sternness of his sword, the severity of his tread, and the retribution of his strike.
«تَنَمُّرَهُ فِي ذَاتِ اللَّهِ» – His fierce constancy in the way of God.
🔹 4. Had the People Stood by Ali (AS)
«لَاعْتَلَقَهُ» – He would have seized 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 pure, life-giving watering place.
«لَفُتِحَتْ عَلَيْهِمْ بَرَكَاتُ السَّمَاءِ وَ الْأَرْضِ» – The blessings of the heaven and the earth would have been opened upon them.
🔹 5. Prophecy of Sedition and Turmoil
«لَقَدْ لَقِحَتْ» – It has become pregnant (the sedition).
«فَنَظِرَةٌ رَيْثَمَا تُنْتَجُ» – So wait until it gives birth.
«ثُمَّ احْتَلَبُوا طِلَاعَ الْقَعْبِ دَماً عَبِيطاً» – Then they shall milk a bowl brimming with fresh blood.
«وَ زُعَافاً مُمْقِراً» – And lethal poison.
«هُنَالِكَ يَخْسَرُ الْمُبْطِلُونَ» – There shall the adherents of falsehood lose.
«وَ يَعْرِفُ التَّالُونَ غِبَّ مَا أَسَّسَ الْأَوَّلُونَ» – And those who come after shall know the consequence of what the predecessors laid down.
🔹 6. Tidings of the Sword and Turmoil
«بِسَيْفٍ صَارِمٍ» – With a sharp sword.
«هَرْجٍ شَامِلٍ» – All-encompassing chaos.
«اسْتِبْدَادٍ مِنَ الظَّالِمِينَ» – Despotism on the part of the unjust.
«يَدَعُ فَيْئَكُمْ زَهِيداً» – Leaving your shade meager.
«زَرْعَكُمْ حَصِيداً» – And your crops reaped to ruin.
🔹 7. The Message of the Narration
During her illness, Lady Fatima (SA) distanced herself from the world and the unfaithful people.
She defended Ali (AS), identifying his supposed faults as the sharpness of his sword and his fierce valor in the path of God.
She prophesied that had the people united with Ali (AS), the blessings of heaven and earth would have been unlocked for them.
She foretold the coming sedition, turmoil, and tyranny of oppressors.
This narration underscores the oppression faced by Lady Fatima (SA) and Ali (AS), as well as their rightful status.
It demonstrates that until her final moments, Lady Fatima (SA) defended the Wilayah of Ali (AS).
🔶Part Three: Continuation of the Commentary on the Sermon of Fadak
By the very truth of “Tawhid, Prophethood, and Wilayah,” Fadak belonged to Fatima, to preserve which she sacrificed her pure soul!
The miraculous eloquence of Fatima transcends mere rhetoric! It demands a master diver to plumb the depths of her words, even though one may never reach their ultimate fathom!
The Fadakiyyah Sermon is, first and foremost, a sermon on Monotheism (Tawhid)! It serves as a paradigm for all the world’s philosophies to rectify themselves and amend their errors.
✳️ Fatimid Wisdom
A linguistic note: The Fadakiyyah Sermon is a “speech act.” This means that Fatima (SA) did not merely speak; rather, through her speaking, she established sublime truths.
She both brought the lesson of Tawhid to its ultimate conclusion and introduced the reality of Prophethood and Guardianship (Wilayah) in the best possible manner, radiating exalted gnosis. Furthermore, through her words, she condemned the usurping government in the court of public opinion and solidified the “Discourse of 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 according to the words of Fatima (SA): “Innovation (ibda’), Origination (insha’), Bringing into being (takwin), Scattering/Creation (dhar’), Establishing (tathbit), Awakening (tanbih), Manifesting (izhar), Servitude (ta’abbud), Exaltation (i’zaz), and so on.”
✳️ Awakening Obedience
Establishing Wisdom: This means preserving and maintaining existence through wisdom. Wisdom became intertwined with the soul of existence and an inseparable part of it; meaning, it is impossible for the world to persist without wisdom!
✨🔆الرعد : 39 يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
🔆 Allah effaces what He wills and establishes [what He wills], and with Him is the Mother of the Book!
🔸 After the establishment of wisdom, it was the turn for the “awakening of obedience” (tanbih al-ta’ah)!
The Awakening of Obedience: If the seed awakens, if wakefulness itself awakens again, if light awakens, the bud of light shall bloom and a new creation shall begin!
Allah, Blessed and Exalted is He, “awakened” things toward His obedience; that is, He manifested a new creation from the heart of things!
Awakening means return, regression, total attention, stitching the origin to the destination! It is making the interpretation (tafsir) one with the esoteric realization (ta’wil)!
Obedience in the realm of religious obligation (taklif) has a distinct meaning from pure “awakening obedience”! Before the world of obligation, obedience is the radiance of the Divine Will! And in the realm of obligation, obedience born of love and pleasure takes on the color of awakening and is as brilliant as that pure, effortless obedience!
