Lady Fatima al-Masumah (popularly referred to as Lady Masumah) is one of the descendants of the Holy Prophet (peace be upon him and his family). She left an indelible mark on Islamic history and culture. Her biography occupies a distinguished place in Islamic history, particularly within the Shi’a tradition. She embodied the highest ideals of Islamic ethics and spirituality, serving as a role model for generations of believers.
This research aims to present a comprehensive view of Lady Fatima Masumah’s life, highlighting her virtues, her connection to the Imams, the socio-political context of her time, her significant journey to Iran, her passing away, and her enduring legacy. By examining authentic historical sources, traditions, and scholarly studies, we hope to shed light on her status and her pivotal role in the religious and cultural development of Shi’ism.
Her Lineage and Birth
Lady Fatima Masumah’s lineage traces back to the Prophet Muhammad through her father. She belonged to the revered family of the pure household of the Prophet [Ahl al-Bayt], which holds special significance in Islam. She was the daughter of Imam Musa al-Kadhim, the seventh Shia Imam[1], and Lady Najmah Khatun[2], a noble and pious woman known for her devotion to Islam.
Lady Fatima al-Masumah was also the sister of Imam Ali Al-Rida, the eighth Shia Imam, who is highly esteemed for his wisdom, piety, and leadership. Through her familial ties, she was connected to a lineage of spiritual luminaries who played instrumental roles in shaping the course of Islamic history.
According to some reports, Lady Fatima was born in the holy city of Medina on Dhul al-Qa’da 1, 173 AH[3] (corresponding to March 22, 790).
Her Titles
Lady Fatima had several titles to her honor including al-Birra (the righteous one), al-Ḥamīda (the praised one), al-Taqiyya (the pious one), al-Rashida (the mature one), al-Raḍiyya (the contented one), al-Sayyida (the leader), al-Marḍiyyah (the one with whom God is pleased), al-Ṭāhira (the pure one), al-Naqiyya (the pure one), Ṣiddiqa (the truthful one), and Ukht al-Riḍa (the sister of al-Riḍa). However, her most famous title is al-Masumah (the Infallible Lady), which was derived from a saying of the eighth Imam, Imam Ali al-Riḍa (peace be upon him), when he said: “Whoever visits (the Shrine of) al-Masumah in Qom, it is as if he has visited me[4].”
Her Childhood and Early Life
Lady Fatima Masumah grew up amidst the rich tapestry of Islamic knowledge and spirituality, she was nurtured in an environment steeped in piety and learning. Her childhood was marked by being part of a revered religious family, and she was known for her piety and knowledge from a young age. Her upbringing instilled within her a deep reverence for her faith and a commitment to embody its principles in every aspect of her life. The early years of the life of Lady Fatima were marked by a thirst for knowledge and a dedication to spiritual growth, laying the foundation for her future role. Under the guidance of her father, Lady Fatima al-Masumah acquired a deep understanding of Islamic teachings and developed a reputation for her scholarly acumen and piety.
Her Noble Status
Lady Masumah is not among the Infallible Prophet’s Household (Ahl al-Bayt) but she is a respectable and highly honored personality from among the descendants of the Prophet. It is said that among the children of Imam al-Kazim (PBUH), none except Imam al-Riḍa (PBUH) was at the level of Lady al-Masumah[5]. According to Shaykh Abbas Qummi, believes that Lady Masumah is the most virtuous and respected lady among the daughters of Musa ibn Ja’far (PBUH)[6].
Similarly, due to her faith and virtuousness, Lady Masumah reached such a noble position that the Infallible Imam (PBUH) gave her the title of Masumah (an infallible), and as a result of her immense worship and abstemiousness, she acquired the status of intercession. That is, she has the honor to intercede on behalf of the believers on the Day of Resurrection. In a narration from Imam al-Sadiq (PBUH), his Eminence was quoted to have said even before her birth: “There will pass away in Qom a lady of my descendants known as Fatima, by whose intercession our Shi’as will enter the Heaven[7].”
It is also mentioned in some hadiths that whoever pays visitation to Lady Fatima Ma’sumah, Paradise is incumbent upon such a person, this status is attained by her after the fourteen Infallible ones (peace be upon them). Imam Rida (PBUH) said: “Whoever visits her (does her Ziyarat) acknowledging her right, is entitled to Paradise[8].”
Likewise, the rewards of her visitation are similar to that of the visitation of the Infallible Imams. In the book titled Kāmil al Ziyarah, the eighth Shia Imam, Imam Rida (PBUH) was quoted to have said: “Whoever does the Ziyarat [visitation] of Masumah in Qum, it is as if he/she has done my Ziyarat [visitation][9].”
Lady Fatima al-Masumah’s emphasis on ethics, morality, and social justice resonated deeply with the people of her era, inspiring them to strive for righteousness and uphold the principles of Islam in their daily lives. Her commitment to serving the community and her compassion towards the less fortunate set a powerful example for others to emulate, fostering a spirit of unity, compassion, and solidarity within society.
In Twelver Shia, Lady Masumah is considered and revered as the “embodiment of the feminine virtues”, where she is recognized for piety and religious scholarship, and often compared to Holy Lady Fatimah, the daughter of Prophet Muhammad.
Her Arrival in Qom
After Imam Ali al-Riḍa (PBUH) was summoned to relocate from Medina to Tus (the present-day Mashhad) by an Abbasid caliph, Ma’mun, Lady Masumah decided to reunite with his brother. It is pertinent to mention that she prepared herself for the long journey after she received a letter from her brother in that regard.
