لطفا منتظر باشید ...
Introduction
"When the earth
is shaken with a mighty shaking, and earth brings forth her burdens, and man
says, 'What ails her?' Upon that day she shall tell her tidings for that her
Lord has inspired her." (99: 1‑5)
It is 1971, just the beginning of the end of the Pahlavi regime and the
monarchial system in Iran. The words of Ali Shariati, the great teacher, the
man who redefines Islam as it has been and not as it has become, ring out at
the Hoseiniyyeh Ershad [1] on the night which marks the anniversary of the
birth of the daughter of the Prophet of Islam ‑ Fatima (a).
He cries out the question which is upon all women's lips, "Who am
I?" "Am I a mother?", "A wife?", "A
daughter?", "A friend?", "A biologist?", "A
chemist?", "A doctor, nurse, mid‑wife, laborer, writer, human
being...?" "Who am I?"
It
is the very first time that an Iranian woman is confronted with this question.
She knows, feels, senses the question with her innermost being but she has
never had it expressed for her before. Once expressed, the question, of
necessity, begs for an answer which is a genuine and authentic part of that
person.
This is the beginning of the Revolution which Iranian women were to
undergo but it will take seven long years before it is expressed in society
namely, in the Islamic Revolution of Iran.
But we have moved too quickly. We are way ahead of ourselves. We have to
return to that night when so many of us were not present, the night when the
question was first expressed.
On that night in 1971, he begins the journey to Fatima with this question
and slowly but surely unfolds an answer. He lays the groundwork be authentic,
genuine in your search. Search for what? Search for the Truth. Do not be
intimidated by external forms and eye catching colors. Be yourself, that which
you really are and not that which you have become. Seek out the Truth.
With this as a base, you face the first obstacle. "How can I be
authentic when I still do not know who I am?" He tells us, "You do
not know who you are because you have no traditional models to turn to."
That is, you have no direction, you have no orientation. Why? Because scholars
for the last fourteen centuries have been too busy describing the details of
devotions and by doing so, have inadvertently left the models aside. They
failed to present. Islam to the people in the people's language.
Other than a few responsible and committed scholars, they failed to bring
the essence of Islam to light. That is, Islam stresses inner as well as outer
freedom. When presented in the form that the Prophet received it, it brings
self respect. It opposes tyranny, oppression and colonialism for they foster
dependence upon a man made system. These scholars failed to uncover the
forgotten concepts of Islam. They ignored its revolutionary dimension.
They stepped over the family of Ali (a), Islam as it was at the
time of the Prophet and what Shi'ism really stands for. The essential
principles, the columns which hold up the personality had been so intricately
carved and decorated that their basic form and function had been covered over.
Pillars such as azadeh - freedom from
attachments to this world or inner liberation, being inwardly free and the
seeking of justice, all lay dormant within their exterior decoration.
What should be done? One should seek out the methodology set down by the
Prophet. Shariati then describes the three methods of the conservative, the
reformist and the revolutionary pointing out the pros and cons of each
approach. Then he turns his analysis to the method which the Prophet was
inspired with. "The Prophet preserves the form," Shariati tells us,
"the container of a custom which has deep roots in society, one which
people have gotten used to from generation to generation, and one which is practiced
in a natural manner, but he changes the contained, the contents, spirit,
direction and practical application of this custom in a revolutionary, decisive
and immediate manner."
Is this not the very method he puts forth for women? If your culture
holds the tradition of a Fatima, seek her out. Retain your outer feminine form
but change the contents, for the infiltration of your inner essence by imported
contents brought by the enemy in the guise of a friend is far more harmful than
the changes one's outer form may take.
The state of one's hemline is a superficial problem resolved one way this
year and another way, next. It produces meaningless consumerism. However, when
the disease reaches the roots, the inner essence of the form, the form falls
away from its society and remains root‑less, wandering, without meaning.
This is what the enemy, the destroyer of the inner essence of womanhood wants,
for root‑less forms follow the course of events without ever again taking
roots, without any concern for their society, without committment, alienated
and completely capable of being moulded into whatever framework is provided.
This is what the Prophet brought when Islam, 'the real sense of
submission' was revealed to him. Submit to That which gave you roots, the One
God and not the multiple forms which attract one away from one's roots.
Strengthen your roots and your earth so that when there is a 'mighty shaking'
as the Qoran so firmly announces, which at one level can be interpreted as an
'awakening of consciousness', your roots will hold, you will prevail, the outer
winds, storms, lightening and thunder can not pull you away.
This takes us to another stage. We have a method but now we need a
direction. Will it be that of a realist or that of an idealist? Shariati tells
us, "Neither. Both."