Awakening obedience is the gateway to Divine Knowledge! It is the gateway to perfection!
Awakening obedience means experiencing a new life, an awakening equivalent to a pure, vibrant life—True Life (Hayawan)!
Awakening obedience is the wing and the ladder of ascension!
If one can find the success (tawfiq) of pure obedience, they reach the highest degree of Divine servitude! They shall raise the medal of nobility from their neck!
Obedience is the exercise of transcendence; it is evolution!
Pure obedience means reaching the Will of Allah!
Obedience is a Divine gift! The permission to obey means a new station, an innovation (bada’at)!
❇️ Awakening Like the Resurrecting of the Dead!
When the world of existence is granted the grace and awakening of obedience, Divine power is injected into the soul of existence!
Let us not confuse obedience with mere obligation!
Obedience during a trial is different from the principle of obedience at the beginning of the world, which is “awakening obedience.” Obligatory obedience must lead to awakening obedience!
Every moment, a human being is a world unto themselves if they are accompanied by the awakening of obedience!
Without awakening, obedience has no meaning!
Forced obedience is not obedience!
Obedience is meaningful only with a pure and sanctified existence!
✳️ If Sleeping Beauty Were to Awaken
If light enters an awakened human, the “Light of Lights” emerges from them. If beauty enters, something beyond beauty sprouts from them!
Otherwise, when beauty enters the soul of a dormant, heedless, and diverted being, foulness emerges from the heart of their display and tainted charms!
Would that the beautiful ones were awakened by the “awakening of obedience” to God, so they might witness the awakening of true beauty within their own being.
If a human awakens to the obedience of God, their entire being awakens; the macrocosm of their soul and all the hidden Divine wonders in this soul reach the peak of flourishing and manifestation.
The pleasure of real life is found when a human reaches pure awakening! To become alive through the obedience of God!
If the celestial realm (Malakut), which is already awake, were to become even more awake, its exalted station would be revealed!
What would happen if wakefulness itself were to awaken!
❇️ The Light and Radiant Sun of Divine Obedience
🔸 If Divine obedience were to shine!
If Divine obedience were to take human form, how would it be seen?!
💫🔆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 al-Tammami narrated, saying: ‘Abdullah ibn al-Hasan ibn ‘Abdullah ibn al-‘Abbas related to us, saying: Mu’awiyah ibn ‘Abdullah ibn Abi Rafi’ related to us from his father, who said:
The Messenger of Allah (PBUH) said:
“Verily, Allah entrusted to me a covenant concerning Ali ibn Abi Talib (AS).”
I said, “My Lord, make it clear to me.”
He said, “Listen, O Muhammad.”
I said, “My Lord, I have listened.”
He said:
“O Muhammad, verily Ali ibn Abi Talib is the banner of guidance after you, the Imam of your devoted followers, and the light of whoever obeys Me.
And he is the word which I have obligated upon My servants.
So whoever loves him has indeed loved Me, and whoever hates him has indeed hated Me.
Therefore, give him the glad tidings of this.”
Illumination:
🔹 1. The Divine Covenant Concerning Ali (AS)
Allah entrusted a covenant to the Prophet (PBUH) concerning Ali (AS).
The Prophet (PBUH) asked his Lord to clarify that covenant for him.
Allah introduced Ali (AS) through five attributes.
🔹 2. The Attributes of Ali (AS) in This Covenant
| Attribute | Meaning |
| رایةُ الهدی من بعدک | The banner of guidance after you. |
| إمامُ أولیائک | The Imam of your devoted followers. |
| نورُ من أطاعنی | The light of whoever obeys Me. |
| الکلمةُ التی أُلزمُها عبادی | The very word which I have obligated upon My servants. |
| محبوبُ الله و مبغوضُه | Loving him = loving God; Enmity towards him = enmity towards God. |
🔹 3. The Message of the Narration
Ali (AS) is the banner of guidance and the Imam of the Prophet’s (PBUH) devoted followers.
He is the light of those who obey God and the obligatory divine word.
Loving him is loving God, and enmity towards him is enmity towards God.
This narration emphasizes the exalted station of Ali (AS) and his inseparable bond with God and His Messenger (PBUH).
It demonstrates that his Wilayah (guardianship) is a divine covenant made obligatory upon all servants.
✳️Through Awakening in Obedience, Man Attains the Station of Sovereignty
💫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]
🔆Verily, the Exalted God has appointed an angel in the seventh heaven called “The Caller” (Al-Da’i). When the month of Rajab arrives, that angel calls out every night until morning: “Glad tidings to the remembrance-makers! Glad tidings to the obedient!” And the Exalted God says: “I sit with the one who sits with Me, I comply with the one who obeys Me, and I forgive the one who seeks My forgiveness. The month is My month, the servant is My servant, and the mercy is My mercy. So whoever calls upon Me in this month, I answer him; whoever asks of Me, I grant him; and whoever seeks My guidance, I guide him. And I have made this month a rope between Me and My servants; so whoever holds fast to it reaches Me.”
