Why Lady Ma‘sūmah Never Married — The Family Will, Political Fear and Her Sacred Role

The secret behind Lady Ma‘sūmah’s remaining unmarried: read on to learn the main reasons given in classical sources.

Why did Lady Ma‘sūmah (s) not marry?

A historian of Islamic studies says: after the martyrdom of Imam Kāẓim (ʿa), his daughters were placed under the custody of Imam Riḍā (ʿa) by the Imam’s will. Imam Kāẓim wrote that none of his daughters should be married off by maternal brothers, rulers, or paternal uncles without the permission and consultation of Imam Riḍā; doing so without his consent would be opposing God and the Prophet and contesting God’s sovereignty. Imam Riḍā alone would decide whom to marry them to, and whom he did not approve, he would not be married.

Lady Ma‘sūmah was raised in the household of an infallible father and brother, and being nurtured in Imam Riḍā’s care produced an exceptional and singular personality in history.

A scholar of religious knowledge emphasises that from childhood she was an outstanding, learned woman. The article compares her character and learning to Lady Fāṭimah (s) and Lady Zaynab (s), and quotes Imam Kāẓim as expressing extraordinary praise for her.

He adds that in personal qualities and spiritual perfection she was exceptional among Imam Kāẓim’s children; after Imam Riḍā, Lady Ma‘sūmah held the highest rank. Shaykh Mufīd is cited saying that among Imam Kāẓim’s many daughters she was foremost, and Shaykh ʿAbbās Qummī likewise praises her unique standing.

In regard to Lady Ma‘sūmah

After Imam Kāẓim’s martyrdom and by his will, his daughters were placed under Imam Riḍā’s protection; the Imam had mandated that none of his daughters be given in marriage without Imam Riḍā’s consultation and approval. Thus Lady Ma‘sūmah and her sisters remained under Imam Riḍā’s guardianship.

A historian explains: Lady Ma‘sūmah reached such a rank in worship and servitude that she acquired the epithet “Ma‘sūmah” — a person who, while capable of sin, by spiritual attainment refrains even from lesser transgressions.

The article highlights Ma‘sūmah’s modesty and chastity: like Lady Fāṭimah, non-mahram men rarely if ever saw her; she avoided mixing with non-mahram men. During her migration in defence of Imam Riḍā, she travelled with male mahram relatives in the caravan, spoke publicly only to women from behind a screen, and defended her brother’s claims from that protected position.

One praised attribute is her exceptional love and loyalty to Imam Riḍā; she always followed him and never acted contrary to his directives.

Daughters today are urged to follow this example of obedience to parents (so long as parental orders do not conflict with God’s commands); the article also links this to contemporary social concerns, arguing that modesty and parental guidance remain important for young women.

The researcher says the reason that Lady Ma‘sūmah and her sisters did not marry should not be sought only in their father’s will or solely in lack of suitable matches; another major reason was the severe climate of fear and repression under Hārūn and Maʾmūn. People were afraid to visit the household of Muṣā ibn Jaʿfar (Imam Kāẓim) or his children, and no one dared take on a marriage into that family.

Thus, because of lack of an equal match, and the harsh Abbasid oppression, Lady Ma‘sūmah never married. Nevertheless, she maintained chastity and purity, and the article encourages young women to emulate her.

Reasons for Lady Ma‘sūmah’s singleness

Lady Ma‘sūmah also stands out in knowledge and learning. Political pressure and Abbasid injustices in her lifetime made the transmission of hadiths difficult. Still, her name survives among chains of narrators for several traditions, showing her role as a transmitter.

The article lists traditions attributed to her during her migration to Iran — such as narrations concerning the event of Ghadīr, the hadith of status, the hadith of the ascension (Miʿrāj), and the hadith of the Golden Chain — all reported as coming from her while en route to Qom. These narrations centre on Imamate and the rights of the Prophet’s family, and were used as evidence for the household’s claims. During her residence in Qom she answered women’s questions about Imamate and defended Imam Riḍā’s position.

The researcher notes that despite the oppressive climate, she bravely defended the true Islam and the message of Imamate, making her an example for modern women to revive Islamic duties.

The article laments that some in today’s society mistakenly think relaxed dress increases marriage chances, whereas the writer argues that immodesty does not raise marriage rates and may contribute to delays.

Lady Ma‘sūmah’s outstanding scholarship and courage meant that, even under suppression where reporting traditions was dangerous, her narrations remained and testify to her role. She defended Imamate, answered the questions of Qom’s women, and explained Maʿmūn’s policies and the challenges of the time.

The researcher and a teacher at al-Zahra institute calls Lady Ma‘sūmah an exemplar of piety and perseverance for young women. He adds that her perseverance, scholarship, courage, support for the Imam and tireless effort are lessons for girls today.

She is said to have taught that reaching a high spiritual rank is possible through piety and effort; by striving in faith and morality one can become counted among the Godly, and thus Lady Ma‘sūmah stands out among the Imam family as a unique, exemplary figure.

The article also states that she defended the Imam and was among those martyred or suffering in the cause of supporting Imam Riḍā; after enduring many hardships and witnessing the martyrdom of many of her brothers and the horrors akin to Karbala, she departed in a martyr-like journey at age 28.

Different opinions on why Lady Ma‘sūmah remained single

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