The lifestyle of Lady Fatimah (AS) encompasses wide-ranging dimensions, covering both individual and social aspects of human life. Just as Islam, as the final religion, provides answers to all human needs, the lifestyle of Lady Fatimah (AS), which emerges from this school of thought, can also serve as a guiding example for everyone, particularly for women.
1. Effective Presence in Social Arenas
One of the key aspects of Lady Fatimah’s (AS) social ethics was her active presence in social arenas in defense of truth.
Although her spirit of modesty, chastity, and decency limited her frequent public presence and constant interaction with different segments of society, she nevertheless participated socially and played a role to the extent that it did not conflict with the principles of modesty.
This behavioral approach in Lifestyle of Lady Fatimah (AS) serves as an excellent model for Muslim women regarding social participation. It shows that Islam does not oppose the presence of women in society but objects to participation that is mixed with showiness or ostentation.[1]
A prominent example of her heroic presence was accompanying her father, husband, and two children in the event of Mubahala, a historic occasion that stands as a proud testimony to the truth of Islam.
In her lifestyle, neither hijab nor modesty hindered her from supporting truth and justice. This perspective enabled Lady Fatimah (AS) to stand alongside the Prophet (PBUHH) and play a crucial role in affirming the legitimacy of his mission and in confronting the Christians of Najran.
After the Prophet’s (PBUHH) passing, Lifestyle of Lady Fatimah (AS) became even more prominent. Her effective presence in the events following the Prophet’s (PBUHH) death clearly demonstrates her social activism.
Following the usurpation of the Caliphate and the confiscation of Fadak, Lady Fatimah (AS), with wisdom, courage, and while maintaining her modesty and hijab, separated from men by a curtain, delivered her historic sermon.
2. Cheerfulness and Friendliness
Islam provides teachings and guidance regarding how individuals should interact with others, which, when followed, foster healthy coexistence, love, and benevolence in society.
In Islam and in the lifestyle of Lady Fatimah (AS), people are encouraged to observe certain behaviors in their interactions, such as good manners, pleasant behavior, cheerfulness, respectful speech, and upholding the rights of neighbors and relatives.
Smiling and being cheerful in encounters with others were strongly emphasized by the infallibles (Ahl al-Bayt) and considered a sign of faith. In lifestyle of Lady Fatimah (AS), a friendly demeanor held special significance. She stated regarding a believer’s cheerfulness: “A believer’s cheerfulness toward other believers makes Paradise obligatory for the cheerful person, and a believer’s cheerfulness toward a hostile adversary protects them from the torment of the Fire”.[2]
3. Being the First to Greet Others
In lifestyle of Lady Fatimah (AS), being the first to greet others was considered a virtue. She emulated her noble father in this practice. When one of the Prophet’s companions visited Lady Fatimah (AS), she greeted him first and then asked his purpose. He said he had come seeking blessings. She replied: “My father said: Whoever greets me or my daughter (Fatimah) three times, God makes Paradise obligatory for them”.
The companion asked: “Does this apply during your lifetime or after?” She responded: “Yes, both during our lives and after our passing”.[3]
4. Respecting the Rights of Others
Observing the rights of others, avoiding harm to them, and striving for benevolence are fundamental principles of social ethics, clearly reflected in lifestyle of Lady Fatimah (AS).
Once a man asked Lady Fatimah (AS) for a teaching from the Prophet (PBUHH). She asked her servant to bring a written record of the Prophet’s sayings, but the servant could not find it. Lady Fatimah (AS) expressed concern: “Find that writing, for its value to me is equal to my sons Hasan and Hussain”. The servant eventually found it. The writing stated: “A person is not a believer if their neighbor is not safe from their harm. Whoever believes in God and the Last Day should not trouble their neighbor. Whoever is a believer in God and the Last Day should speak kindly or remain silent. Indeed, God loves the virtuous, chaste, and patient, and dislikes the foul-mouthed, narrow-minded, and persistent beggar. Modesty is part of faith, and faith is in Paradise, while foul language and immorality are forms of corruption and are in the Fire”.[4]
5. Consoling Those in Distress
Providing comfort to the bereaved and afflicted is an important teaching of Islam and the infallibles (Ahl al-Bayt) and was emphasized in lifestyle of Lady Fatimah (AS). The Prophet (PBUHH) recommended not only verbal condolences but also delivering food to the bereaved for three days.
After the martyrdom of Jafar ibn Abi Talib, Lady Fatimah (AS), following the Prophet’s instruction, prepared and delivered food for three days to Jafar’s household and comforted his wife, Asma bint Umais. This practice became a customary Islamic tradition of providing food for the bereaved for three days.[5]
6. Honoring Guests
How one treats and hosts guests was another central aspect of lifestyle of Lady Fatimah (AS) in social interactions. Once, a poor man came to the Prophet (PBUHH) and complained of hunger. The Prophet had nothing to offer and turned to his companions, asking, “Who will host this man tonight?”