🔸”مُطِيعُ مَنْ أَطَاعَنِی” (I comply with the one who obeys Me): This is the highest station for a servant.
🔸أَجَبْتُهُ… أَعْطَيْتُهُ… هَدَيْتُهُ (I answer him… I grant him… I guide him): These three promises are a comprehensive response to all the material, spiritual, and guiding needs of the servant.
✳️The Created: A Manifestation of the Creator’s Power
وَ إِظْهَاراً لِقُدْرَتِهِ
Manifestation of Power: Unveiling power, lifting the veil of power.
Worship (*ta‘abbud*) means selecting, distinguishing, and choosing.
Worship means opening the veil and removing the curtain from the hidden mystery!
And to bring His power forth into manifestation, to draw back the veil from the countenance of His power!
God’s creations are outward manifestations of Divine power; they are the buds, the blossoms, the fruits, and the leaves of Divine power!
❇️Nothing is Impossible for Him
There is no impediment before His power!
Those who dictate terms to God regarding the manner of creation ought to feel shame; there is no resistance before His mode of creation.
He created from “nothingness” (*la min shay’*); His creation does not occupy any grade separate from Him. Whoever, in their petty, delusional imagination, conceives of creation as separate from His Essence—while He created from “nothingness”—is gravely mistaken.
His creation is not bound by the rules of any human mind, nor is it limited by any rational proposition.
No thought can find a pathway to His manner of creation.
For Him, nothing is impossible; He is the One who even brings the impossible into being or ordains it.
We have yet to comprehend even a single ray of His power; we remain imprisoned within the narrow confines of our own minds, sketching the blueprint of His creation within the straitjacket of our thought, comparing Him with His universe and His creation!
The manifestation of Divine power is not merely for the sake of being seen!
Every created being is a sign (*ayah*) of Divine power!
☘️ تَعَبُّداً لِبَرِيَّتِهِ
✳️Worship is the Embracing Lap of the Beloved
To take into servitude, to accept into servitude, to bring His creatures—His servants—to the grace of servitude!
So that He might clothe His creatures in the garb of servitude.
The Creator (*Bari’*) is the One who distinguishes creation!
To choose for servitude means to bring one to the highest distinction!
Worship means the unfolding of the highest relationship between the Beloved and the servant.
✳️ The Divine Call, Preceding the Creation of Creatures
☘️ وَ إِعْزَازاً لِدَعْوَتِهِ
🔸And to honor His call, to grant honor and dignity to the invitation He extends to people toward servitude.
🔸To bestow dignity upon the call He has extended to creation;
✨🔆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
🔆To Him is the true call! And those whom they (the polytheists) call upon besides Him do not respond to them in anything, except like one who stretches out his hands to water so that it may reach his mouth, but it will not reach it! And the supplication of the disbelievers is not except in error!
🔅🌼 Obedience to God 🌼🔅
☘️ ثُمَّ جَعَلَ الثَّوَابَ عَلَى طَاعَتِهِ
Then He established the reward for obedience to Him.
Obedience to God is loftier than the reward itself. When He accepted creatures into obedience to Him, no grace greater than this could be found; and for this immense grace, He also appointed a reward. After drawing them to His embrace, He placed a kiss upon the cheek of His creatures.
🔅🌼 Whoever Rejects God’s Grace is a Wrongdoer 🌼🔅
☘️ وَ وَضَعَ الْعِقَابَ عَلَى مَعْصِيَتِهِ
And He established punishment for disobedience to Him.
🔅🌼 Divine Punishment Guards Against Divine Wrath 🌼🔅
☘️ ذِيَادَةً لِعِبَادِهِ مِنْ نَقِمَتِهِ
So as to protect His servants from His retribution!
Divine punishment is an indication that the Creator is not pleased with the alienation of His servant! He is pleased with nothing less than His servant’s felicity, and whoever flees from felicity is a wrongdoer.
*Dhiyadatan*: For the sake of holding back.
*Al-Dhawd* and *al-Dhiyad*: Driving, repelling, pushing away, and distancing.
🔅🌼 Paradise, the Place of the Greatest Encounter 🌼🔅
☘️ وَ حِيَاشَةً لَهُمْ إِلَى جَنَّتِهِ
*Hiyashatan*: For the purpose of herding or gently guiding. (*Hasha al-sayd*: he gently drove the game toward the snare).
And He leads them forth toward Paradise.
The Exalted God loves for His servant to enter His Paradise by his own steps.
