Aubaid Ahmad Akhoon
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Allama Muhammad Iqbal, often celebrated as the Poet of the East, was more than just a literary figure. He was a philosopher, visionary, and a voice that resonated with the Muslim Ummah during a time of cultural decline and political subjugation, especially in the Indian subcontinent. His writings, deeply immersed in Islamic spirituality, emphasized the need for Muslims to reconnect with their glorious past and draw inspiration from it to build a more dignified and empowered future. For Iqbal, Islamic history offered countless examples of unwavering faith, courage, and perseverance, with none more profound than the family of the Prophet Muhammad (PBUH). Among them, Hazrat Fatima Zahra (S.A.) held a special place in his heart.
Adherence to Tradition: A Scholarly Perspective
While Iqbal was deeply moved by the values that Hazrat Fatima Zahra (S.A.) embodied, the importance of adhering strictly to Islamic tradition has been a subject of extensive scholarly debate. One such scholar was Imam Ibn Taymiyyah, a renowned Sunni jurist from the 13th and 14th centuries, who wrote prolifically on theology, law, and spirituality. In works like Iqtida’ al-Sirat al-Mustaqim and Majmu’ al-Fatawa, Ibn Taymiyyah strongly advocated for sticking to the teachings of the Prophet Muhammad (PBUH) and his companions. He cautioned against innovations (Bid’ah) in religious practices that deviate from Islamic principles. He argued that such innovations could lead believers astray from the true path of Islam.
Ibn Taymiyyah’s views on Bid’ah remind us to reflect on how one practices Islam, ensuring that every act of worship is rooted in authentic tradition. This focus on religious authenticity aligns with the reverence Iqbal had for figures like Hazrat Fatima Zahra (S.A.), whose life exemplified the purity and essence of Islamic values.
Sheikh Muhammad bin Abdul Wahhab and the Call for Reform
In the broader context of Islamic history, another towering figure, Sheikh Muhammad bin Abdul Wahhab, emerges as a reformer whose mission paralleled Iqbal’s vision of returning to the essence of Islamic teachings. Though born in different centuries both scholars were dedicated to reviving the core principles of Islam. Sheikh Muhammad dedicated his life to reviving the monotheistic foundations of Islam and confronting practices that deviated from the teachings of the Prophet. His seminal work, Kitab al-Tawhid, remains a timeless masterpiece on the core tenets of monotheism. His journey into reform began with a profound sense of duty to enjoin good and forbid evil, vividly portrayed in Maulana Masood Alam Nadwi’s work, Muhammad bin Abdul Wahhab: A Misunderstood and Defamed Reformer.
Like Iqbal, Sheikh Muhammad’s mission faced resistance from scholars whose vested interests were challenged by his call for reform. However, his unwavering dedication to enjoining good and forbidding evil parallels Iqbal’s own call for a spiritual renaissance inspired by figures like Hazrat Fatima Zahra (S.A.). Both sought to reform the Muslim world by returning it to its pure, unadulterated roots, exemplified by the lives of the Prophet’s family.
Hazrat Fatima Zahra (S.A.) in Iqbal’s Vision
Among all historical figures, Hazrat Fatima Zahra (S.A.) stood as a beacon of spiritual and moral excellence in Iqbal’s view. She epitomized the ideal Muslim woman—strong in faith, virtuous in character, and unwavering in her dedication to her family and community. Iqbal revered her as the embodiment of Islamic values, particularly in her roles as a daughter, wife, and mother within the most esteemed family in Islam.
In one of his well-known poems, Iqbal draws a striking comparison between Hazrat Fatima Zahra (S.A.) and Hazrat Maryam (Mary), highlighting the unique honor that Hazrat Fatima holds in Islamic tradition:
“Maryam az yak nisbat-e-Isa azeez,
Az seh nisbat Hazrat-e-Zahra azeez”
(Hazrat Maryam is honored due to her relation to Jesus,
But Hazrat Zahra is honored by three relations.)
