The fracture of the ummah begins after the Prophecy withdraws, with the family drama over inheritance (Fatimah claimed she was given the land of Fadak and this was denied her) and succession to rule as King (Ali or Abu Bakr). Some sources tell us that when Abu Bakr and Umar came to the house of Ali, demanding allegiance to Abu Bakr as king, Fatimah threatened to remove her hijab, revealing her hair. Upon this warning, Abu Bakr departed.
What is Fadak and what is the nature of Fatimah’s hair, that it should be fearful to the Caliph? (He is the correct Caliph for the unfolding, let us make this clear at the outset — the order of the Four Caliphs is right, correct and Divine).
She wears a hijab of speech, acts and intimation — a woolen, patchwork hijab. Beneath it is her hair, which form reflective conduits of light from the inner mirror of the secret Feminine (the Feminine that is beneath the the other known Feminine of engendered differentiation). Her hair acts as a mirror conduit of reflected Light upward into her outer sister’s codomain, but the hijab of Fatimah maintains regulation of this Light into difference.
This is why she is given this separate land, the secret land of Fadak: it is from the depths of this land that the reflective conduits flow outwards. The land of inheritance that her father gifted through entering into his cloak. This land is separated from the Caliphate, from the kingdom (and I am actually speaking symbolically here all the way, remember — this is all a psychological drama). Her inheritance is separate from the other female form of the shariah (my version of the true shariah, not the literalist nonsense we can discount). It is the “otherness” of Prophecy or the intimacy of Prophecy: that which belongs to Prophecy directly, rather than that which Prophecy relates to and transforms. Like the difference between being milk and being offered milk.
And what Allah restored to His Messenger from them – you did not spur for it any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent. And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for near relatives and orphans and the traveler – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah: indeed, Allah is severe in penalty. (59:6-7)
So the reflected light is channeled outward through her hair, like mirrored fibre optical cables. Her hair thus mirrors the fibre optic cables of the beard of the Greater Face and the smaller image of the beard in her husband Ali, but is more fearful in its Femininity: precisely because (like the land of Fadak) it is a secret possession that is located geographically within our first level caliphate! That is, while one might imagine that such a Prophetic possession is possible only at a higher plane of reality — say, at the level of the being-things, the metamodel of wine — it is, in fact, accessible and right here before us within this reality of the kingdom. Or, mixing maps (and constitutions of the Feminine), it is accessible within the Feminine: as a secret Feminine within the Feminine. So Abu Bakr withdraws, because the secret land is separated and transmits upwards into his containing Caliphate and, as the archetype of the king — while he can be transformed and mediated by Prophecy in judgement — nevertheless, his realm is one of transformation and inscription, while her land is one of being “possessed”. The king always desires ownership of that possession, and comprehends its value due to his (spiritual) wealth taught to him by Prophecy. So the king searches for it in conquest but at the same time it is fearful to him — because it sources his vision and that is fearful, if the source is exposed — and so he retreats. Possession negates transformation/camels/horses/movement: and so the king withdraws at this threat.
I’m not going on about the real life politics of the schism — but rather the inner politics of our psychological relationship to Prophecy, of being possessed and transformation.
Take off that scarf, my daughter, and the kingdom of Feminine transformation will — by itself self-reflexive transformative reading — take itself into its situated secret Feminine of possession.