*Hashtu al-sayd ahushuhu*: When you approach it from all around in order to direct it toward the snare. Perhaps this expression is used because people by their very nature tend to recoil from that which necessitates entering Paradise. [7]
🔶Part Four: Appendices
❇️Appendix to the Discourse of Fatimiyyah: A Fatimiyyah Warning
☘️قال مصنف هذا الكتاب رحمه الله سألت أبا أحمد الحسن بن عبد الله بن سعيد العسكري عن معنى هذا الحديث فقال أما قولها ص عائفة فالعائفة الكارهة يقال عفت الشيء إذا كرهته إعافة و القالية المبغضة يقال قليت فلانا إذا أبغضته كما قال الله تبارك و تعالى ما وَدَّعَكَ رَبُّكَ وَ ما قَلى «1» و قولها ع لفظتهم هو طرح الشيء من الفم كراهة له تقول عضضت على الطعام ثم لفظته إذا رميت به من فمك و قولها قبل أن عجمتهم يقال عجمت الشيء إذا عضضت عليه و عود معجوم إذا عض و شنأتهم أبغضتهم و الاسم منه الشنئان و قولها سبرتهم أي امتحنتهم يقال سبرت الرجل اختبرته و خبرته و قولها فقبحا لفلول الحد يقال سيف مفلول إذا انثلم حده و الخور الضعف و الخطل الاضطراب و قولها لقد قلدتهم ربقتها الربقة ما يكون في عنق الغنم و غيرها من الخيوط و الجمع الربق و شننت صببت يقال شننت الماء و شننته إذا صببته و جدعا شتم من جدع الأنف. و عقرا من قولك عقرت الشيء و سحقا أي بعدا و زحزحوها أي نحوها و الرواسي الأصول الثابتة و كذلك القواعد و الطبين العالمين [العالم] و ما نقموا من أبي حسن أي ما الذي أنكروا عليه و تنمره أي تغضبه يقال تنمر الرجل إذا غضب و تشبه بالنمر و قولها تكافوا أي كفوا أيديهم عنه و الزمام مثل في هذا لاعتلقه لأخذه بيده و السجح السير السهل.
لا يكلم لا يجرح و لا يدمى «2» و الخشاش ما يكون في أنف البعير من الخشب و لا يتعتع
______________________________
(1). الضحى: 3.
(2). دمى الجرح: خرج منه الدم.
أي لا يكره و لا يقلق و المنهل مورد الماء و النمير «1» الماء النامي في الحشد «2» و الفضفاض الكثير و الضفتان جانبا النهر و البطان جمع بطين و هو الريان غير متحل منه بطائل أي كان لا يأخذ من مالهم قليلا و لا كثيرا «3» إلا بغمر الماء كان يشرب بالغمر و الغمر القدح الصغير و ردعه سورة الساغب أي كان يأكل من ذلك قدر ما يردع ثوران الجوع و الذنابى ما يلي الذنب من الجناح و القوادم ما تقدم منه و العجز معروف و المعاطس الأنوف و قولها فنظرة أي انتظروا ريثما تنتجوا تقول حتى تلد ثم احتلبوا طلاع القعب أي ملأ القعب و القعب العس «4» من الخشب و الدم العبيط الطري و الزعاف «5» السم و الممقر المر و الهرج القتل و الزهيد القليل.
(1). قال الجوهريّ: ماء نمير أي ناجع، عذبا كان او غير عذب.
(2). عين حشد- بالحاء المهملة و الشين المعجمة المضمومتين-: ما لا ينقطع ماؤها. و في بعض النسخ [الجسد] و الظاهر أنّه تصحيف. (م).
(3). هذا تفسير لقولها عليها السلام «قد تخير لهم الرى غير متحل منه بطائل الا بغمر الماء و ردعه سورة الساغب» و الذي اختلج بالخلد في توجيهه أن يقال: «تخير» بالخاء المعجمة بمعنى اختار و الموصول مفعول له و الرى ضد العطش و «غير متحل منه» أي غير مستفيد منه بكثير كما قاله الجوهريّ فالمعنى انه قد اختار لهم الطيبات من كل شيء و خضرة الحياة و رغدة العيش و لا يختار لنفسه إلا شبعة الكافل او ما يردع به سورة الجائع فيكون ذلك كناية عن عدم الاخذ من مالهم الا الصدقة المفروضة و في بعض النسخ [غير متحلى] فيحتمل أن يكون من التحلى بمعنى التزين اى اختار لهم ما لا يأخذ منه للزينة بل للضرورة فليتأمل. (م).
(4). العس- بضم العين و تشديد السين المهملتين-: القدح او الاناء الكبير.
(5). الزعاف- بالزاى او الذال المعجمتين-: السم الذي يقتل سريعا. و يحتمل أن يكون «الزعاق» بالزاى و القاف بمعنى الماء المر الذي لا يطاق شربه و هو انسب بقولها: «ممقرا» اى مرا. (م).
