Why Are There Two Dates for the Martyrdom of Lady Fatima al-Zahra?

Shia Muslims commemorate the martyrdom of Lady Fatima al-Zahra (peace be upon her), the daughter of Prophet Muhammad (peace be upon him and his family), on two main dates: 13 Jumada al-Ula and 3 Jumada al-Thani. These occasions are commonly known as the First and Second Fatimiyya.

But why are there two dates? Did early Islamic sources report different dates for her death? And which date do Shia scholars consider more reliable?

The answer lies in two different reports found in Shia hadith literature. One says that Lady Fatima lived for 75 days after the Prophet’s death, while another reports 95 days. Both reports have a place in discussions of Shia history, although many Shia scholars have preferred the second date.

To understand this difference, we need to examine the original narrations and the views of important Shia scholars.

In One Minute: Why Are There Two Fatimiyya Dates?

The two main dates are based on different reports about how long Lady Fatima al-Zahra lived after the death of her father, Prophet Muhammad.

The First Fatimiyya is associated with the 75-day report found in Al-Kafi. The Second Fatimiyya is associated with the 95-day report recorded in Dalail al-Imama and with historical dates recorded by Shia scholars.

These are two commemorative periods based on different historical and religious reports. They do not mean that Lady Fatima died twice.

1. The 75-Day Report: What Does Al-Kafi Say?

One of the most important sources for the 75-day report is Al-Kafi, a major Shia hadith collection compiled by Muhammad ibn Ya'qub al-Kulayni, who died in 329 AH.

In a narration attributed to Imam Ja'far al-Sadiq (peace be upon him), the book states:

Translation:

“Fatima (peace be upon her) remained alive for seventy-five days after the Messenger of Allah (peace be upon him and his family).”

The narration continues by describing her profound grief after the death of her father. It also relates that the Angel Gabriel came to console her and inform her about matters concerning her father and her descendants, while Imam Ali (peace be upon him) recorded what was communicated.

Source: "Al-Kafi, Book 4, Chapter 114, Hadith 1" .

This report is important because it places the 75-day figure in an early and influential Shia hadith collection. It is not simply a date invented by modern calendar publishers.

How did Shia scholars evaluate this narration?

Allama Muhammad Baqir al-Majlisi, a major Shia scholar, classified the chain of this narration as sahih in his commentary Mir'at al-Uqul, as recorded alongside the hadith in the cited edition of Al-Kafi.

This is a significant scholarly judgment. However, an individual scholar’s grading should not be confused with universal agreement among all Shia scholars about the exact date of Lady Fatima’s death.

The key point is that the 75-day report has a serious place in Shia hadith scholarship. Any accurate explanation of Fatimiyya should acknowledge it.

2. The 95-Day Report: What Does Dalail al-Imama Say?

The other major report is found in Dalail al-Imama, a work attributed to Muhammad ibn Jarir al-Tabari al-Imami. He should not be confused with the better-known Sunni historian Muhammad ibn Jarir al-Tabari.

In the commonly published text of Dalail al-Imama, a narration attributed to Imam Ja'far al-Sadiq records both the 95-day period and a specific date for Lady Fatima’s death.

The relevant Arabic passage reads:

Translation:

“After her father’s death, she lived for ninety-five days. She passed away in Jumada al-Thani, on Tuesday, when three days of the month had passed, in the eleventh year after the Hijra.”

Source: "Dalail al-Imama, page 79"

This passage is especially relevant because it does more than give a duration. It connects the 95-day report with the third day of Jumada al-Thani in the eleventh year after the Hijra.

That is the principal historical basis for the Second Fatimiyya.

An important detail: The printed text notes a variant reading

The same edition of Dalail al-Imama includes a footnote stating that some copies read “seventy” instead of “ninety-five” at this point.

This matters because it shows that differences in transmitted texts are part of the discussion. However, the variant noted in this edition reads seventy, not seventy-five. It therefore does not, by itself, prove that the entire difference between the two famous reports arose from a single copying error.

The safest historical conclusion is that the published text supports the 95-day report, while variations in its transmission deserve careful attention.

3. Why Is 3 Jumada al-Thani an Important Date?

The third of Jumada al-Thani is not simply a date chosen by modern Shia communities. It is explicitly recorded in an important work by Shaykh al-Mufid, one of the best-known early Shia scholars.

In Masar al-Shia, Shaykh al-Mufid (d. 413 AH) writes:

Translation:

“In the month of Jumada al-Thani, on its third day in the eleventh year after the Hijra, Lady Fatima, the daughter of the Messenger of Allah (peace be upon him and his family), passed away.”

Source: "Shaykh al-Mufid, Masar al-Shia"

This is direct evidence that the third of Jumada al-Thani was recorded as her date of death in an early Shia scholarly work.

There is, however, an important distinction. In this passage, Shaykh al-Mufid records the date; he does not state the 95-day duration in the quoted sentence. His testimony supports the historical importance of the date, but it should not be presented as if this particular passage independently proves the 95-day calculation.

The 95-day report in Dalail al-Imama and the date recorded by Shaykh al-Mufid reinforce the historical basis for observing the Second Fatimiyya.

4. Why Do the Two Reports Produce Different Dates?

The difference begins with the reported length of time Lady Fatima lived after the Prophet’s death.

