The theology of Lady Fatimah (peace be upon her) represents more than a spiritual doctrine—it is the embodiment of conscious faith and responsible dissent. From the passionate cry of Lady Fatimah (peace be upon her) in the mosque to the steadfast resistance of a nation under sanctions, one unifying logic flows: defending justice, dignity, and autonomy.
✍|by Mahdi Ameri
Introduction: A Theology That Speaks
To speak of Fatemi theology is to refer to the intellectual and practical system rooted in Lady Fatimah’s life—grounded in the tenets of infallibility (ʿiṣmah), monotheism, belief in prophecy and leadership (imamat), and faith in the hereafter. This theology unites conscious faith with social responsibility, justice, and resistance to distortion and oppression. Lady Fatimah’s famous sermon was the first theological–political protest after the Prophet’s departure, not merely defending her personal right, but acting for the people, the course of history, and the community, so that society might align with true leadership and achieve genuine felicity. Viewed in this light, every action of Lady Fatimah (peace be upon her) is drawn from a conviction that defines what we call Fatemi theology.
The Theology of Fatemi and Conscious Faith
Lady Fatimah (peace be upon her) is regarded as infallible, and all her words and actions flowed from a sense of duty and conscious faith—faith that necessarily entails social and political responsibility. This conviction formed the foundation of her judgments and her act of protest.
Her epic sermon is a complete distillation of this theology: in a single discourse she addresses monotheism, prophecy, the question of leadership, and the wisdom of legislation in Islam. She speaks as if her audience is ignorant of Islam, for indeed she confronts those seeking to seize or silence the truth. Her protest was not sentimental or emotional, but deliberate, committed, responsible—and in the interest of the community.
The Seizure of Fadak: Political Injustice, Theological Betrayal
The event of Fadak was far more than a dispute over property; it symbolized the seizure of rights, distortion of faith, and practical polytheism. The political power sought to revoke Fadak and impose economic sanctions to suppress the voice of justice and leadership, depriving society of means to defend itself. Staying silent before such injustice is to partake in oppression. The Fatemi theology shows that conscious faith entails social and political responsibility, and Lady Fatimah’s protest defended both the path of guidance for the community and the historical dignity of society.
Monotheism: The Foundation of Protest Theology
In her sermon on Fadak, Lady Fatimah (peace be upon her) analyzes three pillars of Fatemi theology:
- Monotheism (Tawḥīd): No authority but God has the right of legislation or ownership. Seizure is a violation of monotheism in practice.
- Prophethood (Nubuwwah): The mission of prophets is to uphold truth and restore justice. In her sermon, she sees prophecy as inherently political and social.
- Leadership (Imamat): Divine guidance must continue. Without legitimate leadership, society falls prey to fragmented power and illegitimate dominion.
The Continuation of Protest Theology into Our Time
In modern times, the law of capitulation resurrected the logic of Fadak’s seizure. This law stripped nations of jurisdiction in their own land and threatened political independence. Imam Ruhollah Khomeini’s objection to it was directly connected to Fatemi theology—just as Lady Fatimah exposed the logic of the oppressors in the mosque, Imam Khomeini revealed the logic of legal distortion and domination, awakening society to the dangers of subjugation.
From his exile in 1964 to the takeover of the U.S. embassy in 1979, a single intellectual thread ran: rejecting domination, sanctions, and dependence—and restoring the dignity and autonomy of the nation.
A generation of faithful youth renewed the Fatemi cry: the rights of nations are not for sale. This protest defends independence, justice, and the guided path of the community. In this regard, November 4 (13 Aban) becomes the modern embodiment of Fatemi theology in the age of media, politics, and economic sanctions: it shows that the struggle of explanation (jihād al-tabyīn) and protest always serve the people, the community, and the course of history.
Sanctions Today: Repeating the Same Logic
Economic sanctions on believing nations are a new form of the same logic of seizure and restriction. On the surface, financial constraint—but in truth, an attempt to silence faith and national independence. The firmness of leadership and people in standing up to this manifest injustice is rooted in Fatemi theology grounded in monotheism.
Lady Fatimah’s sermon was the first example of jihād al-tabyīn: rational, committed, responsible protest against distortion and injustice. She showed that faith devoid of active participation in justice and defense of rights is incomplete. Today, jihād al-tabyīn continues that same Fatemi theology: renewing the logic of protest in media and politics, resisting distortion of religion, opposing economic and political oppression, reviving practical monotheism and intellectual independence for the community.
From: Tasnimnews