Islam admits to all realities ‑ hunger, ignorance, drug addiction,
the need for divorce, the weakening of the weak by the strong, oppression and
suppression (realities according to realists, must be translated into real
forms so they have no problem with imagination, ideology and ideas which they
ignore). "But as opposed to realism, Islam does not accept the status quo
but changes the realities." Shariati continues, "It changes their
essence in a revolutionary way. It carries realities along with its ideals. It
uses realities as a means to reach its idealistic goals, its real desires,
which are nonexistent by themselves. Unlike realists, Islam does not submit to
realities, but rather, it causes the realities to submit to it. Islam does not
turn away from realities as idealists do. It seeks them out. It tames them.
Through this means, Islam uses that which hinders the idealists as a composite
for its own ideals."
With this approach, an independence of thinking develops which, in order
to succeed as an answer and not to cause deviation, must branch out from that
society's historical roots. Face up to your realities. Tame them. Work through
them to reach your ideals.
Which mould does the Iranian woman of 1971 fill? Traditional or absurd?
Women of the tradition or women of the new imported mould? The question,
"Who am I?" does not concern them. It is directed towards those who
"can neither automatically accept their hereditary, traditional form nor
surrender to the imposed new forms." The question is relevant to the woman
who wants to decide for herself, who desires a decision that relates to her own
culture for if she is authentically and genuinely searching, she cannot neglect
her culture nor can she ignore it. Is she one who serves herself or others? Is
she an individual or a social being? Is she aware of the fact that,
individualism, that is, 'individual independence,' in the present century,
"in one's relationship to one's society (family, tribe or country) or the
serving of oneself, replaces the spirit and unity of society and the serving of
others."
As Shariati points out, there are many women whom we cannot see ‑
women who are independent and who rely on their own accomplishments and relate
these to their own cultural background. It is for a woman to awaken so that she
will not live her life unconsciously imitating borrowed forms and ideas ‑
forms and ideas which neither she nor her ancestors participated in the
creation of, thereby being essentially irrelevant to her.
It is here that Shariati develops the concept of Islamic social justice.
In Islam it is not sufficient to tell one's self, "Thou shalt not ... this
or that." For there is a committment by which each individual is bound by
and that is to be an active participant in society opposing social ills. That
is, one should say to one's self, "Thou shalt not be an oppressor,"
but one is equally obliged to say to one's self, "Thou shalt help the
oppressed."
Ali
Shariati was a firm believer in the traditions of, his culture. He realized that
you cannot inject ideas from other cultures which have no organic or rational
roots. He realized that concepts must be tested according to the cultural and
social criteria of that environment. He was able to redefine the basis of the
beliefs of his people, his society and his. society's perception of itself. He
awoke latent ideas. His goal was the development of a dynamic social
environment which would be embedded in the historical background and conscience
of that society.
To this end, he takes us to the heart of Shi'ism: Fatima, the beloved
daughter of the Prophet of Islam. He describes the woman we could not see, the
one we thought we knew but only after his guidance did we become aware of the
fact that although we related each day directly to her spirit, she had been
lost as a model for our daily lives. That is, we had an emotional attachment to
her inner essence but we had removed her form.
Shariati takes us to Fatima. He begins with the social customs of the
Arabian peninsula before her birth where according to custom, female children
were buried alive at birth in order to save the family from the disgrace of
having an unsuitable son‑in‑law. It was the revolutionary message
of Islam which did away with this custom.
God reveals through the Qoran that the Prophet Mohammad (s) had
been given 'the abundant river of Paradise', kawthar, and through that river, he shall have abundant progeny
although according to Arab beliefs at that time, a man without a son is called
'cut‑off'. How could it be? The father of a daughter will have abundant
progeny? His wife, over 50 years old, gives birth to a fourth daughter, Fatima.
God has kept his promise to the Prophet for through her, the progeny of the
Prophet multiples ‑ through a woman.
Shariati then goes on to further enumerate the honors that Islam has
bestowed upon women. There is only one person buried in the Ka'ba, the 'House
of God' and that is a woman, a slave, Hajar, the second wife of Abraham and
mother of Ismail.
The Prophet always treated Fatima with a love and respect which caused
great amazement to the people of the times. Their relationship was such that
Fatima became known as 'the mother of her father' for she accompanied him
everywhere and she was always protecting and, caring for him.
Although polygamy is allowed in Islam in certain circumstances, the
Prophet, because of his love and respect for Khadijeh, the mother of Fatima,
never married another during her lifetime nor did his cousin and son‑in‑law,
Ali, marry another wife as long as Fatima was alive.
