Part  III
 

When there was such a hospital, with such staff, in a remote village near Sabzevar in the 7th and 8th Islamic centuries, there must certainly have been more important and well-equipped hospitals in larger cities like Rey, Tus, Balkh, Bukhara and Baghdad. But we see that our ethnically-oriented intellectuals announce that a European or American woman serving in the First World War established Nursing in the world. They deny and denigrate the nurses who worked in the early phase of Islam, because it is a religious tradition. Therefore, you can see how facts may be confused, how rights are abolished, how great talents are sacrificed in the name of religious traditions, and how many great religious values and Islamic virtues are forgotten in the name of intellectualism and opposition to traditional religious beliefs!

Thus the responsibility of those who understand both present society and Islam (and who live in the present century) is very heavy. They must bear the burden of many centuries of emotions, ideas and faith. It is not an easy task to travel such a long distance and discover the truth which exists beyond it.

As I mentioned, one of the most important factors that enables Islamic communities to stand against and resist the insidious invitation of pseudo-scientific Freudianism and its dreadful use of sexuality is the presence of exemplary religious models in a humane culture. In the same way that Western world-wide colonialization stupefies the minds of its own youth through narcotics, Western colonialism designs and promotes Freudianism and sexual liberty for Eastern countries. Western colonialism exports sexual liberty to the Eastern countries in exchange for their raw materials. In return for the oil, diamonds, gold, rubber, etc. which the West takes from the East, it gives them sexual liberty. When a young man or woman is introduced to sexual liberty, he or she will become pre-occupied with it and will not think about other things, such as the problems of freedom. And when such young people have matured, they will be so involved with installment payments, sexual obsessions, etc. that they will never come to look at or think about other problems! The most important weapon of Islamic youth against this insidious invitation from the West is the possession of symbols leading the mind to genuine spiritual experiences. The spiritual symbols made available to the present generation, which is unwilling to be enslaved either by hollow, conservative, anti-human, anti-Islamic ethnic traditions or by the stupefying culture of indecent Western modernism, are the best weapons against the West's attack.

The woman of the Third World must be one who selects, who makes a choice. She is the woman who neither accepts the inherited mould nor the imported novelty. She recognizes both of them. She knows and is aware of both of them. The one which is imposed upon her, in the name of tradition which she inherits, is not related to Islam at all but is related to the ethnic customs of the period of paternalism and even slavery. And the one which is imported from the West is not science, not humanity, not freedom and not liberty. It is not based on sanctity and respect for women at all. Rather it is based on the low tricks of the bourgeoisie, stupefying consumerism and mindless self-indulgence. She wants to select, to choose, but what role-model should she choose? She wants neither the model of the traditional, strict woman, nor the model of the modern degraded woman. She wants the face of a Muslim woman. Fortunately both the material and history are available to construct this third figure. And even more authentic than history, more logical than scientific arguments are the objectively exemplary personalities who are symbols from our Islamic history. All of them were members of one family. All lived in a small room; a family, each of whose members is a symbol, a model. Being Hasan-like means having patience and peace. Being Husayn-like means participating in spiritual and religious struggle in the way of God (Jihad ), and martyrdom. Being Zeinab-like means bearing the heavy social mission of justice and truth. Being Fatima-like means being a real woman. Being Ali-like means being virtuous.

