Shafaqna English– A professor at the Center for Studies and Response to Doubts in the Islamic Seminaries said that the Fatemi mourning gatherings can be greatly utilized to strengthen civilizational thinking and culture among the younger generation. He emphasized that achieving this requires a renewed approach to promoting religious, ethical, and social teachings, and Lady Fatimah (SA) can serve as the foundation for this new reinterpretation and for revisiting the essential components of Shia Islam civilization.
Dr Seyyed Mohsen Sharifi, in an interview with Shafaqna while offering condolences on the anniversary of the martyrdom of Lady Fatimah Zahra (SA), stated: “Lady Fatimah (SA) is among the most distinguished women in history and a symbol of human perfection. Her character can be discussed from both the Quranic and human dimensions.”
He described the Sermon of Fadak as a sign of Lady Fatimah’s (SA) deep knowledge and added: “Lady Fatimah (SA) is recognized not only in Shia Hadith sources but also in Sunni sources as one of the four perfect women of the world. She is also known as one of the women of Paradise and a beloved and respected figure of the Prophet (PBUH).
These various descriptions allow us to identify multiple indicators of her excellence. From this perspective, Lady Fatimah (SA) is the model Muslim woman, known in our traditions by titles such as ‘Lady of the Two Worlds,’ ‘Manifestation of Purity and Perfection,’ and ‘Axis of Ahlul-Bayt (AS).’”
He referred to Lady Fatimah’s (SA) status within the intellectual framework of Islam and said: “Her status is not only as a central and foundational personality, but as an unparalleled figure within the intellectual and epistemological system of Islam especially from a Shia viewpoint and this can be explained across many fields.”
The faculty member of the University of Qom pointed to the principle of ‘absolute infallibility’ in Islam and added: “Lady Fatima (SA), as the only infallible woman, stands alongside the 12 infallible Imams and the Prophet Muhammad (PBUH), as emphasized in numerous narrations.”
He also highlighted the principle of ‘Fatimid Wilaya (Guardianship)’ in Islamic thought, saying: “The centrality of Lady Fatimah (SA) in the chain of Wilaya is a very important issue. When we discuss Wilaya, she is both the daughter of the Messenger of God and the wife of the Commander of the Faithful (AS), and she herself is a martyr in the path of Wilayah.
The Imams after her repeatedly emphasized their lineage through Lady Fatimah (SA) to such a degree that even branches of Islamic schools like the Fatimids and Ismailis introduce themselves by the term Fatimid. This shows that Lady Fatimah (SA) is the connecting link between prophethood and Imamate; in fact, the entire identity of the Imams (AS) is rooted in Fatimah Zahra (SA).
In a sense, accepting Fatimid Wilaya is a prerequisite for accepting the Wilayah of Imam Ali (AS), because those who accept the guardianship of Lady Fatimah (SA) necessarily accept that of the Commander of the Faithful (AS) a point deserving deep attention in the knowledge system.”
He pointed to the issue of the continuation of Imamate from a “generational” perspective and said: “The pure lineage of the Imams originates from Lady Fatimah (SA) and continues through her. She is the mother of the Imams (AS), and there is a profound connection between her and Surah Al-Kawthar. This too is a subject worth discussing.”
He also referred to the epistemic authority of Lady Fatimah (SA) and stated: “Lady Fatima (SA), as a source of divine knowledge possessing ‘Ilm Ladunni’ (divinely granted knowledge) like the other infallible represents a significant point that deserves attention.”