At that moment, Imam Ali (AS), known for being proactive in good deeds, volunteered. He brought the man home and asked Lady Fatimah (AS) if they had anything to offer. She replied: “We only have food for the children, but the guest comes before us”.
Lady Fatimah (AS) then extinguished the lamp, put the children to bed, and served the food to the guest. The next morning, when Imam Ali (AS) met the Prophet (PBUHH), Gabriel revealed this verse:[6]
وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحونَ
“They prefer [the Immigrants] to themselves, though poverty be their own lot. And those who are saved from their own greed, it is they who are the felicitous”.[7]
7. Putting Others Before Oneself
In social life, humans inevitably rely on one another; without mutual support, many problems would arise in society. Islam, recognizing the immense impact of social life and the importance of attending to others’ needs, has issued valuable instructions to prevent selfishness and exclusive concern for one’s own comfort and welfare.
This trait is clearly manifested in the lifestyle of Lady Fatimah (AS). In a narration from Imam Hasan (AS), it is reported that his noble mother, during her night prayers on Friday, would pray until dawn for the benefit of others, saying: “First the neighbor, then the household”.[8]
Beyond this, her mercy extended to the point that in her prayers, she would swear by the rights of her father, husband, and children to ask God to forgive sinners among the followers of Muhammad (PBUHH).[9]
8. Attention to Subordinates
In lifestyle of Lady Fatimah (AS), subordinates and servants were never tasked beyond their capacity. Moreover, their masters were expected to assist and share in their work. Following the Prophet’s recommendation, Lady Fatimah (AS) divided household chores alternately with her servant, Fadhaa.[10]
9. Charity and Selflessness
One of the most important paths to fostering altruism and avoiding selfishness in lifestyle of Lady Fatimah (AS) was charity and selflessness. This ethical principle carries profound spiritual and social effects. The family of Lady Fatimah (AS) is an exemplary model of charity and selflessness, praised by God.
They would distribute the food prepared for their own iftar in a single night in three portions to the poor, orphans, and captives. The Quranic chapter Al-Insan (Quran 76) was revealed in their honor, containing the longest passage describing charity and the characteristics of the charitable.[11]
10. God-Centeredness in Friendships and Enmities
In lifestyle of Lady Fatimah (AS), all human inclinations and behaviors are guided by God-consciousness and a monotheistic perspective. Even inner love or anger must be shaped by this criterion, influencing one’s actions and speech. In a narration from Imam Sadiq (AS), loving and hating for the sake of God is considered a hallmark of complete faith.[12]
Thus, the Ahl al-Bayt (AS) favor those with the highest obedience, servitude, and closeness to God, and reciprocally, as one’s devotion diminishes, so does their prominence and love among God’s chosen.
Accordingly, Lady Fatimah’s (AS) deep love for her father, husband, and children was rooted in their sacred, God-centered existence. Based on this principle, Lady Fatimah (AS) showed special affection to one of the Prophet’s best companions, Salman al-Farsi, who remained loyal to the Imamate after the Prophet’s passing.
After the Prophet’s death, Salman visited Imam Ali (AS). The Imam (AS) directed him to visit Lady Fatimah (AS), saying she was eager to see him and wished to present a heavenly gift.
When Salman arrived, Lady Fatimah (AS) recounted the arrival of three heavenly maidens who brought dates from Paradise for her, shared some of those dates with Salman, and taught him the Dua of Light.[13]
Conversely, Lady Fatimah’s (AS) anger, aligned with divine wrath, was severe toward those who, by violating the Prophet’s key instructions regarding the Ahl al-Bayt (AS), usurped their rights.
When the first and second caliphs came to her in superficial appeasement, she did not even respond to their greetings. After securing their acknowledgment of the Prophet’s words, “Fatimah is a part of me; whoever harms her harms me, and whoever harms me harms God”, she told them: “I take God and the angels as witnesses that you have hurt me. When I meet my father, I will bring your complaint before him”.[14]
11. Justice and Opposition to Oppression
One consequence of loving and hating for the sake of God is a commitment to justice and opposition to oppression. Accordingly, a just person supports ideas, schools of thought, and groups that uphold justice and resist oppression.
Lifestyle of Lady Fatimah (AS) provides numerous examples of both minor and major activism against injustice, including confrontations with political authorities.
In a narration from Imam Hasan al-Askari (AS), two women came to Lady Fatimah (AS) to resolve a dispute. She judged that one woman was wronged and assisted her. With Lady Fatimah’s help, the oppressed woman prevailed and rejoiced. Seeing this, Lady Fatimah (AS) said: “The joy of the angels over your victory surpasses your own joy, and the grief of Satan and his followers is greater than the grief of that woman”.
