An examination of the “perfect human” model in the character of Lady Fatimah Zahra (pbuh)
The virtues of Lady Fatimah Zahra (pbuh) are countless. Although she appeared in human form, the truth of her existence transcends the comprehension of ordinary people, just as the eye cannot stare directly at the radiance of the sun. Her lofty spiritual rank across various dimensions places her as a "perfect human being" or "celestial human." To better understand these exceptional characteristics, we will examine them in six categories.
Worship
In the spiritual dimension, despite her young age, she had attained a level of profound devotion and humility before the Almighty that is typically seen only in aged, experienced saints of God. A defining feature of her nightly supplications was spiritual altruism, prioritizing neighbors and others in her prayers. The fact that Lady Fatimah Zahra (pbuh) would place others before her own household in prayer stemmed from her transcendent perspective on society and humanity, which is the fruit of true servitude to God. Two notable accounts are narrated regarding the manner of her worship.
Hassan al-Basri, an ascetic and prominent figure in Islamic history who is not considered among the close followers of the Ahl al-Bayt (pbut), acknowledged the unparalleled spiritual rank of Lady Fatimah Zahra (pbuh). He stated, “She worshipped in such a way that her feet became swollen,”[1] affirming that no one in the entire Muslim community equaled her in the worship of God.[2] Such unequivocal testimony from observers outside the circle of the Ahl al-Bayt (pbut) demonstrates that the peak of her worship is a definitive and undeniable historical fact.
According to a historical report from Imam Hassan (pbuh), he witnessed his mother, Lady Fatimah Zahra (pbuh), engaged in continuous, prolonged worship one Friday night until the break of dawn. What stood out in his account was that Lady Fatimah (pbuh) spent the entire night mentioning the names of individuals and believers one by one, praying for the resolution of their difficulties, yet she did not utter even a single word in supplication for herself or for her own family. When her son asked why she had not prayed for herself, she offered a response that became a timeless lesson: “My son, first the neighbor, then the household.”[3] This profound sense of social responsibility demonstrates that in the logic of the “perfect human,” even in the most private moments of prayer and communion with God, the common good and alleviating others' hardships take priority over personal interests and needs.
Self-sacrifice for the people
Being immersed in divine knowledge and deep attention to God does not cause the perfect and celestial human to become heedless of the people and the realities of society. This truth is reflected not only in the report of Imam Hassan (pbuh), but also in two other historical accounts where Lady Fatimah (pbuh) exemplified selfless generosity.
A poor woman approached Lady Fatimah (pbuh) seeking help on her wedding night. Recalling verse 92 of Surah Al-Imran, Lady Fatimah (pbuh) gifted the poor individual her finest garment – her wedding dress.[4] The verse states: “You will never attain piety until you spend out of what you hold dear.”
Another instance of her extraordinary selflessness is honored in approximately seventeen verses of Surah Al-Insan. This was when she, along with her family, collectively fasted for three consecutive days, and each evening they gave their only iftar meal (the meal for breaking the fast) to a person in need. The Quran recounts: “[And they say,] ‘We feed you only for the sake of Allah. We desire no reward from you, nor thanks. Indeed, we fear a frowning and fateful day from our Lord.’”[5] In this verse, Fatimah Zahra (pbuh) feeds a captive who, in all likelihood, was not Muslim.
These social acts of Lady Fatimah Zahra (pbuh) took place at a time when an Islamic government was already established—a government with mechanisms for attending to the needs of the people. Yet her actions went far beyond simple acts of charity; they conveyed a symbolic message for all eras in which an Islamic government exists: “The duty of the government does not negate the duty of the community.” The presence of an Islamic state and its responsibilities can never serve as a justification for individuals to withdraw from their own obligations, under the pretext that caring for the needy rests solely with the state. Every member of society is obligated to rush to the aid of others.
Resilience in the face of hardship
One of the defining dimensions of the “celestial human” is an extraordinary spiritual strength when confronted with severe tribulations. During her short life, Lady Fatimah Zahra (pbuh) faced profound crises and tribulations. Her steadfastness and crisis management in the face of such immense emotional and political pressure demonstrate her vast spiritual and existential capacity. This resilience is not merely a passive endurance, but a sign of connection to the source of divine power and serves as evidence of her celestial, heavenly rank.
When Prophet Muhammad (pbuh) faced the fury of his opponents—subjected to an economic boycott and forced into seclusion with his followers in the valley known as Shi’b Abi Talib—conditions became extremely harsh for the Prophet (pbuh) and the early believing companions. During this period, Lady Khadijah (pbuh), the Prophet’s wife, and Abu Talib (pbuh), his uncle and one of his greatest supporters, passed away. In this immense void, Lady Fatimah (pbuh)—then a young child between the ages of five and ten—did not succumb to vulnerability; instead, she assumed a decisive, stabilizing role. Her resilience was a form of active patience.
Transcending her age, she performed the roles of "mother," "counselor," and "caretaker" for the Prophet (pbuh). With vitality and deep understanding, she wiped the dust of grief and sorrow from her father's face and became a spiritual refuge for the leader of the community. It was in this very situation that the Prophet gave her the title "Umm Abiha" (Mother of Her Father).