❇️ترجمه
☘️ The author of this book (may God have mercy upon him) said: I asked Abu Ahmad al-Hasan ibn Abd Allah ibn Sa’id al-Askari about the meaning of this ḥadīth, and he said:
“As for her statement (peace be upon her), *’ā’ifah* (عَائِفَة): the *’ā’ifah* is the one who finds something repugnant and dislikes it. It is said, *’aftu al-shay’* (عَفْتُ الشَّیْءَ) meaning ‘I disliked it.’ And *qāliyah* (قَالِیَة) is the one who detests. It is said, *qalītu fulānan* (قَلَیْتُ فُلَانًا) meaning ‘I detested such-and-such a person,’ just as the Blessed and Exalted God stated: ما وَدَّعَكَ رَبُّكَ وَ ما قَلى [Surah al-Duha: 3] — *’Your Lord has neither forsaken you nor has He detested [you].’*
And her statement, *lafaztuhum* (لَفَظْتُهُمْ): this means casting something out from the mouth due to aversion towards it. You say, *‘aḍaḍtu ‘alā al-ṭa‘ām thumma lafaztuhu* (عَضَضْتُ عَلَى الطَّعَامِ ثُمَّ لَفَظْتُهُ) meaning ‘I bit down on the food and then cast it out from my mouth.’
And her statement, *qabla an ‘ajamtuhum* (قَبْلَ أَنْ عَجَمْتُهُمْ): it is said, *‘ajamtu al-shay’* (عَجَمْتُ الشَّیْءَ) meaning ‘I bit down on it.’ A *ma‘jūm* (مَعْجُوم) piece of wood is one that has been bitten upon.
And *shana’tuhum* (شَنَأْتُهُمْ): ‘I detested them (held animosity towards them).’ The verbal noun derived from it is *shani’ān* (شَنَآن).
And her statement, *sabartuhum* (سَبَرْتُهُمْ): meaning ‘I tested them and put them to trial.’ It is said, *sabartu al-rajul* (سَبَرْتُ الرَّجُلَ) meaning ‘I tested the man and examined him.’
And her statement, *faqubḥan lifulūli al-ḥadd* (فَقُبْحاً لِفُلُولِ الْحَدِّ): it is said, *sayfun maflūl* (سَیْفٌ مَفْلُولٌ) meaning ‘a sword whose cutting edge has been notched and blunted.’ *Khawr* (خَوَر) is weakness, and *khatal* (خَطَل) is agitation and confusion.
And her statement, *laqad qalladtuhum ribqatahā* (لَقَدْ قَلَّدْتُهُمْ رِبْقَتَهَا): the *ribqah* (رِبْقَة) is the cord or tether placed around the neck of a sheep or other animals. Its plural is *ribaq* (رِبَق).
And *shanantu* (شَنَنْتُ): ‘I poured.’ It is said, *shanantu al-mā’* (شَنَنْتُ الْمَاءَ) and *shanantuhu* (شَنَنْتُهُ) meaning ‘I poured it out.'”
And “جَدْعاً” is an invective derived from “جَدْعُ الْأَنْفِ” (severing the nose). And “عَقْراً” comes from your saying, “عَقَرْتُ الشَّیْءَ” (I severed/cut it). “سُحْقاً” means remoteness. “زَحْزَحُوهَا” means they pushed it far away. “رَوَاسِی” means firm and steadfast pillars, and also “قَوَاعِد” (foundations).
“الطَّبِین” means the knowledgeable ones (scholars). “مَا نَقَمُوا مِنْ أَبِی حَسَنٍ” means what fault did they find in or object to regarding Abu al-Hasan. “تَنَمُّرَهُ” means his anger and wrath; it is said, “تَنَمَّرَ الرَّجُلُ”, meaning the man became angry and was likened to a leopard (نمر).
His saying “تَکَافُّوا”: meaning they withheld their hands from him. “الزِّمَام” here is used metaphorically, meaning he would take hold of it with his own hand. “السَّجْح” means the smooth, easy path.
“لَا یُکْلَمُ” means he is not wounded and no blood flows from him. “الخِشَاش” is a small piece of wood put into a camel’s nose. “لَا یُتَعْتَعُ” means he neither faces hardship nor is he perturbed.
“الْمَنْهَل” is a watering place. “النَّمِیر” is pure, abundant water. “الْفَضْفَاض” is abundant. “الضِّفَّتَان” are the two banks of a stream. “الْبِطَان” is the plural of “بَطِین”, meaning those who are satiated or full. “غَیْرُ مُتَحَلٍّ مِنْهُ بِطَائِلٍ” means he would not take much or little of their wealth, save for the measure of a “غَمْر” (handful) of water—drinking only to the capacity of a small bowl.
“رَدْعِهِ سَوْرَةَ السَّاغِبِ” means he would eat just enough to check the intensity of hunger.
