Fenridal She neither wants to be a product of her ethnic heritage nor to adopt a superficial facade. All our geniuses and great talents occupy themselves with philosophy, theology, Sufism, jurisprudence, conjugation and sharitai. Should a properly filed counter notification be filed, you will be notified and have 10 business days within which to file for a restraining order in Federal Court to prevent the reinstatement of the material. What Is a Madrasa? If change is gradual, the foundation of that society, their thoughts, will not take on a revolutionary form but rather will change over a long period of time.

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The Hashimi and Abd al-Muttalib families were imprisoned-with the exception of Abu Lahab who has joined the enemies. Men, women and children were placed in this hot, dry valley. A notice was written by Abu Jahl, in the name of all the wealthy people of the Quraysh, and it was placed on the Kabah wall: aNo one should have any contact with the Hashimi tribe.

All relationships with them are cut-off. Do not buy anything from them. Do not sell anything to them. Do not marry any of them. They all had to bear torture both those who had accepted the new religion and those who have not yet turned to the new religion. They defended him and even though they did not know Islam, they knew the Prophet. They had faith in his purity. They knew he was not interested in personal gain. They sensed his faith. They heard what he had to say about the worship of the Truth.

They knew he sincerely wished to free the people. They were worth far more than the intellectuals filled with fear-such as conservatives like Ali ibn Umayyid, who, having discovered progressive ideology, supposedly opposed reactionaries, the foulness of aristocratic society and the Arab regime with its class distinctions. Yet, these same people, knowing all of this, in order to protect the wealth of their fathers, their social position and physical health remained on the side of Abu Jahl and Abu Lahab.

They watched the torture of Balal, Ammar, Yasser and Somayyeh. They did not move their lips to object. Throughout these difficult years, these men left their compatriots and their friends in this small compound, alone. They busied themselves with their lives in the bazaar, their homes and families. They past their time with the pagan leaders. They even joined hands. Years later, the followers of this way and its religion were more than the followers of the religion of the Prophet himself.

But those like Ali ibn Umayyid were the first Muslims to continue the practice of dissimulation [pious fraud]-even though the Prophet had forbidden it. They remained loyal to this principle and did not relinquish it until their death.

It is when the fire of a new faith lights up their spirits and a movement full of danger begins in society based upon experiment, choice and obligatory tests in which one speaks to the self clearly and without deceit that the wonders of humanity appear.

The glories were accompanied by feelings of inferiority, by feelings of strength as well as weakness. All these were hidden within the spirit, and all of them revealed themselves. Now in this frightening compound were people who, although not Muslims, yet bore the difficulties with patience, silence and three years of hunger and loneliness.

They shared the shadow of danger. In this most sensitive moment of the beginning of the history of Islam, they shared the pain, and understood the position of the Prophet and his Companions. But the black cloud of ignorance covered the comfortable and happy city filled with conservatism, contradiction, and shamelessness.

Some Muslims could be seen whose skirts were contaminated and their hands frail. They were busy gaining security and comfort. Were they the viewers or the players in this tragedy? The question arises because in their imagination they believed they had religion. They loved religious people. They felt themselves to be enlightened. The families of the Hashimi tribes cut themselves off for three years from their city, their people, their freedom and even their means of livelihood and lived in this confinement.

Was it possible to leave the valley in the middle of the night and, hidden from the eyes of the spies of the Quraysh, get food for the hungry waiting in jail? Could it be that a liberal family member or friend might, out of kindness, bring some bread.

Two years later, I still do not know what it was. The Prophet personally assumed responsibility for them. At the same time, despite all the difficulties, they remained loyal and generous in faith and love.

All of this was an expressions of spirit and of faith and greatly affected the sensitive heart of the Prophet. Know for sure that whenever food arrived in the darkness of the night and was given to the Prophet to be shared among the people, the portion of his wife and daughter was the least of all. After the mission of the Prophet, Abu Lahab ordered his sons to divorce Ruqiya and Umm Kulthum in order to hurt and show contempt for the Prophet.

But Uthman, a young, wealthy, handsome man, married Ruqiya, thus answering the act of Abu Lahab. Ruqiya then immigrated to Ethiopia with Uthman. Umm Kulthum, whose life had fallen apart and who had lost her happiness because of her faith in her father, now found herself in the compound.

She preferred hunger and remaining with her generous and heroic father in the way of faith and freedom to living in comfort and ease with her malicious and conservative husband, Utayba.

The days passed with difficulty in this compound separated from life. At night, the black tent of darkness fell upon the residents of this mountainous area. Weeks, months and years of hardship passed slowly over their tired bodies and spirits, but all continued in sympathy with each other and with the Prophet. The family of the Prophet had a special position in the midst of this group.

