Shahadat of the Commander of the Faithful, our first Imam, Imam Ali (A।S।)

Shahadat of the Commander of the Faithful, our first Imam, Imam Ali (A।S।) - 21st Ramadhan Shrine of 1st Imam Ali (Aप्रोफेथूदS।) in Najaf, Iraq Name: Ali Title: Amir al-Muminin, Al-Murtaza Designation: 1st Imam Kunyat: Abul Hasan, Abul Hasnayn Father: Abu Talib Mother: Fatema Bint-e-Asad Born: 13th Rajab (600 AD) Died: 21st Ramadhan, 40 AH (661 AD) Martyred: Poisonous Sword by Ibne Muljim (May the curse of Allah and his creatures befall on him) Buried: Najaf, Iraq The night, which is better than one thousand months (83 years) is marked not in joy and happiness – rather in grief and tears। A night in which the ‘destinies’ of all are written and recorded is not one in which we focus only on our own material and spiritual needs, rather, one in which we direct all of our attention to our master in recalling the greatest crime which was perpetrated। This sacred night of the 21st of the Month of Ramadhan is a night engulfed in grief and misery over the injustices perpetrated against the greatest worshipper and servant of Allah after the Noble Messenger। After suffering for two long and painful days from the severe blow of the sword of ‘Abdul-Rahman’ Ibne Muljim, the lion of Allah and the brother of the Prophet left this mortal world, returning back to His Creator। The man born in the House of Allah (the Masjid in Makkah) was killed in the House of Allah (the Masjid in Kufah) only to be buried in the House of Allah (the Masjid in Najaf)। Regarding divine right of Imam Ali(A.S.) the Holy Prophet of Islam(S.A.W.) declared: Whomsoever I have authority over, Ali(A.S.) has also authority over him, O Allah! befriend whoever befriend him and be hostile to whosoever is hostile to him. The Prophet (S.A.W.) said to Imam Ali (A.S.) about what would happen to him in the month of Ramadhan: "‘...O' Ali, I weep for what they will do with you in this month. As if I am with you, and you are offering prayers to your Lord, when the worst of the foregone, and those who are yet to come, a brother of the person who slew the camel of Samood has come and gives you a (sword) blow on your head, which reddens your beard….O' Ali (A.S.) whoever kills you has killed me; whoever bears enmity to you is my enemy; whoever abuses you has abused me; because, indeed you are to me like my own self; your soul is from my soul; your nature is from my nature; Indeed Allah the Holiest and the Greatest, created me and you too; He chose me and you too; He selected me for प्रोफेथूद and selected you for Imamat; whoever denies your Imamat, has denied my Prophethood ." The late Shaheed Mutahhari sums up the life of this great personality in the following glowing tribute that, “One of the manifestations of `Ali's completeness and his being a perfect individual was that, when it was called for, he faced the various factions and deviations and fought against all of them. Sometimes we see him on the scene, fighting with those who were devoted to money or to this world, and sometimes too on the scene fighting with professional politicians of the most hypocritical type, and sometimes with ignorant and deviationist men of false piety.” On this Sorrowful and Sad occasion occasion of the Martyrdom Anniversary of Imam Ali(A.S.) we extend our Heartfelt Condolences and Grief to the Muslim Ummah.

Commemorating Shabe Zarbat of 1st Imam Ali (AS)

Commemorating Shabe Zarbat of 1st Imam Ali (AS) - 19th Ramadhan /

The night of 19 Ramadhan 40 A.H. marked the beginning of one of the greatest losses to humanity. A man who had given everything to others, who had been oppressed but never thought of revenge, who forgave his enemies, who helped the weak and fathered the orphans was preparing to meet his Lord. On this night, a wicked and impure man was going to besmear his hands with the blood of the Commander of the Faithful so that it might serve as a dowry for a wicked and impure woman. It was a terrible night. The Imam (AS) was awake. He remembered his childhood which was spent under the shade of the Holy Prophet, the night of Migration when he slept on the bed of the Prophet, the battles in which he defended the Prophet, the times when the Prophet embraced him declaring: “ This is my brother.” He remembered the night when the Prophet came to his house while he was asleep. Fatima (AS) wanted to awaken him but the Prophet said: “Let him sleep because after me, he will be deprived of sleep for a long time.” When it was dawn, Imam Ali (AS) proceeded to the mosque slowly. He stopped at the gate for a short while and looked at the mourning ducks. Imam arrived at the mosque and prostrated himself before Almighty Allah (SWT). At that time, ibne Muljim (May the curse of Allah and all his creatures befall him) dealt such a blow on his head, everything in this world became heartbroken except the face of Ali who cried out: “By the Lord of the Kabah, I have been successful!” People started attacking ibne Muljim and captured him. When he was brought in front of the Commander of the Faithful, he said: “Give him good food and a soft bed.” The Imam recommended to all his children and close ones to be kind to neighbours, care for the needy, to have good relations amongst themselves, to observe simplicity and justice at all times.

Teaching Methods in Islam

Teaching Methods in Islam

The ancient Muslim educationists adopted a special method of teaching that promotes the recipients of knowledge. The following are some articles of the teaching methods:

Forsaking Tension

Teachers ought to treat their pupils leniently and kindly and avoid any tension and cruelty since these two things impede the mental growth and author serious psychological complexes. Ibn Khuldun says, “Tensional teaching injures the pupils, especially the children and the harshly educated.”

Physical Discipline

Pupils of irregular behavior and negligence should be disciplined if they ignore the advice. The ancient Muslim teachers used to beat and detain even the kings’ sons. Abu Merriam, the educator of al-Amin and al-Mamun*, caned them so harshly that one’s arm was injured. Before his father, the boy showed his hand, and the teacher was summoned. “What for did Mohammed –al-Amin- complain you?” asked ar-Rashid. “He is full of naivete and slyness,” answered the teacher. The caliph then said, “You may kill him! His death is better than being dull.”

In his instructions to al-Ahmer, one of his sons’ educators, ar-Rashid said, “You should first reform him by means of kindness and lenience. If he refuses, then you should use tension and coarse.”

Fathers used to say to the educators of their sons, “Your share is the flesh while ours is the bones.”

Beating and tormenting were the most important means of education. This is incorrect indeed since it is undecided to Islam that regards mercy, kindness, and lenience as the most matters on which education should settle. All of the crooked ways should be avoided in the educational processes. Teachers should not exceed in disciplining the irregular and deviant pupils since it creates mental complexes and impedes the maturity and prosperity of education and personality. Ibn Khuldoun says, “If the educator uses coercion, this will distress the pupil and confine his delighted spirit and urge on indolence and lead to lie and malignancy for avoiding more coercion. In addition, this coercion will teach the pupil trickery and fraud, and the pupil may take them as customs and qualities forever. The educator, whether teacher or father, should not exaggerate in disciplining the sons.” The Prophet (s) said, “Teach without chiding. Teachers are preferable to the scolders.” Ibn Quteiba said, “Teachers are recommended not to use tension or pride.”

Teachers are compared to the compassionate father. It is said, “Teachers are the substitutes of fathers.” It is also said, “Teachers ought to care for the students’ interests and treat them like the dearest sons with kindness, courtesy, benevolence, and patience on probable alienation. Teachers should apprise of their flaws by means of advice and sympathy, not chiding and crudeness.” Al-Qabisi, one of the master educators of the fourth century –of Hegira-, was asked whether it is recommended for teachers to use coarseness or lenience with students, he answered, “Disciplining should never occupy the good teachers’ lenience and mercy to the pupils. Teachers are the substitutes of their fathers. It is discommended for teachers to be always frowning. This will make the pupils disrespect them.”

Teachers’ roughness originates mental troubles and leads to the students’ refusing the lessons.

Suggestive Rebuke

Muslim educationists believe that the insinuative rebuke should be within the teaching methods in case pupils show irregular behavior or imperfect work since this method is more impressive than expression. They said, “Teachers who notice an irregularity or a crooked behavior should not state it directly to the pupils. They should insinuate within their common speech by referring to the disadvantages of such a behavior. This will achieve the intended convention.”

This method, in fact, is more useful than direct reproach, which may lead to rebellion and insistence on the wrong. Islam has asserted this topic in the fields of education and teaching. It is related that Imams al-Hassan and al-Hussein, the grandsons of the Prophet, once noticed an old man perform the ritual ablution incorrectly. They avoided stating to him directly; hence, they agreed on making him the arbiter who should rule of the most accurate ablution. As they performed the ablution before him, the old man said, “O masters! You both have performed the very accurate ablution, but it seems that the old man can master nothing.”

