Fatima is Fatima [Ali Shariati] on *FREE* shipping on qualifying offers. This book is one of the many Islamic publications distributed by Ahlulbayt. Shariati was one of the first people to lecture here and drew crowds in the Hazrat Ali or Hazrat Fatima or the other Imams is the abbreviation of `alayhi salam. Fatima is Fatima. by Dr. Ali Shariati. Introduction By Laleh Bakhtiar. Part 1; Part 2; Part 3. Goto to a specific Chapter by clicking below. Chapter1; Chapter2.

Author: Kazrajind Felar
Country: Sudan
Language: English (Spanish)
Genre: Environment
Published (Last): 7 August 2015
Pages: 489
PDF File Size: 9.98 Mb
ePub File Size: 1.91 Mb
ISBN: 494-3-99475-522-7
Downloads: 50619
Price: Free* [*Free Regsitration Required]
Uploader: Maushura

Islam admits to all realities – hunger, ignorance, drug addiction, the need for divorce, the weakening of the weak by the strong, oppression and suppression realities, according to realists, must be translated into real forms so they have no problem with imgaination, ideology and ideas which they ignore.

It carries realities along with its ideals. It uses realities as a means to reach its idealistic goals, its real desires, which are non-existent by themselves. Unlike realists, Islam does not submit fatim realities, but rather, it causes the realities to submit to it. Islam does not turn away from realities as idealists do. It seeks them out. Through this means, Islam uses that which hinders the idealists as a composite for its own ideals.

Face up to your realities.

Work through them to reach your ideals. Shariati develops the concept of Islamic social justice. In Islam it is not sufficient to tell one’s self, “Thou shalt not That is, one should say to one’s self, “Thou shalt not be an oppressor,” but one is equally obliged to say to one’self, “Thou shalt help the oppressed.

He describes the woman we could not see, the one we thought we knew but only after his guidance do we become aware of the fact that although we related each day directly to her spirit, she had been lost as a model for our daily lives.

That is, we had an emotional attachment to her inner essence but we had removed her form. Shariati takes us to Fatima.

He begins with the fatlma customs of the Arabian Peninsula before her birth where according to custom, female children were buried alive at birth in order to save the family from the disgrace of having an unsuitable son-in-law. It was the revolutionary message of Islam which did away with this custom. God reveals through the Quran that the Prophet Muhammad PBUH had been given the abundant river of Paradise and through that river, he shall have abundant progeny although according to Arab beliefs at that time, a man without a son is called ‘cut-off’.

How could it be? The father of a daughter will have abundant progeny? His wife, over 50 years old, gives birth to a daughter, Fatima. God has kept the promise to the Prophet for through her, the progeny of the Prophet multiplies. Shariati then goes on to further enumerate the honors that Islam has bestowed upon women.

There is only one person buried in the Ka’ba, the ‘House of God’ and that is a woman, a slave, Lady Hajara, the second wife of Prophet Abraham and mother of Prophet Ismail. Shariati then goes on to furhter enumerate the honors that Islam has bestowed upon women. There is only one person buried in the Ka’ba, the ‘House of God’ and that is a woman, a slave, Hajar, the second wife of Abraham and mother of Ismail. Fatima spent her life in struggle, resisting poverty and difficulties.

Her father was forced to spend three years in a valley with his family when his tribe imposed economic and social sanctions aga inst his message of Islam. After the migration to Medina, her new life as a married woman begins but she continues to face the same hardships and difficulties that she encountered since childhood.

We learn of Fatima as a Muslim female child who defends her father against the elders of her tribe. Fatima is the one who, holding her father’s hand, accompanies him into the bazaar, listens to his debates and walks with him to her home.

Fatima is Fatima | Books on Islam and Muslims |

Fatima, the Muslim woman, who stands at the door and defends her husband and her home when usurpers try to burn it down. Fatima tells the newly elected Caliph that he has displeased God and God’s Prophet by not listening to the Prophet’s advice and taking his own interests to heart.


Fatima, who when she finds injustice and opprssion speaks out with the totality of her being, not fearing the outcome of her words for she knows she speaks with the tongue of Truth.

Let us turn to her last sermon and have her own words tell us what she really believed and practiced. When Fatima was ill with the ffatima sickness which caused her death, the wives of the Emigrants and Companions of the Prophet went out visit her to ask how she was feeling. Abu Bakr had been elected Caliph and Ali was put shariagi. In reply to them, after asking for the blessings of God for her father, Muhammad, she said: I detest your men.