Courage in defending the oppressed
In the conditions following the passing of Prophet Muhammad (pbuh) in Medina, where the political atmosphere was so clouded and turbulent that truths remained hidden even from the elite and the veterans of Badr and Hunayn, as a young woman, Lady Fatimah Zahra (pbuh) became the living embodiment of the Quranic concept of an individual uprising[6] for the sake of God. She stood with courage and unshakeable logic against the currents of power. Through this monumental act, she founded the tradition of “jihad of clarification” and the jihad and struggle through speech in Islamic history—a path continued by the powerful sermons of the Ahl al-Bayt (pbut). This demonstrated that, according to the Prophetic hadiths, the jihad of clarification and speech can, at decisive moments, be more vital and impactful than the jihad with one's life.
Excellence in family management
She excelled in homemaking, as a wife, and in raising her children. She brought someone like Zainab (pbuh) into existence and raised her. She nurtured people like Imam Hussain (pbuh) and Imam Hassan (pbuh) in her embrace.
The concept of wifehood in her life transcends common domestic chores like cooking and cleaning; it carries a profoundly strategic and spiritual dimension. During the nine years of her married life in Medina—a period marked by approximately sixty minor and major wars—the Commander of the Faithful [Imam Ali (pbuh)] as a key pillar of the fronts, was continually present on the battlefield, with the fate of conflicts dependent on his presence. In such circumstances, the significance of Lady Fatimah’s (pbuh) work in providing emotional support and managing the family household for such a spouse becomes clear.
Despite her spiritual ranks comparable to prophets and divine leaders, Lady Fatimah (pbuh) fully embraced her roles in motherhood and homemaking, presenting a complete model of the Islamic woman. Homemaking and motherhood do not degrade the Muslim woman; rather, these roles constitute one of the functions and occupations of that very same immense personality of the “perfect human,” and our perspective on these concepts must be corrected on this basis.
Enduring historical contributions
Lady Fatimah (pbuh) played a decisive role in pivotal and unforgettable moments of Islamic history, including the hardships of Shi’b Abi Talib, the migration to Medina, active participation in certain battles, and the monumental event of Mubahala.
Her life was fully aligned with the period of Prophethood: she was born shortly after the onset of revelation and was martyred shortly after the passing of Prophet Muhammad (pbuh). From childhood, she faced the severe trials of Shi’b Abi Talib and the loss of her mother, yet by assuming the role of solace for her father, she earned the title “Mother of Her Father.” This supportive role continued during the migration, the battles of Medina, and alongside a striving spouse like Ali (pbuh) while raising unparalleled children, ultimately culminating in the sacrifice of her child and her own martyrdom.
In the verse of Mubahala,[7] despite the presence of numerous women around the Prophet (pbuh), the term “our women” exclusively referred to Lady Fatimah (pbuh). This exclusive designation highlights her singular position as the representative of women in the confrontation between the Front of Truth and the Front of Falsehood, and as the manifestation of sublime truths, placed in this critical historical moment.
In conclusion
The list of Lady Fatimah Zahra's (pbuh) virtues is endless, but in summary, according to the Prophet (pbuh), she is "the Foremost Woman of the Worlds.”[8] Her rank is such that the satisfaction and dissatisfaction of God are contingent upon her satisfaction and dissatisfaction.[9] Based on a hadith from al-Khawarizmi (a Sunni scholar), the Prophet (pbuh) told Salman that, “The love of Fatimah is beneficial in one hundred places. The easiest of those places is at death and in the grave."[10] This love is reciprocal: it is not only our love for her, but more importantly, her love for us, which is only achieved when we take her conduct and virtues as a model in our lives.
Lady Fatimah (pbuh) is the tangible manifestation of the “perfect human” and the pinnacle of the virtues of the “celestial human.” Every stage of her life—from childhood and youth to marriage and lifestyle—serves as a supreme model. By presenting her as the “pinnacle of the Muslim woman” and the “Third Model,” Islam —while acknowledging that fully attaining this lofty celestial station is not possible for everyone—nonetheless considers it essential to constantly move toward this absolute light, aligning one’s life with the parameters set by this perfect human.
[1] Manaqib Al-Abi Talib, Vol. 3, p. 341.
[2] Ibid.
[3] Ilal al-sharayi', Vol. 1, p. 173; Bihar al-Anwar, Vol. 43, pp. 81–82; Al-Mahajjat al-bayda', Vol. 4, p. 208.
[4] Nuzhat al-Majalis wa Muntakhab al-Nafa’is, Al-Saffuri, Vol. 2, p. 175.
[5] Quran, 76:9–10.
[6] “…rise up for Allah’s sake, in pairs or singly…”, Quran, 34:46.
[7] "'Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly, and call down Allah's curse upon the liars'", Quran, 3:61.
[8] Al-Ṣadūq, Al-Amālī, 73rd Majlis, p. 486.
[9] Usd al-Ghābah, Vol. 6, p. 224.
[10] Maqtal al-Ḥusayn, Vol. 1, p. 100; Irshād al-Qulūb, Vol. 2, p. 294.
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