I do not intend to once again repeat the life of Fatima as a model. All I knew in this respect I have already said and written. But I would like to mention once again that it is not sufficient only to understand and repeat the historical biographies. We must realize how to describe, how to understand, and how to learn lessons from Fatima's life. When the Prophet of Islam said that Fatima was one of the four greatest women in the world, when he consoled her for all the pains, miseries and disturbances in her life and implied she would be selected as the woman among the women in the world, he was not intending to superficially praise her or to give her false consolation. He was quite serious in this respect. He recommended that she be patient and bear the heavy burden and responsibility of being Fatima. Fatima's sisters did not have such a responsibility and were living with their husbands like ordinary Muslim women. But Fatima was exceptional. Thus the Prophet, by calling her "the woman among the women in the world", was intending neither to make an idol for his followers to worship, nor to praise her as a victim in order to mourn for her. He intended to introduce her as a role-model and a symbol, for people to learn lessons from her way of life and to act in accordance with it. This is the meaning of being "the woman among the women in the world". How can we learn from Fatima's life? You all know the various dimensions of her life and thus there is no necessity to repeat them here. The only point that I would like to make is that we should try to learn from this great personality . For example, when we consider the farm called Fadak in Fatima's life, we must see what lesson we can learn from it. Fatima's insistence upon having Fadak returned to her was not for the sake of possessing a small farm. Her struggle must not be reduced to that level. Her struggles and efforts were to take what she thought was her right, even though the companions of the Prophet tried to demonstrate that their opposition to this was in accordance with Islamic standards. Therefore, the real value of Fadak is as a symbol, an example, a reason and an embodiment, not as a farm. Today Fadak does not exist. Some may say that such historical subjects must not be thought about and discussed so much. But, on the contrary, I believe that these are living subjects which must be recalled and discussed, not as historical events which are taught in schools, but rather as subjects from which one can gain valuable lessons. What lessons? A lesson to be learned about the highest manifestation of motherhood in Islamic history, about Fatima, about the edifying symbol of womanhood in the house, in marriage, in relationships, in motherhood, in training and nourishing children like Hasan, Husayn and Zeinab, and in companionship with her husband Ali. She was a woman who, throughout the whole of her life, from her childhood to her marriage, from her marriage to the end of her life, felt herself to be a responsible, committed person, a part of the destiny of the community, defending what was right, supporting justice in thought, idea and deed, and confronting the dispossession, oppression and deviation which existed in her society. She was always available to help with all social problems and confrontations. She did not remain silent until her death, even though she knew that she would not succeed in this fight. This is the meaning of social commitment and responsibility. This is the lesson that can be learned from Fatima's life. When she was still a small girl about ten years old, she went everywhere in Mecca with the Prophet of Islam, her father. No one expected a small girl to go hand-in-hand with her father in such a social, political and ideological situation. But Fatima felt herself to be responsible for the destiny of the Islamic Revolution, although because of her age, she was not responsible. So she was present at any confrontation. She was present wherever the Prophet of Islam was alone against the enemy. She stood beside him. Numerous cases have been recorded. For example, once when the Prophet's enemies poured dust onto his head from a balcony, it was Fatima who cleaned the dust from the face of the Prophet with her small hands. It was she who gave him consolation. The Prophet and his family were exiled in the desolate valley for three years. Heroes such as Sad ibn Waqqas (the famous officer and commander), even many years later, when recalling those days, would tremble with terror. Throughout that time, when the whole responsibility for the blockade, imprisonment, humiliation, loneliness, hunger, and other difficulties, rested on the shoulders of the Prophet, Fatima was there. She caressed her elderly mother and her hero father, and she even consoled her older sisters! She was the only source of love, kindness and enthusiasm in this horrible valley through those hard and difficult years. When the Prophet migrated to Medina, she bore the difficulties of the time of the migration. Even in marrying Ali, she showed social commitment, because everyone knew that Ali was not a man of the house, but rather a man of battle. Thus he was not a desirable husband from the point of view which seeks only a home, pleasures and comfort. Everyone knew that Ali possessed nothing except a sword and love. They knew he would not possess anything else up to the end of his life. Fatima knew that Ali would never return home with full hands. She knew that the hand of destiny had made Ali like an anvil which must bear many blows, tortures and hardships. Thus by selecting a warrior like Ali as a husband, Fatima shouldered a great intellectual, human and social responsibility. Thus Fatima consciously made her selection. She gloriously bore the heavy burden of this mission until her death. She made a home which is unique in history, beyond man-made measurements and standards. For everyone, whether Muslim or not, admits that her home was a paradigm of the human situation, a home in which Ali was the father, Fatima was the mother, Hasan and Husayn the sons, and Zeinab the daughter. All of them were elevated symbols. All of them were together in one family, not dispersed throughout history so as to need to be chosen and introduced separately. They were all of one time; living inside one house. It is really painful, for Muslims who had such role-models, such a religion and such a culture, to have such a destiny. A great personality like Fatima was among the members of this family. She was such a unique woman that Ayisha, the Prophet's wife, praised her, saying "I never saw anyone higher than Fatima, except her father, the Prophet."

Thus it is sufficient for any intellectual woman to read a book about Fatima (or about other distinguished Islamic women like Khadija or Zeinab), to know these figures and compare them with figures who are introduced in the name of modernism. When the Prophet migrated to Madinah, Fatima bore the difficulties of the period of migration. Even in marrying Ali, she showed social commitment. Any women comparing Fatima with women who are introduced through modern magazines will recognize significant differences and reach the proper and inevitable conclusions. Therefore the most important duty of the aware, responsible, writers and preachers is to introduce these figures clearly, enthusiastically, responsibly and accurately, to the present generation, thus holding up the most efficient, responsible, humane role-models, to defend against and resist the West's attack.

A real figure of a Muslim woman can be seen in the Battle of Siffin, the battle that took place between Ali and Muawiyah. In this battle, the women who were in Ali's army, by singing epic poems, reciting verses, by their encouragement, and by giving enthusiastic lectures and speeches, inspired Ali's army against Muawiyah. After the Battle of Siffin and the death of Ali, Muawiyah ordered these women to be pursued in order to take revenge against their families. One of these women was captured and sent to Muawiyah's court in Damascus. Muawiyah told her that she had a very sinful past. In order to avoid Muawiyah's revenge, she said "God bless you. Overlook the past." But Muawiyah said "Do you know that you shed the blood of our army when we fought Ali's army in the Battle of Siffin?" She courageously answered "God bless you that you gave me this blessed news, the news that I participated in that war against you and your army". This is the face of a Muslim woman! If we study the books which have been written about Muslim women, we will notice that wherever Islam ruled

throughout history, Muslim women have shown the greatest talents in science, literature and social issues. But wherever Islamic societies have declined, women's talents also declined.