Islam has adopted this necessary practice since it saves the deviant from irregularity and aberrance and takes him back to the truth and right. Educationists said, “The pupil that is not amended by insinuative impression, owing to lack of understanding and perception, secret expression and frank warning should be used. If this method is unsuccessful, the teacher may warn openly and reproach. If this is also unsuccessful, the teacher then may dismiss and leave the pupil till he

returns.”

THE LEARNERS’ MANNERS

Muslim educationists have been greatly concerned with the learners’ affairs. They constituted the considerable methods that aim at disciplining and acquiring the virtuous ethics and noble manners.

- Learners should seek knowledge for God’s sake purely, neglecting any worldly interest or valueless purpose. God will surely raise the respects of such learners, facilitate the difficulties, grant perception and intelligence, and combine the welfare of this world and the Hereafter.

- Learners should carry out the religious instructions and precepts as well as the noble morals and ritual practices. They should fear God in their hiddens as well as their appearances and purify their hearts against discommended qualities such as envy, ostentation, pride, and arrogance since these characters are the vilest and the most unassuming. An educationist says, “Prayers are invalid without extrinsic purification. Likewise, heart worship that is seeking knowledge is invalid unless the hearts are purified from ill manners and immoral qualities. Knowledge is not the abundance of narration. It is an illumination that is cast in hearts.”

- Learners should enjoy self-possession and sedateness. The Prophet (s) said, “Seek knowledge and convey to people. Use composure, tranquility, and modesty to those from whom you learn and those to whom you convey. Do not be the despotic of knowledge.” Imam as-Sadiq said, “Seek knowledge and use self-possession, composure, and modesty to those from whom you learn. Do not be the despotic of knowledge, otherwise the wrong will remove your right.” Students of such perfect moralities will naturally be the exemplars of others and influence positively in the people’s behavior and ethics.

- Learners should exert all efforts for seeking knowledge since it is not inspirational. Knowledge is acquirable. It depends upon the scope of the efforts that lead to obtaining scientific fortune. Learners should respect time as well as their lessons. Any tardiness will waste the classes and cause the teachers’ carelessness.

- Learners should not exaggerate in studying lest their powers and energy will be exhausting and the mental maturity be impeded. It is essential for learners to have sufficient time for rest and physical relaxation. Men should regard the rights of their bodies. Al-Ghezali said, “It is essential to give the pupils sufficient time for acceptable amusement and relaxation after the fatigue of teaching. Preventing the pupils from entertainment after the exhausting teaching will deaden their hearts stupefy their minds. This will also cause a life disturbance and oblige them to look for trickeries for the sake of getting rid of such a disturbance.”

- Learners should not ask rigor questions otherwise they lose prosperity owing to disrespecting the knowledge and dishonoring the teachers whose approval should precede everything else.

- Learners should respect their teachers who should enjoy rights that are preferable to the fathers. Ashafii said, “I used to reverence my teacher, Malik, to the degree that I skimmed over the books so slightly so that he will not hear the sounds of the papers.” Learners should also esteem their teachers in their presence or absence, use various styles of honoring and veneration, neglect using their names, and stand their flaws and roughness. Ashafii reported, “People informed Sufian bin Uyeina that some people, who had come from distant districts, would leave him because of his harshness.” He said, “They are surely ignorant if they leave their advantages because of my ill manners.” Learners should also be in the class before their teachers, sit in front of them, not lean to a wall or a pad, and not turn the back before them. All these affairs contradict the teachers’ rights. They should also listen heedfully to their teachers and save them against repeating the teaching materials. Moreover, learners should avoid yawning, eructing, laughing, mocking, or practicing any deed that dishonors the teachers.

- Learners should not combine two subjects of study at the same time, lest their minds will be exceedingly disturbed. Ibn Khuldoun says, “Learners must not mix two matters of knowledge at the same time, lest they will be too deficient to obtain any of them since this causes mind confusion and leaning to one on the account of the other.”

- Learners should not associate with other than the hard-working students so that they receive the good behaviors. It is said that the social life is influential and being influenced. Each individual gives and takes from the surroundings. Lazy and slender individuals will surely convey their qualities to their associates.

- Primary learners should not involve themselves in discrepancies and ambiguous opinions of the master scholars especially in conceptual theses, lest these variant opinions will weaken their mentalities and natures.

- Learners should not move to another lesson before they master the earlier. Negligence will surely cause tardiness and skillessness.

SOME SUGGESTIONS FOR PARENTS AND CHILDREN

SOME SUGGESTIONS FOR PARENTS AND CHILDREN

The directives concerning education in Islam are many and the ways for reformation well defined. Here we will mention some of the most important ones and concentrate on the following directives and suggestions and beseech Allah to make our endeavors successful:

* It is advisable for parents to build a harmonious and loving relationship between them because constant disagreement or abnormal behavior on their part reflects on their children's conduct. Disrespect for each other by the husband and wife, constant nagging or quarrelling, violence, discontent and an atmosphere of gloom and hatred have negative effects upon the children's psychology and personality which ultimately leads to bad behaviour and low morals. Therefore the parents' mutual relationship and their behaviour is of vital importance because it leaves its good or bad effects on the family as a whole, but more particularly on the children, who in turn infect the society.

* We must give our children love and kindness and teach them good manners, in order to create a harmonious family. An atmosphere of peace and security, would help them to develop their personalities and guarantees their safe future. In contrast the child who doesn't receive any love and sympathy from its parents, will grow up to be an irresponsible misfit. Such a behaviour is likely to make the child abnormal, and a psychological complex, full of hatred, aimlessness and social ills.

* Adolescent or growing up children, who are becoming conscious of themselves and the environment around them should not be maltreated or ridiculed by parents. Paying scant respect to their budding personality and making them feel imperfect may lead them to disobey and dislike their own parents. To treat them harshly and deprive them of their material needs may push the adolescents toward such immoralities as lying, theft, fraud, psychological disorders and etc., thereby affecting the whole society.

* It is not proper for parents to discriminate among their own children, doting on one but neglecting the other, because the feeling of negligence will instill in the child an unconscious abhorance for the parents, weakening family ties and ruining the child's future.

* The isolation and aloofness of a family which severes its ties from all relatives, neighbors and society has a negative effect on the children's lives, retarding their mental and social growth. On the other hand when children observe their parents’ firm ties with friends, kinsfolk, and neighbours, interspersed with exchange of visits, gifts, warm hospitality and a sincere concern for the others' needs, it is natural for youngsters to absorb these qualities, learning good morals and ettiquette.

* Parents should draw an educational and cultural program for their children, starting from early childhood even before the child enters school. They should recite Qur'anic verses and phrases like the Shahadatain' (the two testimonies) necessary for a Muslim. They should tell morals and narrate events from the life of the Prophet, his infallible Household and pious -companions. Their glorious life full of courage, magnanimity, truth, honor, love and kindness will inspire the children and help mould their character.

* The children should be introduced to Islamic events and rites and should be explained the significance and importance of these dates. Annual events like Lailatul-Qadr (The Qadr Night in Ramadhan), start of

the Prophet's mission, The Eids, the Hajj pilgrimage and its dimensions should be properly explained.

* The belief in Monotheism (Tawheed) and Allah's pristine Majesty and love towards Him, should be instilled in the children's heart. They should be taught to remember Allah, and invoke His blessings, whether, starting a meal, finishing it, undertaking something, facing difficulties, etc., and should be taught to thank Allah on achieving their aims. Parents must entertain questions arising in their children's minds concerning belief, ideology, hereafter, laws etc., providing able answers and clearing doubts.

* Teaching children Allah's last revelation to mankind, the Holy Qur'an, the way to recite it and understand its eternal wisdom. Parents should encourage children to contemplate on the glorious verses of the Qur'an and their meanings.

* Parents should dissuade children from hearing, watching or practicing forbidden things, or acts and explain their harmful effects and the reason the thing or act is prohibited in Islam. It is a duty to help children differentiate between Halal and Haram.

* Fostering the spirit of Islamic brotherhood among children and expanding their knowledge of the Muslim Ummah and its affairs, its past history and the present situation. At tile same time it is necessary to caution children against the enemies of Islam and their guilable plots to' deceive and enslave unsuspecting Muslim peoples. Practical examples can be provided from current events and the recent colonial past.

