Shafaqna English – A seminary scholar stated: Lady Fatimah (SA) was the concrete embodiment of rationality, meaning full adherence to sound reasoning; ethics, meaning the human virtues that acquaint a person with moral merits and vices; and responsibility, meaning taking on leadership and accepting the consequences of one’s actions.
In an interview with Shafaqna, Mohammad Baqir Ma‘rifat while rejecting the notion of a “decline of spirituality” in the modern age, believes that society remains grounded in religiosity. However, in order to confront the “commodification of women,” we need cultural work inspired by the Fatimid model. He considers “defending Wilayah” to be the pinnacle of rationality and ethics in the life of Lady Fatimah (SA), and he emphasizes the need for modern artistic tools such as novels and cinema to introduce this unparalleled figure to the world.
Below is the text of Shafaqna’s interview with Professor Mohammad Baqir Ma‘rifat.
Which behavioral or verbal components of Lady Fatimah (SA) can inspire a renewed understanding of rationality, ethics, and human responsibility in the modern world?
Logically, in revisiting the Fatimid legacy, we must focus on those aspects of Lady Fatimah’s (SA) actions and speech that exhibit the clearest manifestation compared to her other duties. This most prominent aspect is her courageous defense of the right of the Commander of the Faithful, Imam Ali (AS), in the face of the usurpation of the caliphate by the people of Saqifah and her refusal to pledge allegiance to the first caliph. This very act of engagement is precisely what, based on fundamental definitions of rationality, ethics, and responsibility, can serve as a source of inspiration for contemporary society.
If we define rationality as full adherence to correct reasoning, ethics as the virtues that acquaint a person with moral merits and vices, and responsibility as taking charge and accepting the consequences of one’s actions, then by applying these definitions to Lady Fatimah’s (SA) behavior during the critical moments before and after Saqifah, we realize that she was the living embodiment of these concepts. Modern society thirsts for such actions and teachings.
These elements must be explained carefully from the pulpits during Fatimiyyah so that a practical and visible model of rationality and morality may be presented to society. Many rational and responsible individuals throughout history, inspired by her bravery, defended the truth until the end of their lives and never retreated.
To what extent have Shia scholarly interpretations succeeded in correctly presenting the model of Lady Fatimah (SA) when re-examining the religious understanding of womanhood?
To answer this, we must refer to the hermeneutical foundation of my late father, Ayatollah Ma‘rifat (RA). He held a different view from well-known exegetes and believed that any narration that clarifies the meaning of a Qur’anic Ayah/Verse is a form of Tafsir. He did not limit the Verses of rulings (Ayat-al-Ahkam) to 500; rather, he considered all Verses to be Verses of rulings. Based on this, all jurisprudence, theology, and ethics are in fact forms of tafsir and thus branches of the Qur’anic sciences.
With this premise, a figure such as Sheikh Mufid (RA), known as a theologian is according to Ayatollah Ma‘rifat a Qur’anic commentator with a theological orientation. Therefore, what Sheikh Mufid and subsequent Shia scholars have written about the purity, infallibility, and status of Lady Fatimah (SA) are all efforts of Shia scholarship in “interpreting” and rediscovering her personality. The clergy have taken significant steps in this path.
What shortcomings exist in contemporary media discourse, and how can we move from a “narrative of mourning” to a “narrative of meaning” so that Fatimah (SA) may be portrayed as a symbol of awareness, truth, and courage?
Look, both “mourning narratives” and “meaning narratives” are essential in any commemoration, and we cannot easily detach ourselves from the mourning narrative that runs in the veins of Shia identity. I personally have attended mourning gatherings led by my father since the age of five and later in various gatherings in Iran and Iraq. This tradition must be preserved.
But regarding the second part of your question, explaining her status in contemporary media discourse I believe the best method is to use modern artistic tools: writing novels, stories, screenplays; producing theatre; and making high-quality films. This does not mean abandoning traditional methods; writing scholarly articles and interviews about her excellence must also continue. But the language of art is today’s most powerful medium for conveying meaning.
In an age where spirituality seems to be in decline and the commodification of women is widespread, how can the Fatimid model help restore dignity, freedom, and social responsibility for women within the Islamic and human civilizational landscape?
I fundamentally disagree with the premise that spirituality has declined. Worshippers, those committed to modesty, and the religiously faithful have always existed throughout history, and they exist today and will continue to exist.
However, regarding the second part of your question: Yes, the “commodification of women” is a cultural reality and form of aggression. The way to confront this is through cultural development. This becomes achievable when we correctly present the unmatched model of Lady Fatimah Zahra (SA). When a modern woman comes to know such a peak of dignity, she will naturally become resistant to being commodified.
Why has Lady Fatimah Zahra (SA) attained such an exceptional status in Shia-Islamic epistemology and what role does this status play in understanding the concept of the ‘Perfect Human’?
All Shia beliefs are rooted in the Qur’an and Sunnah. The exceptional status of Lady Fatimah (SA) also stems from these two foundations. For instance, in the Verse of Mubahalah, Lady Fatimah (SA) stands at the very center: First the Prophet (PBUH), then Imam Ali (AS), then Lady Fatimah (SA) followed by the two Imams Hassan (AS) and Hussain (AS).
In addition to the Qur’an, the Sunnah also reflects the Prophet’s (PBUH) extraordinary and astonishing respect for her, so much so that it caused jealousy among some. When Lady Fatimah (SA) entered, the Prophet (PBUH) would stand up fully and welcome her. When the Qur’an and the Prophet grant her such status, a Twelver Shia who seeks authenticity must follow this same path.
What capacities do Fatimah (SA) and the Fatimid legacy offer for dialogue between cultures and religions in redefining womanhood, spirituality, and sacred suffering?
Without a doubt, if the true personality of Lady Fatimah Zahra (SA) is introduced to the world, we will witness the realization of the divine promise: “They will enter the religion of God in multitudes.” Today’s world thirsts for the teachings of the Ahlul-Bayt (AS) especially the personal lifestyle of the infallible.
Every responsible, rational, and ethical person in the world asks: Why do the followers of Shiism love the Ahl al-Bayt so deeply? When great Western scholars encounter even one scholar trained in the Shia tradition, they are captivated. Now imagine if they were introduced directly to the source, the infallible themselves, especially Lady Fatimah (SA). They would unquestionably be drawn to her light and truth. This is the vast global potential of the Fatimid heritage.