Fatima spent her life in struggle, resisting poverty and difficulties.
Her father was forced to spend three years in a valley with his family when his
tribe imposed economic and social sanctions against his message of Islam. After
the migration. to Medina, her‑new life as a married woman begins but she
continues to face the same hardships and difficulties that she has encountered
since childhood.
She is inspired by the spirit and compassion of her father. She grows up
in his shadow as her husband, Hazrat Ali, had. They came to know the spirit of
struggle and resistance and the turns of fate.
Ali Shariati describes these events and many others based upon Sunni and
Shiite sources of the Traditions. At the beginning, in Part One, he has told
us, "The only thing our beloved people know about Fatima is the following:
'Fatima was the beloved daughter of the Prophet and detested by Aiesha
[the wife of the Prophet after Khadijeh's death and the daughter of Abu Bakr,
the first of the Orthodox Caliphs]. After the death of the Prophet, Abu Bakr
took her grazing land in Fadak. Omar attacked her home with a group of his men.
They struck her .in her side and she, six months pregnant, aborted her son,
Mohsin. From then on, her days passed with the taking of her children's hands
and walking outside of the city to a place called House of Sorrows'. There she
would sit and cry. She would speak ill of the usurpers of Ali's rights. She
would cry and lament for hours. She spent her short life crying and cursing her
fate until she died. She requested in her will that she be buried at night so
that those who thought ill of her would not follow her funeral and they would
not know where she was buried.'
What we learn in Part Two is a far cry from what we had known. Is that a
Moslem female child who defends her father against the elders of her tribe? Is
that a Moslem female child who, holding her father's hand, accompanies him into
the bazaar, listens to his debates and walks with him to her home?
Is that a Moslem woman who stands at the door and defends her husband and
her home when usurpers try to burn it down? Is that a Moslem woman who tells
the newly elected Caliph that he has displeased God and God's Prophet by not
listening to the Prophet's advice and taking only his own interests to heart?
Is that a Moslem woman who when she finds injustice and oppression speaks out
with the totality of her being, not fearing the outcome of her words for‑she
knows she speaks with the tongue of Truth?
Let us turn to her last sermon and have her own words tell us what she
really believed and practiced. When Fatima was ill with the final sickness
which caused her death, the wives of the Emigrants and Companions of the
Prophet went to visit her to ask how she was feeling. Abu Bakr had been elected
Caliph and Ali was put aside. In reply to them, after asking for the blessings
of God for her father, Mohammad, she said:
"By God I am alive while I have nothing but contempt
for this world. I detest your men. After I tried to show them who their real
enemy was and they did not listen, I put them aside.
"How ugly are the sharp edges of swords when they are broken and
then play with people's efforts and struggles which so many have undertaken,
destroying the fortifications, breaking spears, making devious decisions and
standing on the precipice of material and personal self‑desires. What a
terrible future they are preparing for by causing the wrath of God and thereby
bringing about permanent torment for themselves.
"l tried to awaken them to their acts and show them the burden they
had placed upon their own shoulders. They deserve to be slaughtered, to be
wounded‑by swords. Those who act oppressively are far from ‑the
blessings and mercy of God. Woe be to those people. They brought down a leader (Ali)
who was at the peak of the mission. Mountains form upon the unconquerable
pillars of prophecy, the place of inspiration, the wise and expert dominated
by both routine and spiritual affairs. Beware! This is an obvious loss.
"By God, why did they dislike Ali? Were they afraid of the sharpness
of his sword in supporting right and truth, his braveness in fighting and
martyrdom, his killing of oppressors, his effective blows in words and his
anger for the sake of God?
"By God, if they had followed the selection of the Prophet, Hazrat
Ali, he would have guided anyone who had gone astray and if one rejected the
right reasoning Ali would have shown the error in a way that neither would the
rider be hurt nor the horse he is riding upon, wounded.
"If Ali had been leader, he would guide them to a clear, sweet
spring of water. The watering spring would be full, its shores clean and sound
and he would return them safely to the edge after they had drank from the
water.
"He would advise them in things both manifest and hidden without any
benefit to himself from their needs and without taking more than a small share
for himself ‑ just enough so that he would not go thirsty or hungry. In
such a case, worshippers of this world (materialists) would be distinguished from
the asectics and the right ones from the antagonists.
"God says, 'if citizens are faithful and avoid wrong deeds, We will
give blessings from heaven and earth to them. But they deny the truths so we
captivated them for their deeds. From those who oppressed, the results of their
actions will be returned to themselves: They cannot change the traditions of
history.'