* The lofty concept of repentance and being generous to a fault should be nurtured in the children. Teaching them to forgive others and offer apologies for faults of their own removes much ill-feeling and promotes goodwill among the society. Ways of seeking Allah's forgiveness and desisting from repeating a blunder should be encouraged. Of-course parents have the right to use coercion to reform children but punishment should be used as a last resort.

* Instructing children in hygiene and cleanliness, so they take proper care of their boy, clothes and appearance. A saying from the Prophet says:

"Cleanliness is part of faith”

* Children should be encouraged to take to sports and invest their free time in constructive activities. Islam lays stress on physical training.

* Both male and female should be instructed in their respective spheres. for nature and physique has created them as perfect foils to each other with different responsibilities in life.

* Guiding them to keep away from bad habits which eventually ruin both body and spirit. A novel example is the Western society in which children grow up in violence and moral decadence, reading and watching fictious comic characters. No wonder today the godless societies of Europe and America are inflicted with dangerous diseases and social breakdown.

We earnestly hope our humble efforts to spotlight the importance of Islamic Education will inspire Muslim parents and children to rally to Allah's path.

We seek guidance from the holy Qur'an and implore Allah to guide us on the glorious path of the Prophet Muhammad (s.a.w.) and his infallible Household. Ameen.

Women in the Nahjul-balagha: A Psychological Perspective

Women in the Nahjul-balagha: A Psychological Perspective

The difference between men and women according to Imam Ali (AS) from the psychological perspective

One of the important principles which should be considered about women and therefore, one should refer to Imam Ali (AS), is the physical- psychological differences between men and women.

The intellectual and emotional differences between men and women

One of the undeniable differences between men and women relates to the intellect and feelings. Of course, it should be noted that by intellect, it means theoretical intellect, since in practical intellect women are not less than men and they are even sometimes better. In other words, theoretical, analytical, philosophical, hypothetical, and socio-political intellects are wider and stronger in men.

In general pure reason, mathematics, and pure theoretical intellects are more active in men than women, but practical intellect which relates to human perfection and progress is equal in men and women.

Though the world of intellect, feelings and vision of women are different, these matters don't play any role in evaluating human beings. Practical intellect which relates to human's perfection and progress is equal in men and women. Deduction, inductive reasoning, and solving mathematical equations are only skills, not human values.

And if men and women are different in this view and the quantity of such power is not equal in them, it does not mean at all that one is superior to the other especially because men and women are equal in perceiving life, divine knowledge, and the development of morals and determination, which are related to practical intellect. Perceiving some of the fine emotional realities are easier for women than men, and women are even more powerful in such perceptions.

Anyway, one of the differences between men and women is related to reasoning faculty and psychologists also have given attention to it.

M.S. Lamber says: ''In a woman the reasoning faculty is imperfect since her powerful emotions amuses her deceitfully. Though women are clever and can perceive things fast, their minds have no connection and adherence in social matters.''

And one of the differences which Imam Ali (AS) has noted in describing the extent of intellect between men and women is the matter of imperfect intellect which Imam Ali (AS) has talked about it in Sermon 80 [Nahj al- Balaghah].

As we told before, this imperfection doesn't mean imperfection of value at all. It only means that women are weaker than men in subjects related to theoretical and pure matters, and such an imperfection has no serious repercussion on the perfection and progress of women in superiority fields.

Besides, the difference in the extent of theoretical intellect, the other difference between men and women, exists in their feelings and emotions. It is natural that women are more emotional because of their motherhood and fellowship mission. This matter by itself is so valuable for women since instincts and emotions in a human being are the origin of any activity and motion. As psychologists have interpreted, the main engine for permanent activity in a human being is emotions and feelings and their type, intensity, and weakness has a special effect on individual and social life of a person.

One should search for the key of prosperity and misery of a person in the good or poor condition of his feelings. MacDegal says:

''Regulation and equilibrium of emotions and feelings is a basis for the perfection of personality and the personality of an individual originates generally from the intensity and weakness of his feelings.''

Since emotions and feelings are more powerful in women, therefore, the intellectual cognition of women is influenced more by the emotions and feelings. But men are influenced less by their feelings and thus women are more powerful in emotional matters. As a result men and women need each other to fill these vacuums. Men need women because of their emotions and women need men for their intellect.

In other words, the intellectual imperfections of a woman are compensated by the intellectual perfection of a man and the emotional imperfection of a man is compensated by the emotional perfection of a woman.

As the human life and his perfection require both intellectual and emotional perfection man and woman together make a complete human unit.

Imam Ali (AS) in Nahj al- Balaghah says explicitly: ''women are in shortage of wisdom and faith.''

As it had been explained before, this isn't a value or quality imperfection. It is only because of the powerful emotions of women and their effects on perceptions and this matter leads to the imperfection of intellect in women.

The difference in the scope of obligations and responsibilities between a wife and a husband

One of the differences which exists between men and women as Imam Ali (AS) has pointed out is the difference in the field of obligations and responsibilities.

As we explained in the previous chapter though the pure intelligence and universal intellect is more powerful in men, the bigness of a man's skull, the heaviness of his brain, and the power of his theoretical intellect cannot mean that they are nearer to the Divine realities and thus can perceive the realities of existence better.

Even one can say that men see life and perceive realities based on their theoretical intellect and senses, but women have more immediate and intuitive knowledge while men perceive the realities by empirical and acquired knowledge. A man stares at the realities in the mirror of her nature.

Since the intellect has been referred to as the practice of religion and practical virtue in most of the traditions and the remarks of infallible Imams (AS) and what makes a human superior in the Divine portal is his virtue and that virtue is developed by the pious deeds, the weakness and limitation of the theoretical intellect in women won't do any damage to their faithfulness and devotion, but women are able to communicate with Allah faster and better because of their delicate and direct soul which they have in life.

Men and women are equal in perceiving life, divine knowledge, and the development of morals and determination which are related to practical intellect. Perceiving some of the fine emotional realities are easier for women than men, and women are even more powerful in such perceptions.

In general, one should say that it is a difficult task for a man to reach the practical virtue and moral perfection due to his Powerful instincts, sensual inclinations and also the possession of rigid, irresistible, and inflexible morale which leads to egotism, selfishness, haughtiness, etc. Therefore, men have to suffer more hardships and mortifications.

women are inclined to virtue and divine faith more than men due to their weaknesses and limitations in their instincts and sensual inclinations and also because of their fine and flexible morals.

Though their level of thinking, intellectual faculty and speculative philosophy is less than that of men, women have great emotional aptitude and direct connection with life instead and are able to pass the ways of virtue, practice, commitment, theosophy, and obedience easier. women can pass the way of the divine proximity better by the way of theosophy and intuition.

Surely psychologists also have discussed about the matters related to the women's internal insight and their abilities to communicate better with the creatures and the Creator, but it isn't possible now to talk about their theories in detail. There is an agreement between psychologists and theoreticians on this matter that women are more powerful in faithfulness and devotion due to their internal insight.

M.S. Jina Lambrouz, the well- known psychologist, says: ''Insight is the internal visual faculty of a woman and this hidden vision can see the result of an event before its happening and inspired her. A woman's insight is a compass which saves her from misleading.''

''Suzan Vieh'', a specialist in pharmaceutical plants, points out this and says: ''All over the world men are trying to reach the intemal insight and communication by the way of internal thinking while a menopausal woman reaches this level normally.

To show that women were pioneers in Islam and their qualities, it is enough to say that many women accepted the religion before their husbands, and perceived its realities by the inferences and believed in it firmly while not only many men refused to accept and had doubt about it but also they tried to extinguish its light.

This matter shows that women were intelligent, genius, and pioneer in piety and religiousness. Malik ibn Anas in Al-Muwatta has also said that some women had accepted Islam while their husbands had been infidels. Some of them are as follows: The daughter of Walid ibn Mughayrah who was the wife of Safwan ibn 'Ummayah and became a Muslim before her husband, and Ummi Hakim who was the daughter of Harith ibn Hashim and the wife of Akramah ibn Abi Jahl and accepted lslam before her husband.

Imam Ali (AS) knew the imperfection of women's faith during their menstruation period due to the abandonment of the ritual prayer and fasting. This doesn't mean that the belief structure of a woman is imperfect. But because of special physical-Psychological situation of women in the period of menstruation, some of the obligations and responsibilities are not asked from them. Thus, the range and quality of the obligations of the women and men are different. Surely, this abandonment of the ritual prayer and fast may harm their beliefs and to compensate for such imperfection and deficit, Islam recommends communicating with Allah by invocation, supplication and recitation the Qur' an. And during the special time of ritual prayer it is suggested that women Perform their ablutions, pray sitting on their prayer mats, and fast after the glorious month of Ramadan to compensate for those days which they Cannot fast.