Here, Iqbal acknowledges Hazrat Maryam’s revered status as the mother of Hazrat Isa (A.S.) but elevates Hazrat Fatima Zahra (S.A.) by emphasizing her connection to three exceptional figures: her father, the Prophet Muhammad (PBUH); her husband, Hazrat Ali (A.S.); and her sons, Imam
Hasan (A.S.) and Imam Hussain (A.S)
The Light of the Prophet’s Household
In another moving couplet, Iqbal celebrates Hazrat Fatima as the cherished daughter of the Prophet Muhammad (PBUH):
“Noor-e-chashm-e-Rahmat-ul-
Aan Imam-e-awwalin wa aakhirin”
(She is the light of the eyes of the Prophet,
The leader of the first and the last.)
Iqbal’s admiration is clear as he describes Hazrat Fatima as the spiritual legacy of the Prophet (PBUH), whose mission was to awaken a world submerged in darkness. Hazrat Fatima, as his beloved daughter, was central to that mission.
Hazrat Fatima Zahra (S.A.) as a Mother and Wife
Iqbal’s admiration extends to her roles as a mother and wife. As the spouse of Hazrat Ali (A.S.), hailed as the “Lion of Allah” for his bravery and devotion to Islam, she nurtured their children, particularly Imam Hussain (A.S.), whose stand at Karbala against tyranny and injustice became one of the most significant events in Islamic history. Hazrat Fatima’s role in raising such figures of moral and spiritual stature emphasized the continuity of the Prophet’s mission through her progeny.
“Bano e Aan Tajdar-e-Hal Ata,
Murtaza Mushkil Kusha Sher-e-Khuda”
(She is the wife of the prince of Hal Ata,
The courageous lion of Allah, Hazrat Ali.)
As a mother, Hazrat Fatima’s influence was profound, especially in shaping the lives of Imam Hasan (A.S.) and Imam Hussain (A.S.), two pillars of Islamic history. Iqbal beautifully captures this legacy in another couplet:
“Madar-e-aan markaz-e-parkar-e-ishq,
Madar-e-aan karwaan-salar-e-ishq”
(She is the mother of the center of love,
The mother of the leader of the caravan of love.)
Here, Iqbal refers to Imam Hussain (A.S.) as the “center of love,” whose sacrifice at Karbala symbolizes resistance against oppression and injustice. Hazrat Fatima’s nurturing role in shaping her son’s values magnifies her importance in the continuity of the Islamic ethos.
Generosity and Compassion
Another dimension of Hazrat Fatima’s character that Iqbal extols is her generosity. Her selflessness and compassion for the less fortunate are captured in this verse:
“Behar-e-muhtaji dilash aan guneh sookht,
Ba yahudi chadar-e-khud ra furokht”
(For the sake of a needy person, her heart burned,
She sold her own cloak to a Jew.)
This couplet recalls an incident where Hazrat Fatima sold her own cloak to assist a needy person, showcasing her willingness to sacrifice personal comfort for the welfare of others.
Iqbal’s Reverence for Hazrat Fatima Zahra (S.A.)
Iqbal’s devotion to Hazrat Fatima Zahra (S.A.) is profound, bordering on spiritual reverence. In a touching verse, he expresses his yearning to show his devotion:
“Rishtah-e-aayeen-e-haq zanjeer-e-paast,
Paas-e-farmaan-e-Janab-e-
Warna gard-e-turbatash gardid may,
Sajdah ha bar khaak-e-oo pasheed may”
(The laws of Islam bind my feet,
And the commands of the Prophet Mustafa (PBUH) I respect,
Otherwise, I would circle her grave,
And place my forehead on her sacred dust in eternal prostration.)
In this verse, Iqbal conveys the depth of his respect for Hazrat Fatima Zahra (S.A.), affirming that if it weren’t for religious injunctions, he would devote himself entirely to honoring her grave. This reflects the immense spiritual connection he felt towards her.
Bottom line : For Iqbal, Hazrat Fatima Zahra (S.A.) was not merely a historical figure but an embodiment of values that could reinvigorate the Muslim Ummah. Through her life, Iqbal envisioned the potential for Muslim women to rise as paragons of virtue, strength, and leadership. His poetic homage to her is not only a reflection of his admiration but also a call to recognize the timeless lessons her life offers. Through her example, Iqbal believed that the Muslim world could find the inspiration to navigate its challenges and reclaim its rightful place in history.