"Arise! Arise! If you stay a while you will see the wonders of
nature, but more wonderful than these is speech. What is their argument? What
pillars do they support? What rope do they hold onto? What family do they
admire and dominate over?
"What a terrible leader they have elected (Abu Bakr). What a
terrible helper they have appointed (Omar). What a wrong and oppressive
exchange they have made! By God, they gave superiority to those who deferred
their decision to become Moslems rather than to those who were the pioneers.
They elected weak ones instead of strong ones. They destroyed those who believe
they are performing good affairs. They are corrupters who do not understand.
"Woe be to them! Is it not more worthy to follow the one who guides
rather than the one who cannot find his way if he is not guided? What has
happened to you? What kind of a judgement is this? You have impregnated the earth
with your act. Just wait until the time when it gives birth. I swear to you,
instead of milk, you will have buckets full of blood and poison will flow from
the breasts of the newborn.
"It is then that the destroyers of rights will lose and those who will
come in the future will find and realizethe terrible results of what the
ancestors have done. So you should be satisfied with your daily affairs and
live in peace prior to the storm and terrible revolts.
"For then, the sharp swords of the dominations of the oppressors,
anarchy and the rule of tyrants will overcome you. The oppressors will enslave
you. No public assets except a small quantity will remain. They will cultivate
with force what you have planted with love. At that time you will only sigh for
there will be nothing that you can do because you were blind and could not see
the truth. They will oblige you because you have turned your faces from the
right way and you did not accept it."
Why has Fatima been misunderstood? Why have our women been lost to either
outdated forms or new imports? Why has she been exploited? Shariati tells us in
the words of Hazrat Ali, "two parties are required in order to bring about
oppression. One is the oppressor and the other is the one who accepts
oppression. Oppression cannot be one sided. An oppressor cannot perform
oppression in the air. Oppression is like a piece of iron which is formed by
the striking of the hammer of the oppressor upon the anvil of the
oppressed." Thus, women themselves participated in the attack upon their
values by allowing themselves to be oppressed and by not searching out their
roots.
With the awareness which Shariati brings to us, our coming to know Fatima
brings about a responsibility and a committment to those who first ask,
"Who am I" and then search out the answer in the authenticity and
geniuneness of their own culture. The responsibility and committment grows
through love and faith. Our knowledge becomes illuminated because Shariati has
awakened this responsibility within us. With Fatima as our model, we learn to
fight injustice and oppression. We turn from ourself to others. We become
actively involved in society's ills because she as she really was, is our
symbol, our model, our heroine.
This is not to deny the spiritual presence and essence of Fatima who has
inspired thousands of artists, poets, writers and artisans. At one point we
learn that the Prophet gave her a prayer instead of the domestic help that she
had asked for. She grew from this for this nourished her spirit and strengthened
her committment to God and His people. But it is rather to complement it for as
Jalal al‑din Rumi tells us, "The physical form is of great importance;
nothing can be done without the consociation of the form and the essence.
However often‑you may sow a seed stripped of its pod, it will not grow;
sow it with the pod, it will become a great tree." (Fihi ma fi, p. 19‑21). And as every artisan know, it is the clay itself which determines
the forms that can be created.
Having awoken and become aware to the real Fatima presented by Shariati,
Iranian women were able to arise and play a major role in the Islamic
Revolution of Iran. They fought against oppression and injustice side by side
with the men. Clothed in the modest dress of what Fatima might have worn, they
found no impediments to their freedom to act, to fight, to resist.
After the Revolution, Iranian women who had asked themselves Shariati's
question, "Who am I?," are trying to come to know themselves as being
like Fatima' for one must remember that only Fatima is Fatima.
Laleh Bakhtiar
June, 1980.
[1] A hoseiniyyeh is a traditional religious center where the
people gather to see passion plays, in particular, those related to the third
Shi'ite Imam, Imam Hosein, and his martyrdom at Karbala. The Hoseiniyyeh
Ershad, referred to here, is located in Tehran. It is a center built in the
late 60's and has extended the meaning to include a center for lectures about
Islam. Ali Shariati was one of the
first people to lecture here and drew crowds in the thousands. People gathered
in the streets and surrounding areas to hear him. But as the former regime
began to fear his effect, they closed down the center for several years. It was
re‑opened after the Revolution.
Note: the letter (s) which follows the name of the Prophet
Mohammad (s) is a customary abbreviation for the benediction salli aLah alih wa alihi, (may the
blessings of God be upon him and his family'). The letter (a) which follows
the name of Hazrat Ali or Hazrat Fatima or the other Imams is the abbreviation
of alayhi salam, (peace be upon
them).