Following this event, God commanded the angels to grant Lady Fatimah immense reward for this act, setting it as a precedent for anyone who performs similar deeds.[15]
12. Emphasis on Knowledge, Education, and Culture
Another aspect of social ethics in lifestyle of Lady Fatimah (AS) is her scientific and cultural engagement, as well as her attention to knowledge, education, and upbringing. One of her most important contributions was establishing a set of authentic behaviors aligned with divine teachings, providing future generations, especially women, with a true model.
Through obedience and servitude, she attained the elevated status of a Muhaddithah, receiving and speaking with angels.[16] Lady Fatimah (AS) would dictate the knowledge she acquired from divine angels to her husband, who recorded it, resulting in the compilation of the Mushaf of Fatimah, which was preserved by the infallible Imams and is now with Imam Mahdi (AJ).[17]
Conclusion
The lifestyle of Lady Fatimah (AS) emerges from the teachings of Islam and the educational guidance of the Prophet (PBUH) and encompasses vast dimensions. One of its most important aspects is social ethics. Social ethics in lifestyle of Lady Fatimah (AS) include key principles that demonstrate a correct and logical connection between religiosity and social responsibility. Effective social presence, observing religious etiquette in interactions, God-centeredness and avoidance of selfishness, and commitment to justice and opposition to oppression are central elements of lifestyle of Lady Fatimah (AS), each illustrated with examples above.
Notes
[1] . Al-Ahzab:33.
[2] . Hasan ibn Ali, Al-Tafsir al-Mansub ila al-Imam al-Askari, p.354.
[3] . Sheikh Hur Amili, Wasail al-Shiah, vol.14, p.367.
[4] . Nuri, Mustadrak al-Wasail, vol.12, p.81.
[5] . Ibn Babawayh, Man La Yahduruhu al-Faqih, vol.1, p.182.
[6] . Majlisi, Bihar al-Anwar, vol.36, p. 59.
[7] . Al-Hashr:9.
[8] . Ibn Babawayh, Ilal al-Sharai, vol.1, p.182.
[9] . Bahrani, Awaalim al-Uloom, vol.11, p.342.
[10] . Ibn Jarir al-Tabari, Dalail al-Imamah, p.140.
[11] . Qummi, Tafsir Qummi, vol.2, p.399.
[12] . Majlisi, Bihar al-Anwar, vol.66, p.238.
[13] . Bahrani, Awaalim al-Uloom, vol.11, p.236.
[14] . Majlisi, Bihar al-Anwar, vol.28, p.357.
[15] . Tabarsi, Al-Ihtijaj, vol.1, p.18.
[16] . Ibn Jarir al-Tabari, Dalail al-Imamah, p.152.
[17] . Majlisi, Bihar al-Anwar, vol.26, p.41.
References
- The Holy Quran.
- Bahrani, Abdullah. Awaalim al-Uloom. Qom: Imam Mahdi School Publications; 1st edition, 1413 AH.
- Hasan ibn Ali. Al-Tafsir al-Mansub ila al-Imam al-Askari (AS). Qom: Imam Mahdi School Publications; 1st edition, 1409 AH.
- Ibn Babawayh, Muhammad ibn Ali. Ilal al-Sharai. Qom: Dawri Bookstore; 1st edition, 1385 SH.
- Ibn Babawayh, Muhammad ibn Ali. Man La Yahduruhu al-Faqih. Qom: Jamiat al-Mudarrisin, Hawza Ilmiyya of Qom; 2nd edition, 1413 AH.
- Ibn Jarir al-Tabari Amili. Dalail al-Imamah. Qom: Bathat Publications; 1st edition, 1413 AH.
- Majlisi, Muhammad Baqir. Bihar al-Anwar. Beirut: Dar Ihya al-Turath al-Arabi; 2nd edition, 1409 AH.
- Nuri, Husayn ibn Muhammad Taqi. Mustadrak al-Wasail. Qom: Ahl al-Bayt Institute; 1st edition, 1408 AH.
- Qummi, Ali ibn Ibrahim. Tafsir al-Qummi. Qom: Dar al-Kitab; 3rd edition, 1403 AH.
- Sheikh Hur Amili, Muhammad ibn Hasan. Wasail al-Shiah. Qom: Ahl al-Bayt Institute; 1st edition, 1409 AH.
- Tabarsi, Ahmad ibn Ali. Al-Ihtijaj. Mashhad: Murtaza Publishing; 1st edition, 1403 AH.
Source of the article | Adapted from: Jabari, Mohammad Reza. Ethical Conduct and Lifestyle of Lady Fatimah (SA), pp. 131–170.