“الذَّنَابَی” is that part of the wing closest to the tail. “الْقَوَادِم” are the forward feathers of the wing. “الْعَجُز” is well-known (the rear part). “الْمَعَاطِس” are the noses.
His saying “فَنَظِرَةٌ”: meaning wait until “تُنْتَجُوا” (they give birth) — that is, wait until they give birth, then “احْتَلَبُوا طِلَاعَ الْقَعْبِ” meaning milk to the fullness of the bowl. “الْقَعْب” is a wooden bowl. “الدَّمُ الْعَبِیط” is fresh blood. “الزُّعَاف” is poison. “الْمُمْقِر” is bitter. “الْهَرْج” is slaughter/bloodshed. “الزَّهِید” is little.
Vocabulary Explanation and Analysis:
| Word | Meaning |
| عَائِفَة | Averse and loathing |
| قَالِیَة | Hating / hostile |
| لَفَظْتُهُمْ | I cast them out from my mouth |
| عَجَمْتُهُمْ | I tested them (literally: bit upon them) |
| شَنَأْتُهُمْ | I detested them |
| سَبَرْتُهُمْ | I probed and tested them |
| فُلُول | Notches/breakages in a sword blade |
| خَوَر | Feebleness / weakness |
| خَطَل | Perturbation / foolish talk |
| رِبْقَة | Tether around the neck |
| شَنَنْتُ | I poured |
| جَدْع | Severing the nose (an insult) |
| سُحْق | Remoteness |
| زَحْزَح | To push far away |
| رَوَاسِی | Firm mountains/pillars |
| الطَّبِین | The discerning/knowledgeable ones |
| تَنَمُّر | Fierce anger |
| تَکَافُّوا | They withheld their hands |
| الزِّمَام | The reins |
| السَّجْح | The easy way |
| لَا یُکْلَم | He is not wounded |
| الخِشَاش | The camel’s nose-peg |
| لَا یُتَعْتَع | He is not shaken or perturbed |
| الْمَنْهَل | The watering place |
| النَّمِیر | Pure, sweet water |
| الْفَضْفَاض | Abundant |
| الضِّفَّتَان | The two banks |
| الْبِطَان | Those who are satiated |
| الْقَعْب | Wooden bowl |
| الدَّمُ الْعَبِیط | Fresh blood |
| الزُّعَاف | Poison |
| الْهَرْج | Slaughter |
💎 Core Message of the Text:
This text is a lexical commentary on the sermon of Lady Fatimah (SA).
The difficult vocabulary of the sermon is explained with reference to the Quran and Arabic lexicography.
The sermon of Lady Fatimah (SA) is overflowing with eloquence and rhetoric, and its words possess deep and precise meanings.
This commentary demonstrates the profound depth of the teachings in Lady Fatimah’s (SA) sermon and the necessity of precision in understanding its terminology.
❇️Verse-by-Verse Translation of the Fatimid Warning
💫🔆 عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ ع قَالَ
From Abdullah ibn al-Hasan, from his mother Fatimah, daughter of al-Husayn (as), who said:
لَمَّا اشْتَدَّتْ عِلَّةُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص
When the illness of Fatimah, the daughter of the Messenger of God (SA), became severe,
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 have you fared this morning in your illness?”
فَقَالَتْ أَصْبَحْتُ وَ اللَّهِ عَائِفَةً لِدُنْيَاكُمْ
Whereupon she said, “By God, I have arisen this morning loathing your worldly life,
قَالِيَةً لِرِجَالِكُمْ
averse to your men,
لَفَظْتُهُمْ قَبْلَ أَنْ عَجَمْتُهُمْ
having cast them aside before testing them,
وَ شَنَأْتُهُمْ بَعْدَ أَنْ سَبَرْتُهُمْ
and detesting them after probing them.
فَقُبْحاً لِفُلُولِ الْحَدِّ
How wretched is the blunting of the blade,
وَ خَوَرِ الْقَنَاءِ
the slackness of the spear,
وَ خَطَلِ الرَّأْيِ
and the confusion of judgment!
وَ بِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ
How evil is that which their souls have sent ahead for them,
أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ
that God’s wrath is upon them,
وَ فِي الْعَذابِ هُمْ خالِدُونَ
and in the punishment they shall abide eternally.
لَا جَرَمَ لَقَدْ قَلَّدْتُهُمْ رِبْقَتَهَا
Assuredly, I have placed the collar [of its sin] around their necks
وَ شَنَنْتُ عَلَيْهِمْ عَارَهَا
and poured its shame upon them.
فَجَدْعاً وَ عَقْراً وَ سُحْقاً لِلْقَوْمِ الظَّالِمِينَ
So ruin, destruction, and remoteness [from mercy] be upon the wrongdoing people!