As such, this decrease of Pressure in obligations and her deliverance is because of her special condition and a woman can prevent from its bad effects on her faith by praying and communicating with Allah. It doesn't mean that generally women are imperfectness in their faith, and Imam Ali (AS) has also confirmed this imperfectness due to the abandonment of ritual Prayer and fast during that period. How is it Possible that women enjoy the goodly life based on the interpretation of the Qur' an and can Possess all the spiritual Perfection that men can enjoy but are imperfect in the structure of beliefs and personality?!

The difference between men and women in excitements and tensions

One of the other mental differences that exist between man and woman relates to excitements, and psychologists believe that women will be excited faster than men. Thus, their reactions towards events and happenings are different.

Professor Rick says:

'' Men and women are generally different in form and manner, besides the feelings and the extent of excitements aren't alike and will never show the same reactions towards the events and happenings.''

Jina Lambrouz says: ''What make a woman to take a decision are her cordial emotions and not her intellectual preliminaries.

Anyway, the speed of getting excited in a woman compared to a man is a mental difference between them which has effects on the women's reactions and decisions.

Thus, Imam Ali (AS) has highlighted this mental difference and has recommended:

''Don't stimulate the women's feelings and emotions even if they offend your honors and reputations.''

The stimulation of women's feelings and emotions may make them perform actions against the intellect and law and show unreasonable reactions because the speed of excitements makes her intellectual and sensual faculties weak and this weakness has a great effect on the women's actions and decisions. Thus, Imam Ali (AS) has recommended not to make women so much excited that can lead to unreasonable behaviors.

Liberation by the Veil

Liberation by the Veil

Modesty and chastity , very important ideologies with Islam, are achieved by prescribing standards on behavior and the dress of a Muslim. A woman who adheres to the tenements of Islam is required to follow the dress code called Hijab, other synonymes are Veil, Purdah, or just Covering. It is an act of faith and establishes a Muslim's life with honor, respect and dignity. The Hijab is viewed as a liberation for women, in that the covering brings about "an aura of respect" (Takim, 22) and women are recognized as individuals who are admired for their mind and personality, "not for their beauty or lack of it" ( Mustafa ) and not as sex objects.

Contrary to popular belief, the covering of the Muslim woman is not oppression but a liberation from the shackles of male scrutiny and the standards of attractiveness. In Islam, a woman is free to be who she is inside, and immuned from being portrayed as sex symbol and lusted after. Islam exalts the status of a woman by commanding that she "enjoys equal rights to those of man in everything, she stands on an equal footing with man" (Nadvi, 11) and both share mutual rights and obligations in all aspects of life.

Men and women though equal are not identical, and each compliments the other in the different roles and functions that they are responsible to. "From an Islamic perspective, to view a woman as a sex symbol is to denigrate her. Islam believes that a woman is to be judged by her [virtuous] character and actions rather than by her looks or physical features" (Takim, 22). In the article, "My Body Is My Own Business", Ms. Naheed Mustafa , a young Canadian born and raised, university-educated Muslim woman writes,

"The Quran [ which is the Holy Book for Muslims] teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth or privilege. The only thing that makes one person better than another is his or her character."

She goes on to say,

"In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, its neither. It is simply a woman's assertion that judgement of her physical person is to play no role whatsoever in social interaction."

Muslims believe that God gave beauty to all women, but that her beauty is not be seen by the world, as if the women are meat on the shelf to be picked and looked over. When she covers herself she puts herself on a higher level and men will look at her with respect and she is noticed for her intellect, faith, and personality, not for her beauty. In many societies, especially in the West, women are taught from early childhood that their worth is proportional to their attractiveness and are compelled to follow the male standards of beauty and abstract notions of what is attractive, half realizing that such pursuit is futile and often humiliating (Mustafa).

Chastity, modesty, and piety are promoted by the institution of veiling. "The hijab in no way does not prevent a woman from playing her role as an important individual in a society nor does it make her inferior." (Takim,22)

A Muslim woman may wear whatever she pleases in the presence of her husband and family or among women friends. But when she goes out or when men other than her husband or close family are present she is expected to wear a dress which will cover [her hair and] all parts of her body, and not reveal her figure. What a contrast with Western fashions which every year concentrate quite intentionally on exposing yet another erogenous zone to the public gaze! The intention of Western dress is to reveal the figure, while the intention of Muslim dress is to conceal [and cover] it, at least in public (Lemu,25).

The Muslim woman does not feel the pressures to be beautiful or attractive, which is so apparent in the Western and Eastern cultures. She does not have to live up to expectations of what is desirable and what is not. Superficial beauty is not the Muslim woman's concern; her main goal is inner spiritual beauty. She does not have to use her body and charms to get recognition or acceptance in society. It is very different from the cruel methods that other societies subject women, in that their worth is always judged by their physical appearance. There are numerous examples of discrimination at the workplace where women are either accepted or rejected, because of their attractiveness and sex appeal.

Another benefit of adorning the veil is that it is a protection for women. Muslims believe that when women

display their beauty to everybody, they degrade themselves by becoming objects of sexual desire and become vulnerable to men, who look at them as "gratification for the sexual urge"(Nadvi,8). The Hijab makes them out as women belonging to the class of modest chaste women, so that transgressors and sensual men may recognize them as such and dare not tease them out of mischief" (Nadvi, 20). Hijab solves the problem of sexual harassment and unwanted sexual advances, which is so demeaning for women, when men get mixed signals and believe that women want their advances by the way they reveal their bodies.

The western ideology of, 'if you have it, you should flash it!' is quite opposite to the Islamic principle, where the purpose is not to bring attention to ones self, but to be modest.

women in so many societies are just treated as sex symbols and nothing more than just a body who "display themselves to get attention" (Mustafa). A good example is in advertising, where a woman's body is used to sell products. women are constantly degraded, and subjected to reveal more and more of themselves. .

The Covering sanctifies her and forces society to hold her in high esteem. Far from humiliating the woman, Hijab actually grants the woman an aura of respect, and bestows upon her a separate and unique identity (Takim, 22). According to the Qu'ran, the same high standards of moral conduct are for men as it is for women. Modesty is essential in a man's life, as well, whether it be in action, morals or speech. Islam also commands proper behavior and dress of men, in that they are not allowed to make a wanton show of their bodies to attract attention onto themselves, and they too must dress modestly. They have a special commandment to lower their eyes, and not to brazenly stare at women.

In Sura Nur of the Holy Qu'ran it says,

"Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them, and God is well acquainted with what they do".

Many of the misconceptions of the Muslim woman in the west, particularly her veil stems from Arab and Muslim countries that have deviated from the true doctrines of Islam, and have " mixed up Islamic principles with pre-Islamic pagan traditions" (Bahnassawi, 67)

In this present period of decline from Islam, many Muslim women are alienated, isolated from social life, and are oppressed by Muslim men and rulers who use the name of religion for their injustices. (Bahnassawi, 65) In this instance, the Hijab is used as a means of keeping many Muslim women away from society, with the misconception that it signifies isolation and weakness. But as many Muslim women come back into the fold of the untainted and true Islam, they are able to recognize the injustice of men who have for so long stripped them of their rights to be an integral part of society and "deserving the same dignity, honor, progress and prosperity as the men" (Nadvi,26).

women regaining their true identity and role in society, are now wearing Hijab and embracing its concept of liberation for women, and are taking their rightful places that Islam had endowed upon them fourteen hundred years ago.

Attitude of Imam Khomeini towards women

The Attitude of Imam Khomeini towards women at the Backdrop of Philosophy

No creation on earth is without a purpose; nor unnecessary. Some of the creations may apparently appear to us of having no purpose, but in essence behind every created being there lie unassailable reason and reality. In other words, a well-thought out and accurate planning is at the root of all these countless creations.

Man and Woman are two inseparable parts of a unified human society. These two parts are complimentary to each other. The human society cannot attain its full stature to the exclusion of any of the two. Allah has created Man and Woman with a mission to implement a great scheme. Woman has been created as a unique example towards execution of this flawless scheme. In the realm of creation the place and the role of woman are very important. From the inception of the earth, Woman has been playing her role resplendent in her own sphere. In order to meet the multi-faced needs of this strange and wonderful world the Creator created two species of opposite physical and mental characteristics. That is why, each of them was given the physical and mental capability as were required to fulfill his/her assigned role in their respective areas of necessities. Distinctiveness in the way of life and living has been made in order to maintain the differentiation in the physical and mental faculties of Man and Woman. Woman accounts for half of humanity, while Man represents the other half.