In 201 AH/816, Lady Masumah therefore left Medina and headed towards Iran in a caravan of her relatives. According to a report, when the caravan reached Saveh, a city near Qom, they had a bloody confrontation with the enemies of Ahl al-Bayt (PBUH) which resulted in the martyrdom of all her brothers and nephews. When she saw the bloody scene, she became ill. Thereafter, she ordered her servant to take her to the city of Qom[10].
According to another historical report, it is mentioned that when the news of her illness reached Banu Sa’d, they decided to go to her and request her to come to Qom[11]. Musa ibn Khazraj, a companion to Imam al-Riḍa (PBUH), was the first to do so. He went to the caravan and invited her to his house. In some later history books[12], the date of her arrival to Qom is recorded as Rabi al-Awwal 23, 200 AH/October 31, 815.
Lady Fatima al-Masumah settled in this house for seventeen days, spending her time worshipping and praying. Today, the sanctuary where she prayed in the house of Musa ibn Khazraj in Qom is a famous site known as Sittiyya or Bayt al-Nur (the House of Light).
Her Death
It is unanimously accepted that Lady Fatima Masumah died in Qum in the year 201 AH[13]. at the age of 28 years old. An honorable funeral was therefore held for her by the Shias and her sacred body was buried in a garden owned by Musa ibn Khazraj which is known as Babilan (the current shrine).
However, there are three possibilities about the day and month of her death: 10th Rabī` al-Thānī, 12th Rabī` al-Thānī, and 8th Sha`bān. Due to the closeness of the first and second dates, the 10th to 12th of Rabī` al-Thānī are therefore marked as the “Days of Masumah”.
Contemporary Significance and Reverence
The legacy of Lady Fatima Masumah (peace be upon her) is deeply woven into the spiritual and scholarly fabric of the Shi’a world. Her burial in Qom transformed the city into a major center of Shi’a learning and pilgrimage, eventually leading to the establishment of the renowned Hawzah Ilmiyyah (Islamic seminary). Her shrine has become a place of immense spiritual significance, drawing millions of visitors every year who seek blessings, healing, and a closer connection to the Ahl al-Bayt. Traditions emphasize the reward of Paradise for those who sincerely visit her, reflecting her exalted status within Shi’a Islam.
Beyond her influence on Qom, Lady Fatima Masumah serves as a timeless role model for Muslim women. Her profound knowledge, devotion, and courage—especially in undertaking her fateful journey in support of her brother, Imam al-Rida—highlight the active and pivotal role women have played in Islamic history. Her life encourages contemporary believers to see religious leadership, intellectual excellence, and spiritual resilience as traits equally attainable for women and men.
Today, Lady Fatima Masumah’s memory continues to shape Shi’a identity worldwide. Through annual commemorations, scholarly studies, and the ongoing reverence at her shrine, her legacy inspires devotion to God, commitment to truth, and the pursuit of knowledge. She stands as a lasting symbol of spiritual purity and sacrifice, reminding believers that unwavering faith and loyalty to divine principles are timeless paths to nearness to God.
Conclusion
The life of Lady Fatima Masumah is one of inspiration, piety, and scholarly dedication that continues to resonate with millions of people around the world. From her humble beginnings in Medina to her revered status as a saintly figure in Qom, her journey exemplifies the timeless values of faith, knowledge, and compassion upheld by the Ahl al-Bayt. Her life serves as a beacon of hope and guidance for all those who seek to walk the path of righteousness and draw closer to the divine. In her memory, may we strive to emulate her virtues and continue to uphold the principles of faith, knowledge, and love that she embodied throughout her life.
Lady Fatima al-Masumah’s presence and teachings had a profound impact on the society of her time and the present time. She played a crucial role in shaping the intellectual and cultural landscape of Qom and beyond. The Shrine of Lady Fatima Masumah in Qom stands as a testament to her enduring legacy, attracting pilgrims from diverse backgrounds who seek solace, guidance, and blessings at her sacred mausoleum. Her shrine is not merely a physical structure but a spiritual sanctuary where devotees find comfort in their faith and draw inspiration from her exemplary life.
Footnotes
[1] . Shaykh Tabarsī, I`lām al-Warā, p. 312
[2] . Shaykh Sadūq, `Uyūn Akhbār al-Ridā, vol. 1, p. 14; Muzaffarī, Mādarān-i chāhārdah maʿṣūm, p. 185.
[3] . Shaykh Alī Namāzī, Mustadrak Safīnat al-Bihār, vol. 8, p. 257.
[4] . Maḥallātī, Rayāḥīn al-sharīʿa, vol. 5, p. 35.
[5] . Shūshtarī, Muḥammad Taqī, Shūshtarī, Tawārīkh al-Nabī wa al-Āl, p. 65.
[6] . Qummī, Muntahā l-āmāl fī tawārīkh al-Nabī wa al-Āl, p. 378.
[7] . Majlisī, Muḥammad Bāqir, Bihār al-Anwār, vol. 60, p. 228
[8] . Ibid, vol. 48, p. 317; vol. 60, p. 216 & vol. 102, p. 266.
[9] . Maḥallātī, Ḍhabīḥullāh, Rayāhīn al-Sharī`a, vol. 5, p. 35.
[10] . Qummī, Ḥasan ibn Muḥammad, Tārīkh-i Qom, p. 213.
[11] . Ibid, p. 213.
[12] . Ibid, p. 213.
[13] . Muḥammad Bāqir, Bihār al-Anwār, vol. 48, p. 290; Shaykh Abbās Qummī, Muntahā al-Āmāl, vol. 2, p. 242; Qummī, Ḥasan ibn Muḥammad, Tārikh-e Qadīm-e Qum, p. 213; Majlisī.
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