وَيْحَهُمْ أَنَّى زَحْزَحُوهَا عَنْ رَوَاسِي الرِّسَالَةِ
Woe to them! How could they uproot it from the firm foundations of the Message,
وَ قَوَاعِدِ النُّبُوَّةِ
the pillars of Prophethood,
وَ مَهْبِطِ الْوَحْيِ الْأَمِينِ
the descent point of the Trustworthy Revelation,
وَ الطَّبِينِ بِأَمْرِ الدُّنْيَا وَ الدِّينِ
and the one well-versed in the affairs of this world and the religion?
أَلا ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ
Behold! That indeed is the manifest loss.
وَ مَا نَقَمُوا مِنْ أَبِي حَسَنٍ نَقَمُوا وَ اللَّهِ مِنْهُ
And what fault did they find with Abu al-Hasan? By God, they found fault with him
نَكِيرَ سَيْفِهِ
only for the sharpness of his sword,
وَ شِدَّةَ وَطْأَتِهِ
the intensity of his assault,
وَ نَكَالَ وَقْعَتِهِ
the severity of his striking,
وَ تَنَمُّرَهُ فِي ذَاتِ اللَّهِ عَزَّ وَ جَلَّ
and his fierce intolerance for the sake of God, the Almighty, the Majestic.
وَ اللَّهِ لَوْ تَكَافُّوا عَنْ زِمَامٍ نَبَذَهُ رَسُولُ اللَّهِ ص
By God, had they refrained from pulling the reins that the Messenger of God (SA) had released,
لَاعْتَلَقَهُ
he would have seized it,
وَ لَسَارَ بِهِمْ سَيْراً سُجُحاً
and guided them along a smooth path
لَا يَكْلُمُ خِشَاشُهُ
where the nose-ring would not gall its bearer,
وَ لَا يُتَعْتَعُ رَاكِبُهُ
nor would its rider be shaken.
وَ لَأَوْرَدَهُمْ مَنْهَلًا نَمِيراً فَضْفَاضاً تَطْفَحُ ضِفَّتَاهُ
He would have led them to a pure, abundant watering place, overflowing at its banks,
وَ لَأَصْدَرَهُمْ بِطَاناً
and brought them back fully quenched,
قَدْ تَخَيَّرَ لَهُمُ الرَّيَّ غَيْرَ مُتَحَلٍّ مِنْهُ بِطَائِلٍ
having chosen for them full satisfaction without seeking any personal gain therefrom—
إِلَّا بِغَمْرِ الْمَاءِ
save for drawing deep from the water [to quench others]
وَ رَدْعِهِ سَوْرَةَ السَّاغِبِ
and turning away the pangs of the thirsty.
وَ لَفُتِحَتْ عَلَيْهِمْ بَرَكَاتُ السَّمَاءِ وَ الْأَرْضِ
Had they done so, the blessings of the heavens and the earth would have been opened upon them,
وَ سَيَأْخُذُهُمُ اللَّهُ بِما كانُوا يَكْسِبُونَ
and soon God will seize them for what they used to earn.
و به زودی خدا آنان را به آنچه به دست میآوردند، بازخواست میکند
أَلَا هَلُمَّ فَاسْمَعْ
Behold! Come and listen.
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 incident has already astonished you—
إِلَى أَيِّ سِنَادٍ اسْتَنَدُوا
to what support did they lean,
وَ بِأَيَّةِ عُرْوَةٍ تَمَسَّكُوا
and to which handhold did they cling?
اسْتَبْدَلُوا الذُّنَابَى وَ اللَّهِ بِالْقَوَادِمِ
By God, they substituted the tail feathers for the primary wing feathers,
وَ الْعَجُزَ بِالْكَاهِلِ
and the rump for the shoulders.
فَرَغْماً لِمَعَاطِسِ قَوْمٍ
So, may the noses of a people be rubbed in the dust
يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
who imagine they are doing good deeds.
أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَ لكِنْ لا يَشْعُرُونَ
Behold! Indeed, it is they who are the corrupters, but they are not aware.
أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ
Is then He who guides to the truth more deserving to be followed,
أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى
or he who guides not unless he is guided?
فَما لَكُمْ كَيْفَ تَحْكُمُونَ
What is [the matter] with you? How do you judge?
أَمَا لَعَمْرُ إِلَهِكَ لَقَدْ لَقِحَتْ
Behold, by the life of your Lord, the seed has been fertilized;
فَنَظِرَةٌ رَيْثَمَا تُنْتَجُ
so wait a while until it gives birth.
ثُمَّ احْتَلَبُوا طِلَاعَ الْقَعْبِ دَماً عَبِيطاً
Then let them milk the full bowl, drawing fresh blood
وَ زُعَافاً مُمْقِراً
and a deadly, bitter poison.
هُنَالِكَ يَخْسَرُ الْمُبْطِلُونَ
There the falsifiers will be at a loss,
وَ يَعْرِفُ التَّالُونَ غِبَّ مَا أَسَّسَ الْأَوَّلُونَ
and those who come later will realize the consequence of what the predecessors established.