In fact, the real identity and role of a Woman are discernible in her accomplishing this task. The Great Creator in His ingenuity has endowed woman with the necessary limbs and nerves, physical and mental capabilities suited to this task. For the multiplication and continued existence of mankind, the Creator has delineated four successive stages: Conceiving, delivering, breast-feeding and rearing. Suffice it to say, each stage is very significant and a Woman has to pass the time of these stages very delicately and with a keen sense of responsibility. Admittedly, the up-keeping and rearing of children calls for special care, alertness and a code of conduct. A little lapse may cause serious consequence including fatality. It is known to all, the educated and the uneducated without any distinction that a mother has to pass a very critical chapter of her life while she crosses the first three of the four stages of her motherhood. Even at a certain juncture, she may have to give up her hope of survival.

After such sufferings fraught with danger, a Woman becomes a mother and again a new chapter of responsibility opens up before her. This chapter spans from the date of birth of a child to its attaining the stature of being able to independently taking care of itself when a mother can be relieved of her responsibility of rearing. During this growth period, a mother has to keep a sharp eye and look after the food and rest, the movement, the conduct - all aspects of a child’s life. Nothing is of more concern to a mother than a child’s golden future and whether the valuable moments are being properly utilized by the child towards building such a future. A mother’s role mission is to equip her child with the best character, excellent health and highest attributes of morality.

A Woman can create a social reformer. Likewise, good mothers can offer a good nation. A man hasn’t been given the mentality that a Woman possesses for the love and sacrifice for a child. Although there is no dearth of love and feeling in a father for his child, only the mother and none else can rear a child with love, affection and care.

In spite of her playing a very important role in the world of creation, woman has been subjected to torture, subjugation, maltreatment and neglect over a long period. women forgot their womanhood and motherhood, busied themselves in the show of beauty and thus pleasing the men and hence became easily available commodities. True, women came out of the shackles of home; but they couldn’t confine themselves to be the rivals of men in the working field. They started quenching, rather unknowingly, the sexual thirst of men. The so-called slogan of “Liberation of women” though could bring out the women in the name of self-reliance, from the four walls of the house in the open space, but failed to provide the women with an iota of security, honor and relief.

In establishing the women in their self-glorified positions, the Leader of the Age,

Ayatollah Imam Khomeini (RA), says:

“Islam doesn’t want that women should be pawns or commodities at the hands of men. Islam wants to protect the personality of a woman and to see her as an important and active person.”

According to Imam Khomeini (RA), the duty of women of today is to perform their social and religious functions, to maintain the sanctity and chastity as individuals and to carry forward social and political movement based on public sanctity and congenial atmosphere. He has given forceful opinion about the appropriate position, role and respect of women in the modern world. Not only in the contemporary world, nay, in the history of 1000 years women were never found so progressive and dignified as the women of Iran of today.

In order to focus special attention to the upliftment and respect of women, Imam Khomeini (RA) has declared the Sacred Birthday of the mother of the Muslim world, Fatima Zahra (SA) as the Great women Day. Through this declaration, Imam Khomeini (RA) has reinstated woman in their deserving positions and the women thus regained their lost respect and glory.

About the role and position of women in the world the great Imam (RA) says: “women have a big role to play in the society. They are the symbols of hopes, aspirations and realizations of mankind.” He has designated the women as the guardians of mankind. He says: “ Only women from their laps can hand over to the society such human beings, because of whom, not only one society, but many such societies can acquire unfaltering fighting spirit and towering human values.” In identifying the position of women in the world of creation, the Imam opines, “Man has gone on Meraj from the lap of a woman.” He observes: “Woman’s role is higher than that of man in the society. It is due to the fact, the women besides being an active class by all its definitions, sustain in their domain, the other classes.”

He goes on to say: “I am observing amazing changes in the women’s societies which are far-reaching and wide compared to those of the societies of men. I feel proud of the respectable women of Iran; because such changes have come into the women of Iran which have nullified the devilish conspiracy hatched out, over 50 years, by the alien conspirators and their local boot-licker-collaborators, and despicable poets, writers and the hired publicity organizations.” He also says: “The rise and fall of a society depend on the rise and fall of women of that society.”

“Hazrat Fatima Zahra (SA) possessed an immutable personality and had profound knowledge on all aspects of Islam which she used to translate into her practical life and living. She wasn’t only the ideal of that age, she, too, is a Model to be imitated even in this age when science and technology have made great strides in human civilization.”

women’s Equality in Quranic Society

women’s Equality in Quranic Society

A DUAL SEX RATHER THAN UNISEX SOCIETY

Now let us
consider the second basic characteristic of the Quranic society which affects
the position of women. This is found in
the directives for a dual sex rather than a unisex society. While maintaining
the validity of the equal worth of men and women,
the Qur’an does not judge this equality to mean equivalence or identity of the
sexes.

Probably
all of you are familiar with the contemporary move toward unisex clothes and
shoes, unisex jewellery and hair styles, unisex actions and entertainments. In
fact, it is often difficult in America to decide whether one is looking at a
boy or a girl. This results from the current notion in Western society that
there is little if any difference between the two sexes in physical,
intellectual and emotional endowment; and that, therefore, there should be no
difference in their functions and roles in society. The dress and the actions
are but superficial evidence of this deeper conviction. Accompanied by a
downgrading of the qualities and roles traditionally associated with the female
sex, this current idea has generated a unisex society in which only the male
role is respected and pursued. Although meant to bring a larger measure of equality
for women, the idea that men and women are not only equal, but equivalent and
identical, has actually pushed women
into imitating men and even despising their womanhood. Thus it is generating a
new type of male chauvinism. Tremendous social pressures have resulted in
stripping women of their
role-responsibilities formerly performed by them, and they are forced to live a
life devoid of personality and individuality.

The society
based on the Qur’an is, in contrast, a dual-sex society in which both sexes are
assigned their special responsibilities. This assures the healthy functioning
of the society for the benefit of all its members. This division of labour
imposes on men more economic responsibilities (2:233, 240-241; 4:34), while women are expected to play their role in
childbearing and rearing (2:233; 7:189). The Qur’an, recognising the importance
of this complementary sexual assignment of roles and responsibilities,
alleviates the greater economic demands made on male members of the population
by allotting them a larger share than women
in inheritance. At the same time it grants women
the right to maintenance in exchange for her contribution to the physical and
emotional well being of the family and to the care she provides in the rearing
of children. The unisex ideology generates a competitive relationship between
the sexes which we find in America and which is disastrous for all members of
society: the young; the old; the children; the parents; the single and the
married; the male and the female. The dual-sex society, by contrast, is a more
natural answer to the question of sexual relationships, a plan encouraging
co-operation rather than competition between the sexes. It is a plan which has
been found suitable in countless societies through history. Only in very recent
times did the idea of sexual non-differentiation or identity achieve
prominence, and then primarily in the Western society. Even the medical
evidence for mental or emotional difference between the sexes is suppressed in
Western research, for it threatens the prevailing trends of thought. How long
this socially disastrous movement will continue before it is rejected as
bankrupt is not known. But certainly we as Muslims should be aware of its
deficiencies and dangerous consequences, and make our societies and young
people aware of the disaster caused by it.

Protagonists of the unisex society have condemned the dual-sex human
organization as dangerous for the well-being of women.
If dual sex means that one sex is superior to the other, such a situation could
have arisen. But in the true Quranic society, toward which we all aspire to
move, this is not possible. As we have seen above, the Qur’an advocates
eloquently the equal status of women and
men at the same time as it recognizes their generally relevant differences of
nature and function. Thus while acknowledging the religious, ethical,
intellectual and legal equality of males and females; the Qur’an never regards
the two sexes as identical or equivalent. It justifies this stand in its
assignment of variant responsibilities and its provisions regarding inheritance
and maintenance which match those responsibilities.