Our intellectuals have never taken the opportunity to study the life and personality of Zeinab properly, and to record her real figure and role. When Zeinab saw that the revolution had begun, she left her family, her husband and her children, and joined the revolution. It was not for the sake of her brother Husayn, who was the leader of this revolution, that she joined it. She did so because of her own responsibility and commitment to her society, her religion and her God. When she saw that a struggle and revolution had begun against an oppressive system, she joined the revolution and was beside her brother Husayn in all the phases of those difficult days. Even after the martyrdom of Husayn and his companions, she carried the flag of the continuation of Karbala's revolution. She accomplished her mission thoroughly, perfectly and fairly. She accomplished her mission with strength and courage. She expressed with words the truth that Husayn expressed with blood. She shouted out against tyranny in any land. She sowed the seeds of the revolution in any land that she entered, whether she was free or as a prisoner. It is no accident that Muslims, wherever they are, show a great and deep sympathy towards the Prophet's family and love them. It was Zeinab, the Prophet's grand-daughter, who stood against and confronted the ruling oppressive power, and who overcame all resistance. She accomplished all this against a tyrannical Caliphate which had conquered Iran and Byzantium. She spread the thoughts and ideas of Husayn's School of revolution and martyrdom everywhere and in every land. She took the drops of blood of Karbala as a symbol of courage and justice to all places and all times. Yes! All of these miracles belonged to a woman!

Thus when a woman, a thinking and responsible, committed woman, sees such heroics from a woman who belonged to Fatima's family, she understands where she must look, how she must be. She realizes that a woman of any epoch and any century can emulate this model. These are the values that will not change or grow old, nor do they depend upon the customs of the social, cultural or economic systems. These are stable and permanent values which will be destroyed only when there is no longer any humanity in existence.

Thus, the present-day woman must know that Fatima was a woman who was a warrior during her childhood, a woman who showed patience and tolerance in the hard days of the economic blockade, a woman who endured three years of imprisonment in the desolate valley in Mecca, a woman who co-operated with and showed great sympathy to the Prophet of Islam after the death of her mother. She was the woman who acted like his mother and, therefore, was entitled to be addressed by the Prophet as "her father's mother". She was the woman who, in Medina, was the wife of Ali, the great warrior, the man whom she herself had selected. When she married Ali, she entered a home which lacked everything except poverty and love. Then as Ali's wife, she showed the most commendable example of companionship, fellowship, and the most uplifting spirit. She was always beside Ali as a wife, a friend, a companion, and a confidante who kept his secrets and bore his hardships. And finally, she was the nourisher and teacher of Hasan, Husayn and Zeinab. Her part in teaching Zeinab was even more important than with Husayn, the symbol of humanity, because Husayn had grown up inside the Prophet's mosque and among the companions of the Prophet. He had grown up in Medina at the center and peak of the confrontations and historic social events. But Fatima had trained Zeinab inside her home and on her lap. The role of Zeinab in the revolution of Karbala and in its continuation and progress, resulted from Fatima's teaching and from the high spirit of Zeinab herself. From every corner of Fatima's house, a symbol and a embodiment of humanity appears. The Prophet's family was considered to be the benchmark of Islamic understanding for every age and time. Even after the victory of the Prophet in Medina, Fatima was still the emblem of the tolerance of poverty, harshness and difficulties outside the home, and was the highest calibre of mother inside it. At the hight of victory and the glory of Islam, when her father was the leader of Islam, Fatima was still the example of a woman who lived like your sister and my sister. She bore hunger like a slave. She bore hardships and tolerated deprivation for the glory of her husband and the leadership of her father. And after the death of her father, when those difficult days returned, she once again started the struggle. Throughout the crises (when all the companions of the Prophet and all the warriors from the battles of Badr, Hunayn and Uhud kept silent in Medina) this solitary mother did not cease her resistance. She actively continued her struggle. Even at night she visited the companions of the Prophet and influential political personalities. She spoke with the great friends of the Prophet and important personalities. She brought awareness to all. She criticized all of them. She analyzed and foresaw the calamity. This was her social role from that time until she died. But even with her death, she created a political event! She asked to be buried at night. After her death, her memories, actions, and struggles created a revival in Islamic history. She became the manifestation of the search for justice and truth in all the revolutionary uprisings from the second to the eighth centuries in countries from Egypt to Iran. Even at the present time, she acts as a model for Muslim women, as a daughter of God's Prophet, as a mother who trained a girl like Zeinab and sons like Hasan and Husayn, as a wife, a great, exalted, and exemplary wife to her husband, and as the companion throughout Ali's solitude, hardships and difficulties. She was beside him everywhere as a committed social woman, a woman who, from the early stages of her life, never left her father and fought beside him and struggled with him. She was the woman who fought against tyranny on the external front and who fought against deviation, usurpation and oppression on the internal front. She died in solitude and in silence. She asked Ali to bury her in secret, at night. Here was a woman who even used her death and burial ceremony as a means to maintain the struggle in the way of truth. This is what it is to be a Muslim woman in the present age.

The End
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