In the commonly followed Shia calendar, the Prophet’s death is commemorated on 28 Safar. When the two reported durations are applied to this date, they lead to the two principal Fatimiyya periods.

• The 75-day report is associated with 13–15 Jumada al-Ula.
• The 95-day report is associated with 3–5 Jumada al-Thani.

Some calendars highlight 13 Jumada al-Ula and 3 Jumada al-Thani as the principal days, while others refer to a three-day commemorative period.

The difference between the two dates is therefore not merely a disagreement among modern calendars. It reflects different reports preserved in religious and historical literature.

Could an old manuscript error explain the difference?

Some writers have suggested that differences in early Arabic manuscript writing may have contributed to the disagreement between the 75-day and 95-day reports.

The Arabic expressions for seventy-five and ninety-five are visually similar in their written forms:

• Seventy-five: خَمْسَةٌ وَسَبْعُونَ
• Ninety-five: خَمْسَةٌ وَتِسْعُونَ

In early Arabic writing, differences involving letters and their dots could sometimes lead to different readings. This has been proposed as one possible explanation for the variation.

However, this explanation should be treated as a hypothesis, not an established historical fact. The existence of different reports and variant readings does not prove that a single scribal error caused the entire disagreement.

A careful account should distinguish between what the sources actually record and what later writers have proposed as an explanation.

5. Which Date Do Shia Scholars Consider More Reliable?

There is no single answer that can be presented as the unanimous judgment of every Shia scholar.

A number of Shia scholars and writers have preferred the 95-day report and the third of Jumada al-Thani. They point to the report in Dalail al-Imama and to historical works that explicitly record this date.

For example, the scholarly response published by "IslamQuest" explains that many Shia scholars consider the 95-day report more reliable. It also acknowledges that the 75-day report appears in Al-Kafi and has been regarded as authentic by some hadith scholars.

The evidence therefore needs to be assessed carefully:

For this reason, it is more accurate to say that the 95-day report has been preferred by many Shia scholars, while the 75-day report also has an important place in Shia hadith literature.

Recognizing both reports does not require treating every historical report as equally strong. It requires explaining the evidence without claiming certainty that the sources do not establish.

6. Why Do Shia Muslims Observe Both Fatimiyya Periods?

The First and Second Fatimiyya preserve the memory of Lady Fatima al-Zahra in accordance with the two principal reports.

For many Shia Muslims, these occasions provide an opportunity to remember her relationship with the Prophet, her place in the Prophet’s family, and the suffering associated with the events following his death.

Observing both periods does not mean that Shia Muslims believe she died twice. Rather, the two commemorations reflect the continued importance of her memory despite the disagreement over the exact date.

Communities may differ in how many days they observe Fatimiyya and which date receives the greatest emphasis. The most widely recognized two periods remain the First Fatimiyya in Jumada al-Ula and the Second Fatimiyya in Jumada al-Thani.

The disagreement over the date does not diminish the importance of Lady Fatima in Shia religious life. It is a historical question that scholars have addressed through hadiths, historical works, and the evaluation of transmitted reports.

Frequently Asked Questions

Why are there two dates for Lady Fatima’s martyrdom?

Because two principal reports give different durations for her life after the Prophet Muhammad’s death. One says 75 days, while the other says 95 days.

What is the First Fatimiyya?

The First Fatimiyya is the commemorative period associated with the 75-day report, commonly observed around 13–15 Jumada al-Ula.

What is the Second Fatimiyya?

The Second Fatimiyya is associated with the 95-day report and the date of 3 Jumada al-Thani. It is a major period of mourning for Lady Fatima among Shia Muslims.

Which date do many Shia scholars prefer?

Many Shia scholars and writers have preferred 3 Jumada al-Thani, drawing on historical and hadith sources. However, the 75-day report also appears in Al-Kafi and has received a positive assessment from important Shia hadith scholarship.

Does the Quran specify the date of Lady Fatima’s martyrdom?

No. The exact date is discussed through historical and hadith reports rather than a Quranic verse that identifies the day of her death.

Why does the Gregorian date change every year?

The Islamic calendar is lunar, while the Gregorian calendar is solar. As a result, the Gregorian date corresponding to Jumada al-Ula or Jumada al-Thani changes from year to year.

Conclusion: Understanding the Two Fatimiyya Dates

The existence of two principal dates for the martyrdom of Lady Fatima al-Zahra reflects different reports preserved in Shia religious literature.

Al-Kafi records that she lived for 75 days after her father’s death. Dalail al-Imama records a 95-day report and identifies the third of Jumada al-Thani as the date of her passing. Shaykh al-Mufid also records the third of Jumada al-Thani in Masar al-Shia.

Many Shia scholars have preferred the Second Fatimiyya date, but it would be inaccurate to dismiss the 75-day report or claim that every scholar agrees on one answer. Differences in transmitted texts may form part of the explanation, although the precise cause of the disagreement cannot be established with certainty from the evidence discussed here.

Understanding these sources helps explain why Shia Muslims commemorate both Fatimiyya periods. More importantly, it allows readers to understand the historical question with respect for Lady Fatima al-Zahra and with care for the evidence preserved by the scholars who studied her life.