हज़रात फ़ातेमा ज़हरा की ज़िन्दगी

हज़रात जहरा की मुख़्तसर जीवनी

हज़रत फ़ातिमा ज़हरा सलामुल्लाह अलैहा का जीवन परिचय व चारित्रिक विशेषताऐं

नाम व अलक़ाब (उपाधियां)

आप का नाम फ़ातिमा व आपकी उपाधियां ज़हरा ,सिद्दीक़ा, ताहिरा, ज़ाकिरा, राज़िया,
मरज़िया,मुहद्देसा व बतूल हैं।

माता पिता

हज़रत फ़ातिमा सलामुल्लाह अलैहा के पिता पैगम्बर हज़रत मुहम्मद मुस्तफ़ा व आपकी
माता हज़रत ख़दीजातुल कुबरा पुत्री श्री ख़ोलद हैं। हज़रत ख़दीजा वह स्त्री
हैं,जिन्होने सर्व- प्रथम इस्लाम को स्वीकार किया। आप अरब की एक धनी महिला थीं तथा
आप का व्यापार पूरे अरब मे फैला हुआ था। आपने विवाह उपरान्त अपनी समस्त सम्पत्ति
इस्लाम प्रचार हेतू पैगम्बर को दे दी थी। तथा स्वंय साधारण जीवन व्यतीत करती थीं।

जन्म तिथि व जन्म स्थान

अधिकाँश इतिहासकारों ने उल्लेख किया है कि हज़रत फातिमा ज़हरा का जन्म मक्का नामक
शहर मे जमादियुस्सानी (अरबी वर्ष का छटा मास) मास की 20 वी तारीख को बेसत के पांचवे
वर्ष हुआ। कुछ इतिहास कारों ने आपके जन्म को बेसत के दूसरे व तीसरे वर्ष मे भी लिखा
है।एक सुन्नी इतिहासकार ने आपके जन्म को बेसत के पहले वर्ष मे लिखा है।

पालन पोषन

हज़रत फ़ातिमा सलामुल्लाह अलैहा का पालन पोषन स्वंय पैगम्बर की देख रेख मे घर मे ही हुआ। आप का पालन
पोषन उस गरिमा मय घर मे हुआ जहाँ पर अल्लाह का संदेश आता था। जहाँ पर कुऑन उतरा
जहाँ पर सर्वप्रथम एक समुदाय ने एकईश्वरवाद मे अपना विश्वास प्रकट किया तथा
मरते समय तक अपनी आस्था मे दृढ रहे। जहाँ से अल्लाहो अकबर (अर्थात अल्लाह महान है)
की अवाज़ उठ कर पूरे संसार मे फैल गई। केवल हज़रत फ़ातिमा सलामुल्लाह अलैहा वह बालिका थीं जिन्होंने
एकईश्वरवाद के उद्दघोष के उत्साह को इतने समीप से देखा था। पैगम्बर ने हज़रत
फ़ातिमा सलामुल्लाह अलैहा
को इस प्रकार प्रशिक्षित किया कि उनके अन्दर मानवता के समस्त गुण विकसित हो गये।
तथा आगे चलकर वह एक आदर्श नारी बनीं।

विवाह

हज़रत फ़ातिमा सलामुल्लाह अलैहा का विवाह 9 वर्ष की आयु मे हज़रत अली
अलैहिस्सलाम के साथ हुआ। वह विवाह
उपरान्त 9 वर्षों तक जीवित रहीं। उन्होने चार बच्चों को जन्म दिया जिनमे दो लड़के
तथा दो लड़कियां थीं। जिन के नाम क्रमशः इस प्रकार हैं। पुत्रगण (1) हज़रत
इमाम हसन (अ0) (2) हज़रत इमाम हुसैन (अ0)। पुत्रीयां (3) हज़रत
ज़ैनब (4) हज़रत उम्मे कुलसूम। आपकी पाँचवी सन्तान गर्भावस्था मे ही
स्वर्गवासी हो गयी थी। वह एक पुत्र थे तथा उनका नाम मुहसिन रखा गया था।

हज़रत फ़ातिमा सलामुल्लाह अलैहा का ज्ञान

हज़रत फ़ातिमा सलामुल्लाह अलैहा के ज्ञान का स्रोत वही ज्ञान व मर्म है, जो आप के पिता को अल्लाह
से प्राप्त हुआ था। हज़रत पैगम्बर अपनी पुत्री फ़तिमा के लिए उस समस्त ज्ञान का
व्याख्यान करते थे। हज़रत अली उन व्याख्यानों को लिखते व हज़रत फ़ातिमा सलामुल्लाह
अलैहा उन सब
लेखों को एकत्रित करती रहती थीं। इन एकत्रित लेखों ने बाद मे एक पुस्तक का रूप धारण
कर लिया। आगे चलकर यह पुस्तक मुसहफ़े फ़ातिमा के नाम से प्रसिद्ध हुई।

हज़रत फ़ातिमा सलामुल्लाह अलैहा का शिक्षण कार्य

हज़रत फ़तिमा स्त्रीयों को कुऑन व धार्मिक निर्देशों की शिक्षा देती व उनको उनके
कर्तव्यों के प्रति सजग करती रहती थीं। आप की मुख्यः शिष्या का नाम फ़िज़्ज़ा था जो गृह
कार्यों मे आप की साहयता भी करती थी। वह कुऑन के ज्ञान मे इतनी निःपुण हो गयी थी
कि उसको जो बात भी करनी होती वह कुऑन की आयतों के द्वारा करती थी। हज़रत फ़ातिमा
सलामुल्लाह अलैहा दूसरों को शिक्षा देने से कभी नही थकती थीं तथा सदैव अपनी शिष्याओं का
धैर्य बंधाती रहती थी।

एक दिन की घटना है कि एक स्त्री ने आपकी सेवा मे उपस्थित हो कर कहा कि मेरी माता
बहुत बूढी है और उसकी नमाज़ सही नही है। उसने मुझे आपके पास भेजा है कि मैं आप से इस
बारे मे प्रश्न करू ताकि उसकी नमाज़ सही हो जाये। आपने उसके प्रश्नो का उत्तर दिया
और वह लौट गई। वह फिर आई तथा फिर अपने प्रश्नों का उत्तर लेकर लौट गई। इसी प्रकार उस
को दस बार आना पड़ा और आपने दस की दस बार उसके प्रश्नों का उत्तर दिया। वह स्त्री
बार बार आने जाने से बहुत लज्जित हुई तथा कहा कि मैं अब आप को अधिक कष्ट नही दूँगी।

आप ने कहा कि तुम बार बार आओ व अपने प्रश्नों का उत्तर प्राप्त करो । मैं अधिक
प्रश्न पूछने से क्रोधित नही होती हूँ। क्योंकि मैंने अपने पिता से सुना है
कि" कियामत के दिन हमारा अनुसरण करने वाले ज्ञानी लोगों को उनके ज्ञान के अनुरूप
मूल्यवान वस्त्र दिये जायेंगे। तथा उनका बदला (प्रतिकार) मनुष्यों को अल्लाह की ओर
बुलाने के लिए किये गये प्रयासों के अनुसार होगा।"

हज़रत फ़ातिमा सलामुल्लाह अलैहा की इबादत

हज़रत फ़ातिमा सलामुल्लाह अलैहा रात्री के एक पूरे चरण मे इबादत मे लीन रहती थीं। वह खड़े होकर
इतनी नमाज़ें पढ़ती थीं कि उनके पैरों पर सूजन आजाती थी। सन् 110 हिजरी मे मृत्यु
पाने वाला हसन बसरी नामक एक इतिहासकार उल्लेख करता है कि" पूरे मुस्लिम समाज मे
हज़रत फ़ातिमा सलामुल्लाह अलैहा से बढ़कर कोई ज़ाहिद, (इन्द्रि निग्रेह) संयमी व तपस्वी नही है।"
पैगम्बर की पुत्री संसार की समस्त स्त्रीयों के लिए एक आदर्श है। जब वह गृह कार्यों
को समाप्त कर लेती थीं तो इबादत मे लीन हो जाती थीं।

हज़रत इमाम सादिक़ अलैहिस्सलाम अपने पूर्वज इमाम हसन जो कि हज़रत फ़ातिमा
सलामुल्लाह अलैहा के बड़े पुत्र हैं
उनके इस कथन का उल्लेख करते हैं कि "हमारी माता हज़रत फ़ातिमा ज़हरा बृहस्पतिवार व
शुक्रवार के मध्य की रात्री को प्रथम चरण से लेकर अन्तिम चरण तक इबादत करती थीं।
तथा जब दुआ के लिए हाथों को उठाती तो समस्त आस्तिक नर नारियों के लिए अल्लाह से दया
की प्रार्थना करतीं परन्तु अपने लिए कोई दुआ नही करती थीं। एक बार मैंने कहा कि
माता जी आप दूसरों के लिए अल्लाह से दुआ करती हैं अपने लिए दुआ क्यों नही करती? उन्होंने उत्तर दिया कि प्रियः पुत्र सदैव अपने पड़ोसियों को अपने ऊपर वरीयता
देनी चाहिये।"