The head of the family bore the heavy weight of their bitter fate upon his shoulders. Umm Kulthum, her happiness destroyed, had moved from the home of her husband to that of her father. His other daughter, Fatima was still a young girl of either two or three or twelve or thirteen-depending on whose reckoning we follow.

She has a weak constitution, but a sensitive spirit full of feelings. She had suffered hunger. She had witnessed the constant torture of her husband and daughters. She had borne the death of her two sons. She has not lost patience, but her body had been severely weakened. At every instant death appeared to her.

In this state, hunger cried out so loud that the aged, sick Khadija who had lived her life in wealth and had now given everything in the way of the Prophet put a bit of leather in water and held it between her teeth.

Fatima, the young, sensitive girl was worried about her mother. Her mother was worried about her last, frail daughter whose great love for her mother and father was common knowledge among the people. In the last days of their imprisonment, Khadija, who sensed the approach of death, was bed-ridden. Fatima and Umm Kulthum sat beside her. Her father had gone outside to distribute the rations. Khadija, aged, weak, remembering the difficulties she had lived through, said with a sense of regret, "If only my approaching death could wait until these dark days pass and I could die with hope and happiness.

I am not worried about myself, my daughter. No woman among the Quraysh has tasted the blessings that I have tasted. There is no woman in the world who has received the generosity which I have received.

My heart has not grown narrow because I am moving towards you, but I do wish to be worthy of the benefits you gave me. Silence and deep sorrow filled Khadija, Umm Kulthum and Fatima. Suddenly, the Prophet appeared illuminated with hope, faith, strength and victory.

It was as if three years of loneliness, hunger and heavy spiritual asceticism had produced no effect upon the body and spirit of the Prophet other than to increase his courage, will power and faith. Khadija lived to see the salvation of the Muslims and to care for her beloved husband and her noble and loyal daughters.

The Prophet experienced his first great victory over the Quraysh. But the destiny which had been sent to change our history allowed no peace or pleasure, for two great tragedies fell upon him simultaneously. Abu Talib and Khadija both died within a few days of each other and within a few days of their freedom. He had looked after the young man, Mohammad pbuh , and cared for him.

He had found work for him in the service of Khadija. With all of his influence, character, personality and social credit, he had protected him. He even bore the three years in confinement, bore the difficulties and hunger and yet remained with him.

It was because of him that the Prophet was saved from death and the horrible torture which his companions suffered. Now, he had lost Abu Talib, his only protector against the anger, danger and hatred of the city.

And Khadija was the woman who had given up the privacy of their life to his destiny the woman who at forty or forty-five had married Mohammad, the twenty-five year old orphan and poor shepherd. He came to know her through love with the faith of a fellow sufferer and thinker. He sought refuge in her from the difficulties of poverty and life. He received the kindness of a friend and the love of a mother which he had never had. He benefited from her advice and the great protection which she gave him.

She was beside him, beside his heart, beside his spirit. During the whole time of the thunderstorm of difficulties, fears, dangers, loneliness, during years of hatred and enmity, during battles, fights and treacheries, she was with him from the first moment of the revelation until the final moments of her death.

She was with him during all of the moments of his life. She gave all of her life, love, faith, and wealth at the moment when he needed it most. Now the Prophet had lost his protector and compassionate, fellow sufferer, the first person who believed him, the greatest giver of sympathy and, finally, the mother of his Fatima. Fatima had lost her mother.



She knows, feels, senses the question with her innermost being but she has never had it expressed for her before. Once expressed, the question, of necessity, begs for an answer which is a genuine and authentic part of that person. This is the beginning of the Revolution which Iranian women were to undergo but it will take seven long years before it is expressed in society namely, in the Islamic Revolution of Iran. But we have moved too quickly. We are way ahead of ourselves. We have to return to that night when so many of us were not present, the night when the question was first expressed. On that night in , he begins the journey to Fatima with this question and slowly but surely unfolds an answer.


Fatima Is Fatima

Dourisar They have not come to hear a dry, scientific, historic lecture. And his daughter, Fatima is a perfect example of an ideal woman whom no xli has yet become. Location of Infringing Material Identify each web page that allegedly contains infringing material. Woman, in their view, must also remain as she is today because, simply enough, her form exists in th epast and has become part of social traditions. True reflection of the ideal role and the status of women in Islam apart from cultural influence.


Fatima is Fatima

Dikora He will see the world and renew his faith, xhariati beliefs and his union with his history. I had wished to refer to the deep and revolutionary influence her memory evokes in Muslim societies and the role she has played in the breadth of Islamic transformations. Town dwellers and village dwellers have become poorer, more afflicted and more hungry while the class of minor landowners and merchants has become weak and dispersed by the growth of new capitalist classes. Islamic Teachings for Kids. In the midst of this, be just!

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