Fatima bint Muhammad (AS)
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Fatima bint Muhammad (c. 605–632 CE) is one of the most revered women in Islamic history. She was the youngest daughter of the Prophet Muhammad and Khadija, and is honored across Islamic traditions for her devotion, spiritual stature, and role within the Ahl al-Bayt. In Sunni and Shia Islam alike, she is recognized as a model of piety, while in Shia Islam she holds a uniquely elevated status as al-Zahra (“the Radiant”) and the mother of the Imams *(Momen, 1985).*[1]
Early life
Birth and upbringing
Fatima was born in Mecca around 605 CE, according to several early biographical sources *(Lings, 1983).*[2] She grew up during the years of Muhammad’s early preaching and is described as deeply attached to him. Her compassion and support during episodes of persecution earned her the title Umm Abiha (“Mother of her Father”).
Support for Muhammad
Classical accounts describe Fatima comforting Muhammad when the Quraysh harassed him, including wiping dust thrown on him at the Kaaba *(Ibn Hisham, 2008).*[3] These early acts of devotion contributed to her enduring spiritual legacy.
Marriage and family
Marriage to Ali ibn Abi Talib
In Medina, Fatima married Ali ibn Abi Talib, Muhammad’s cousin and one of the first Muslims. Their marriage, dated to around 622–623 CE, is described in Islamic literature as modest, spiritually grounded, and encouraged by the Prophet himself *(Madelung, 1997).*[4]
Children
Fatima and Ali’s children became central figures in Islamic history:
- Hasan ibn Ali
- Husayn ibn Ali
- Zaynab bint Ali
- Umm Kulthum bint Ali
- A son, Muhsin, who died in infancy *(Momen, 1985).*[5]
Their household is remembered for charity, piety, and social responsibility.
Religious significance
Ahl al-Bayt and key Qur’anic references
Fatima is closely associated with the Qur’anic Verse of Purification (Qur’an 33:33), interpreted by many scholars as addressing the Prophet’s family and affirming their purity *(Madelung, 1997).*[6] She is also central to the Hadith of the Cloak, in which Muhammad gathered Ali, Fatima, Hasan, and Husayn under a cloak and invoked divine blessings upon them.
Titles
Fatima is known by several titles that reflect her character and religious status:
- al-Zahra (“The Radiant”)
- al-Siddiqa (“The Truthful”)
- al-Muhaddatha (“The one spoken to by angels”; especially in Shia tradition)
A well-known hadith refers to her as “the leader of the women of Paradise” *(Lings, 1983).*[7]
Political and social role
During Muhammad’s life
Fatima played an important moral and social role in early Medina. She is described as offering guidance to women, assisting the poor, and maintaining a household known for devotion and charity.
After Muhammad’s death
Following Muhammad’s death in 632 CE, Fatima became part of the early political disputes over succession. Her disagreement regarding the status of the property of Fadak is reported in numerous sources and interpreted differently between Sunni and Shia traditions *(Madelung, 1997).*[8]
Her role in these events significantly shaped Islamic historiography.
Death and burial
Fatima died about six months after Muhammad, according to most traditional accounts *(Ibn Hisham, 2008).*[9]
She requested a nighttime burial, and Ali oversaw her funeral. The exact location of her grave remains unknown—believed by many to be either in Jannat al-Baqi or near the Prophet’s Mosque. The secrecy surrounding her burial carries symbolic meaning, especially in Shia tradition.
Legacy
In Sunni Islam
Fatima is revered as Muhammad’s beloved daughter and a model of modesty, faith, and family devotion. Sunnis regard her as among the most virtuous women in history, frequently citing her in hadith literature.
In Shia Islam
In Shia theology, Fatima is considered infallible (ma‘suma), a repository of divine light, and the link through whom the lineage of Imams descends. Her suffering and advocacy in early Islamic disputes are central themes in Shia ritual and historical consciousness *(Momen, 1985).*[10]
Contemporary relevance
Fatima continues to inspire Muslims globally as a symbol of spiritual depth, resilience, maternal devotion, and ethical leadership.
References
- ↑ Momen, M. (1985). An Introduction to Shi‘i Islam. Yale University Press. https://yalebooks.yale.edu/book/9780300034998/an-introduction-to-shii-islam/
- ↑ Lings, M. (1983). Muhammad: His Life Based on the Earliest Sources. Inner Traditions. https://www.innertraditions.com/books/muhammad
- ↑ Ibn Hisham. (2008). The Life of Muhammad (A. Guillaume, Trans.). Oxford University Press. https://global.oup.com/academic/product/the-life-of-muhammad-9780196360331
- ↑ Madelung, W. (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. https://doi.org/10.1017/CBO9780511585064
- ↑ Momen, M. (1985). An Introduction to Shi‘i Islam. Yale University Press. https://yalebooks.yale.edu/book/9780300034998/an-introduction-to-shii-islam/
- ↑ Madelung, W. (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. https://doi.org/10.1017/CBO9780511585064
- ↑ Lings, M. (1983). Muhammad: His Life Based on the Earliest Sources. Inner Traditions. https://www.innertraditions.com/books/muhammad
- ↑ Madelung, W. (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. https://doi.org/10.1017/CBO9780511585064
- ↑ Ibn Hisham. (2008). The Life of Muhammad (A. Guillaume, Trans.). Oxford University Press. https://global.oup.com/academic/product/the-life-of-muhammad-9780196360331
- ↑ Momen, M. (1985). An Introduction to Shi‘i Islam. Yale University Press. https://yalebooks.yale.edu/book/9780300034998/an-introduction-to-shii-islam/