हज़रत फ़ातिमा सलामुल्लाह अलैहा एक जाप किया करती थीं जिसमे (34) बार अल्लाहु अकबर (33) बार
अलहम्दो लिल्लाह तथा (33) बार सुबहानल्लाह कहती थीं। आपका यह जाप इस्लामिक समुदाय
मे हज़रत फ़ातिमा सलामुल्लाह अलैहा की तस्बीह के नाम से प्रसिद्ध है। तथा शिया व सुन्नी दोनो
समुदायों के व्यक्ति इस तस्बीह को नमाज़ के बाद पढ़ते हैं।

हज़रत फ़ातिमा सलामुल्लाह अलैहा का धर्म युद्धों मे योगदान

इतिहास ने हज़रत पैगम्बर के दस वर्षीय शासन के अन्तर्गत आपके 28 धर्म युद्धों तथा
35 से लेकर 90 तक की संख्या मे सरिय्यों का उल्लेख किया है। (पैगम्बर के जीवन
मे सरिय्या उन युद्धों को कहा जाता था जिन मे पैगम्बर स्वंय सम्मिलित नही होते थे।)
जब इस्लामी सेना किसी युद्ध पर जाती तो हज़रत फ़ातिमा सलामुल्लाह अलैहा इस्लामी सेनानियों के परिवार
की साहयता के लिए जाती व उनका धैर्य बंधाती थीं। वह कभी कभी स्त्रीयों को इस कार्य
के लिए उत्साहित करती कि युद्ध भूमी मे जाकर घायलों की मरहम पट्टि करें। परन्तु
केवल उन सैनिकों की जो उनके महरम हों। महरम अर्थात वह व्यक्ति जिनसे विवाह करना
हराम हो।

ओहद नामक युद्ध मे हज़रत फ़ातिमा सलामुल्लाह अलैहा अन्य स्त्रीयों के साथ युद्ध भूमि मे गईं इस
युद्ध मे आपके पिता व पति दोनो बहुत घायल होगये थे। हज़रत फ़ातिमा सलामुल्लाह अलैहा ने अपने पिता के
चेहरे से खून धोया। तथा जब यह देखा कि खून बंद नही हो रहा है तो हरीर(रेशम) के एक टुकड़े
को जला कर उस की राख को घाव पर डाला ताकि खून बंद हो जाये। उस दिन हज़रत अली ने
अपनी तलवार धोने के लिए हज़रत फ़ातिमा सलामुल्लाह अलैहा को दी। इस युद्ध मे हज़रत पैगम्बर के चचा
श्री हमज़ा शहीद हो गये थे। युद्ध के बाद श्री हमज़ा की बहन हज़रत सफ़िहा हज़रत
फ़ातिमा सलामुल्लाह अलैहा के साथ अपने भाई की क्षत विक्षत लाश पर आईं तथा रोने लगीं।
हज़रत फ़ातिमा सलामुल्लाह अलैहा भी रोईं तथा पैगम्बर भी रोयें।और अपने चचा के पार्थिव शरीर से कहा कि अभी
तक आप की मृत्यु के समान कोई मुसीबत मुझ पर नही पड़ी। इसके बाद हज़रत फ़तिमा व सफ़िहा
से कहा कि अभी अभी मुझे अल्लाह का संदेश मिला है कि सातों आकाशों मे हमज़ा शेरे
खुदा व शेरे रसूले खुदा है। इस युद्ध के बाद हज़रत फातिमा जब तक जीवित रहीं हर
दूसरे या तीसरे दिन ओहद मे शहीद होने वाले सैनिकों की समाधि पर अवश्य जाया
करती थीं।

ख़न्दक नामक युद्ध मे हज़रत फ़तिमा अपने पिता के लिए रोटियां बनाकर ले गयीं
जब पैगम्बर ने प्रश्न किया कि यह क्या है? तो आपने उत्तर दिया कि आपके न होने के
कारण दिल बहुत चिंतित था अतः यह रोटियां लेकर आपकी सेवा मे आगई। पैगम्बर ने कहा कि
तीन दिन के बाद मैं यह पहला भोजन अपने मुख मे रख रहा हूँ।

हज़रत फ़ातिमा सलामुल्लाह अलैहा एक आदर्श पुत्री,पत्नि, व माता के रूप मे

आदर्श पुत्री

नौ वर्ष की आयु तक हज़रत फ़ातिमा सलामुल्लाह अलैहा अपने पिता के घर पर रहीं।जब तक उनकी माता
हज़रत ख़दीजा जीवित रहीं वह गृह कार्यों मे पूर्ण रूप से उनकी साहयता करती थीं। तथा
अपने माता पिता की अज्ञा का पूर्ण रूप से पालन करती थीं। अपनी माता के स्वर्गवास के
बाद उन्होने अपने पिता की इस प्रकार सेवा की कि पैगम्बर आपको उम्मे अबीहा कहने लगे।
अर्थात माता के समान व्यवहार करने वाली। पैगम्बर आपका बहुत सत्कार करते थे। जब आप
पैगम्बर के पास आती थीं तो पैगमबर आपके आदर मे खड़े हो जाते थे, तथा आदर पूर्वक अपने
पास बैठाते थे। जब तक वह अपने पिता के साथ रही उन्होने पैगमबर की हर आवश्यकता का
ध्यान रखा। वर्तमान समय मे समस्त लड़कियों को चाहिए कि वह हज़रत फ़ातिमा सलामुल्लाह
अलैहा का अनुसरण
करते हुए अपने माता पिता की सेवा करें।

आदर्श पत्नि

हज़रत फ़तिमा संसार मे एक आदर्श पत्नि के रूप मे प्रसिद्ध हैं। उनके
पति हज़रत अली ने विवाह उपरान्त का अधिकाँश जीवन रण भूमी या इस्लाम प्रचार मे
व्यतीत किया। उनकी अनुपस्थिति मे गृह कार्यों व बच्चों के प्रशिक्षण का
उत्तरदायित्व वह स्वंय अपने कांधों पर संभालती व इन कार्यों को उचित रूप से
करती थीं। ताकि उनके पति आराम पूर्वक धर्मयुद्ध व इस्लाम प्रचार के उत्तर दायित्व को
निभा सकें। उन्होने कभी भी अपने पति से किसी वस्तु की फ़रमाइश नही की। वह घर के सब
कार्यों को स्वंय करती थीं। वह अपने हाथों से चक्की चलाकर जौं पीसती तथा रोटियां
बनाती थीं। वह पूर्ण रूप से समस्त कार्यों मे अपने पति का सहयोग करती थीं। पैगम्बर
के स्वर्गवास के बाद जो विपत्तियां उनके पति पर पड़ीं उन्होने उन विपत्तियों मे
हज़रत अली अलैहिस्सलाम के सहयोग मे मुख्य भूमिका निभाई। तथा अपने पति की साहयतार्थ अपने प्राणो की आहूति दे
दी। जब हज़रत फ़ातिमा सलामुल्लाह अलैहा का स्वर्गवास हो गया तो हज़रत अली ने कहा कि आज मैने अपने
सबसे बड़े समर्थक को खो दिया।

आदर्श माता

हज़रत फ़ातिमा सलामुल्लाह अलैहा ने एक आदर्श माता की भूमिका निभाई उनहोनें अपनी चारों
संतानों को इस प्रकार प्रशिक्षत किया कि आगे चलकर वह महान् व्यक्तियों के रूप मे
विश्वविख्यात हुए। उनहोनें अपनी समस्त संतानों को सत्यता, पवित्रता, सदाचारिता, वीरता,
अत्याचार विरोध, इस्लाम प्रचार, समाज सुधार, तथा इस्लाम रक्षा की शिक्षा दी। वह
अपने बच्चों के वस्त्र स्वंय धोती थीं व उनको स्वंय भोजन बनाकर खिलाती थीं। वह कभी
भी अपने बच्चों के बिना भोजन नही करती थीं। तथा सदैव प्रेम पूर्वक व्यवहार करती
थीं। उन्होंने अपनी मृत्यु के दिन रोगी होने की अवस्था मे भी अपने बच्चों के
वस्त्रों को धोया, तथा उनके लिए भोजन बनाकर रखा। संसार की समस्त माताओं को चाहिए कि
वह हज़रत फ़ातिमा सलामुल्लाह अलैहा का अनुसरण करे तथा अपनी संतान को उच्च प्रशिक्षण द्वारा सुशोभित
करें।