ثُمَّ طِيبُوا عَنْ أَنْفُسِكُمْ أَنْفُساً
Then reconcile yourselves and soothe your souls,
وَ اطْمَئِنُّوا لِلْفِتْنَةِ جَأْشاً
and fortify your hearts against the tribulation,
وَ أَبْشِرُوا بِسَيْفٍ صَارِمٍ
and rejoice in the tidings of a sharp sword,
وَ هَرْجٍ شَامِلٍ
a pervasive turmoil,
وَ اسْتِبْدَادٍ مِنَ الظَّالِمِينَ
and tyranny from the wrongdoers,
يَدَعُ فَيْئَكُمْ زَهِيداً
which will leave your bounty meager
وَ زَرْعَكُمْ حَصِيداً
and your harvest reaped.
فَيَا حَسْرَتَى لَكُمْ
Ah, woe to you!
وَ أَنَّى بِكُمْ
How far astray you are,
وَ قَدْ عُمِّيَتْ عَلَيْكُمْ
while it has been obscured from you!
أَ نُلْزِمُكُمُوها وَ أَنْتُمْ لَها كارِهُونَ
Shall we compel you to accept it while you are averse to it?
Final Summary
The treatise “Fatima, the Secret of the Lion of Divine Knowledge” is an endeavor to map out the comprehensive character of Her Eminence Fatima al-Zahra (SA) as a “trans-cosmic reality” and the “Queen of the existential order.” With an interdisciplinary approach, this treatise analyzes the existential dimensions of the Lady from the perspectives of theology, mysticism, philosophy, exegesis, and sociology.
Key points of the treatise:
1. Fatima (SA) is not merely a human being, but a “cosmic reality” upon whose grace the entire system of creation revolves. She is the “Supreme Word of God” (کلمة الله العلیا) and “embodied wisdom.”
2. Fatimid worship is of the nature of “alchemy,” transforming humanity from “dust” to “elixir.” The Tasbih of Fatima (SA) is the “software for purifying the heart” and a “spiritual weapon” in the battle against the Antichrist (Dajjal).
3. The Sermon of Fadak is a “speech act” through which Lady Zahra (SA) condemned the usurping government and firmly established the discourse of Imamah. By foreseeing the future of the Ummah, she invited Muslims to social responsibility.
4. The stages of creation are derived from the words of Fatima (SA): inception, emergence, being, dissemination, stabilization, warning, manifestation, devotion, and exaltation. Obedience is “awakening” and “new life.”
5. Fatima (SA) is the “Mother of Faith” and the “school of human-making.” She is the “Ark of Salvation between realms,” and her upbringing is not confined to time or space.
6. Fatima (SA) is a “strategic weapon” in the battle of the end times. Her chastity, modesty, veil, wisdom, teachings, words, and tasbih serve as a defensive stronghold against cultural onslaught and the struggle against the Antichrist.
Final Message: The treatise “Fatima, the Secret of the Lion of Divine Knowledge” is an invitation to true “Fatimology”—that is, knowing Fatima (SA) as a “trans-cosmic reality,” the “Queen of the existential order,” and the “Supreme Word of God.” This recognition is the key to attaining sublime truths and divine treasures, guiding humanity from the darkness of ignorance to the light of gnosis. May this treatise be a beacon for seekers of the path of truth and true knowers of 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 Meshkat) 110.141(903)
[1] Al-Imama wa al-Tabsira min al-Hayra; Text; p. 133 Ibn Babawayh, Ali ibn Husayn, Madrasat al-Imam al-Mahdi (may Allah hasten his reappearance) – Qom, First Edition, 1404 AH.
[2] ‘Ilal al-Shara’i’; Vol. 1; p. 180 Ibn Babawayh, Muhammad ibn Ali, Davari Bookstore – Qom, First Edition, 1385 SH / 1966 AD.
[3] ‘Ilal al-Shara’i’; Vol. 1; p. 179 Ibn Babawayh, Muhammad ibn Ali, Davari Bookstore – Qom, First Edition, 1385 SH / 1966 AD.
[4] Ma’ani al-Akhbar; Text; p. 354 Ibn Babawayh, Muhammad ibn Ali, Islamic Publications Office of the Society of Seminary Teachers of Qom – Qom, First Edition, 1403 AH.
[5] Al-Mustarshid fi Imamat Ali ibn Abi Talib (peace be upon him); p. 627 Tabari Amoli al-Kabir, Muhammad ibn Jarir ibn Rustam, Kushanpour – Iran; Qom, First Edition, 1415 AH.
[6] Iqbal al-A’mal (Old Ed.); Vol. 2; p. 628 Ibn Tawus, Dar al-Kutub al-Islamiyyah – Tehran, Second Edition, 1409 AH.
[7] Bihar al-Anwar (Beirut Ed.); Vol. 29; p. 254