हज़रत फ़ातिमा सलामुल्लाह अलैहा व पैगम्बर के जीवन के अन्तिम क्षण

क्योंकि हज़रत पैगम्बर(स.) का रोग उनके जीवन के अन्तिम चरण मे अत्याधिक बढ़ गया था।अतः
हज़रत फ़ातिमा सलामुल्लाह अलैहा हर समय अपने पिता की सेवा मे रहती थीं। उनकी शय्या की बराबर मे बैठी उनके
तेजस्वी चेहरे को निहारती रहती व ज्वर के कारण आये पसीने को साफ़ करती रहती
थीं। जब हज़रत फ़ातिमा सलामुल्लाह अलैहा अपने पिता को इस अवस्था मे देखती तो रोने लगती थीं। पैगम्बर
से यह सहन नही हुआ। उन्होंने हज़रत फ़ातिमा सलामुल्लाह अलैहा को संकेत दिया कि मुझ से अधिक
समीप हो जाओ। जब हज़रत फ़ातिमा सलामुल्लाह अलैहा निकट हुईं तो पैगम्बर उनके कान मे कुछ कहा जिसे सुन
कर हज़रत फ़ातिमा सलामुल्लाह अलैहा मुस्कुराने लगीं। इस अवसर पर हज़रत फ़ातिमा
सलामुल्लाह अलैहा का मुस्कुराना
आश्चर्य जनक था। अतः आप से प्रश्न किया गया कि आपके पिता ने आप से क्या कहा? आपने
उत्तर दिया कि मैं इस रहस्य को अपने पिता के जीवन मे किसी से नही बताऊँगी। पैगम्बर
के स्वर्गवास के बाद आपने इस रहस्य को प्रकट किया।और कहा कि मेरे पिता ने मुझ से कहा था
कि ऐ फ़ातिमा आप मेरे परिवार मे से सबसे पहले मुझ से भेंट करोगी। और मैं इसी कारण
हर्षित हुई थी।

हज़रत फ़ातिमा सलामुल्लाह अलैहा के गले की माला

एक दिन हज़रत पैगम्बर(स.) अपने मित्रों के साथ मस्जिद मे बैठे हुए थे । उसी समय एक व्यक्ति
वहाँ पर आया जिसके कपड़े फ़टे हुए थे तथा उस के चेहरे से दरिद्रता प्रकट थी।
वृद्धावस्था के कारण उसके शरीर की शक्ति क्षीण हो चुकी थी। पैगम्बर उस के समीप गये
तथा उससे उसके बारे मे प्रश्न किया उसने कहा कि मैं एक दुखिःत भिखारी हूँ। मैं भूखा
हूँ मुझे भोजन कराओ, मैं वस्त्रहीन हूँ मुझे पहनने के लिए वस्त्र दो,मैं
कंगाल हूँ मेरी आर्थिक साहयता करो। पैगम्बर ने कहा कि इस समय मेरे पास कुछ नही है
परन्तु चूंकि किसी को अच्छे कार्य के लिए रास्ता बताना भी अच्छा कार्य करने के समान
है। इस लिए पैगम्बर ने उसको हज़रत फ़ातिमा सलामुल्लाह अलैहा के घर का पता बता दिया। क्योकि उनका घर
मस्जिद से मिला हुआ था अतः वह शीघ्रता से उनके द्वार पर आया व साहयता की गुहार की।
हज़रत फ़ातिमा सलामुल्लाह अलैहा ने कहा कि इस समय मेरे पास कुछ नही है जो मैं तुझे दे सकूँ। परन्तु
मेरे पास एक माला है तू इसे बेंच कर अपनी आवश्य़क्ताओं की पूर्ति कर सकता है। यह
कहकर अपने गले से माला उतार कर उस को देदी। य़ह माला हज़रत पैगम्बर के चचा श्री
हमज़ा ने हज़रत फ़ातिमा सलामुल्लाह अलैहा को उपहार स्वरूप दी थी। वह इस माला को लेकर पैगम्बर के पास
आया तथा कहा कि फ़ातिमा ने यह माला दी है। तथा कहा है कि मैं इसको बेंच कर अपनी
अवश्यक्ताओं की पूर्ति करूँ।.

पैगम्बर इस माला को देख कर रोने लगे । अम्मारे यासिर नामक आपके एक मित्र आपके पास
बैठे हुए थे। उन्होंने कहा कि मुझे अनुमति दीजिये कि मैं इस माला को खरीद लूँ
पैगम्बर ने कहा कि जो इस माला को खरीदेगा अल्लाह उस पर अज़ाब नही करेगा। अम्मार ने
उस दरिद्र से पूछा कि तुम इस माला को कितने मे बेंचना चाहते हो? उसने उत्तर दिया कि
मैं इसको इतने मूल्य पर बेंच दूंगा जितने मे मुझे पहनने के लिए वस्त्र खाने
के लिए रोटी गोश्त मिल जाये तथा एक दीनार मरे पास बच जाये जिससे मैं अपने घर
जासकूँ। अम्मार यासिर ने कहा कि मैं इसको भोजन वस्त्र सवारी व बीस दीनार के बदले
खरीदता हूँ। वह दरिद्र शीघ्रता पूर्वक तैयार हो गया। इस प्रकार अम्मारे यासिर ने इस
माला को खरीद कर सुगन्धित किया। तथा अपने दास को देकर कहा कि यह माला पैगम्बर को
भेंट कर व मैंने तुझे भी पैगम्बर की भेंट किया। पैगम्बर ने भी वह माला तथा
दास हज़रत फ़ातिमा सलामुल्लाह अलैहा की भेंट कर दिया । हज़रत फ़ातिमा सलामुल्लाह
अलैहा ने माला को ले लिया तथा दास
से कहा कि मैंने तुझे अल्लाह के लिए स्वतन्त्र किया। दास यह सुनकर हंसने लगा।
हज़रत फ़तिमा ने हगंसने का कारण पूछा तो उसने कहा कि मुझे इस माला ने हंसाया क्यों
कि इस ने एक भूखे को भोजन कराया, एक वस्त्रहीन को वस्त्र पहनाये एक पैदल चलने वाले
को सवारी प्रदान की एक दरिद्र को मालदार बनाया एक दास को स्वतन्त्र कराया और अन्त
मे स्वंय अपने मालिक के पास आगई।

शहादत(स्वर्गवास)

आप अपने पिता के बाद केवल 90 दिन जीवित रहीं। हज़रत पैगम्बर के स्वर्गवास के बाद
जो अत्याचार आप पर हुए आप उनको सहन न कर सकीं तथा स्वर्गवासी हो गईं। इतिहासकारों
ने उल्लेख किया है कि जब आप के घर को आग लगायी गई, उस समय आप द्वार के पीछे खड़ी
हुई थीं। जब किवाड़ों को धक्का देकर शत्रुओं ने घर मे प्रवेश किया तो उस समय आप दर
व दीवार के मध्य भिच गयीं। जिस कारण आपके सीने की पसलियां टूट गयीं, व आपका
वह बेटा भी स्वर्गवासी हो गया जो अभी जन्म भी नही ले पाया था। जिनका नाम गर्भावस्था
मे ही मोहसिन रख दिया गया था।

समाधि

चूँकि जिस समय आपकी शहादत हुई उस समय आपका परिवार बहुत ही भयंकर स्थिति से गुज़र
रहा था। चारों ओर शत्रुता व्याप्त थी तथा आपने स्वंय भी वसीयत की थी कि मुझे रात्री के
समय दफ़्न करना तथा कुछ विशेष व्यक्तियों को मेरे जनाज़े मे सम्मिलित न करना। अतः
हज़रत अली अलैहिस्सलाम ने वसीयतानुसार आपको चुप चाप रात्री के समय दफ़्न कर दिया।अतः आपके जनाज़े
(अर्थी) मे केवल आपके परिवार के सदस्य व हज़रत अली के विश्वसनीय मित्र ही सम्मिलित हो पाये थे।
और दफ़्न के बाद कई स्थानो पर आपकी की कब्र के निशान बनाये गये थे। इस लिए
विश्वसनीय नही कहा जासकता कि आपकी समाधि कहाँ पर है। परन्तु कुछ सुत्रों से ज्ञात
होता है कि आपको जन्नातुल बक़ी नामक क़ब्रिस्तान मे दफ़्नाया गया था।

।। अल्लाहुम्मा सल्ले अला मुहम्मदिंव वा आले मुहम्मद।।