After I tried to show them who their real enemy was and they did not listen, I put them aside. What a terrible future they are preparing for by causing the warth of God and thereby brining about permanent torment for themselves.

But they deny the truths so we captivated them for their deeds. From those who oppressed, the results of their actions will be returned to themselves. They cannot change the traditions of history.

So you should be satified with your daily affairs and live in peace prior to the storm and terrible revolts. The oppressors will fati,a you. No public assets except a small quantity will remain.

They will cultivate with force what you have planted with love. At that time you will only sigh for there will be nothing that you can do because you were blind and could not see the truth. They will oblige you because you have turned your faces from the right way and you did not accept it.

Why has she been exploited? Shariati tells us in the words of Hazrat Ali, “two parties are required in order to bring about oppression. One is the oppressor and the other is the one who accepts oppression. Oppression cannot be one sided. An oppressor cannot perform oppression in the air. Opression is like a piece of iorn which is formed by the striking of the hammer of the oppressor upon the anvil of the oppressed. With the awarness which Shariati brings to us, our coming to know Fatima brings about a responsiblity and a committment to those who first ask, “Who am I” and then search out the answer in the authen city and geniuneness of their own culture.

The responsiblity and commitment grows through love and faith With Fatima as our model, we learn to fight injustice and oppression. We turn from ourself to the others. We become actively involved in society’s ills because she as she really was, is our sym bol, our model, our heroine. This is not to deny the spiritual presence and essence of Fatima who has inspired thousands of artists, poets, writers and artisans.

At one point we learn that the Prophet gave her a prayer instead of the domestic help that she had asked for. She grew from this for this nourised her spirit and strengthened her commitment ot God and the people.

Fatima is Fatima

But it is rather to complement it for as Rumi te lls us, suariati physical form is of great importance; nothing can be done without the consociation of the form and the essence. However often you may sow a seed stripped of its pod, it will not ftaima s ow it with the pod, it will become a great tree.

Having awoken and become aware datima the real Fatima presented by Sharati, the Iranain women were able to arise and play a major role in the Islamic Revolution of Iran. They fought against oppression a nd injustice side by side with the men. Clothed in the modest dress of what Fatima might have worn, they found no impediments to their freedom to act, to fight, to resist. We become actively involved in society’s ills because she as she really was, is our symbol, our model, our heroine.

But it is rather to complement it for as Rumi tells us, “The physical form is of great importance; nothing can be done without the consociation of the form and the essence. However often you may sow a seed stripped of its pod, it will not grow; sow it with the pod, it will become a great tree. They fought against oppression and injustice side fatika side with the men. It is they who do not perform their responsibilities in respect to the people.


They should give awareness, consciousness and direction to fatimaa people and they do not do so. All our geniuses and great talents occupy themselves with philosophy, theology, Sufism, jurisprudence, principles, literature, meanings, expression, novelties, conjugation and syntax. Through all the years of research, thought and their own fatiam anguish, they write nothing other than ‘practical treatises’ on how to achieve cleanliness for the ritual prayer, types of uncleanness, the rules of menstruation, and the doubts which arise in ritual prayer.

They leave aside writing treatises on how to speak with people, treatises on how to communicate the religious truths and the philosophy of the pillars of the religion, treatises on how to communicate consciousness and awareness to people, treatises on the understanding of the traditions of the Prophet and the personalities of the Imams, treatises on the revolutionary purpose behind Karbala, introductory treatises on the family of the prophet and the Shi’ite movement, treatises on the expression of thoughts and treatises on the faith of the people.

All of these treatises are written, but all of them are written without responsibility, without the role of a commander. They pass their responsibilities on to the ordinary speakers in the mosques, not to the mujtahids religious leaders whose directions for the practice of the faith are followed.

A country which is full of faith and love, a nation which as the Quran and the Nahjal blageh of Ali, a people who have Ali, Fatima, Hasan, Hosein, and Zainab, have a red history but a black fate. They have a culture and the religion of martyrdom, but it is dead.

We see a dream appeared to Joan of Arc, a sensitive and imaginative girl, for her to fight in order to have the king returned. For centuries, her dream has given the inspiration of freedom, sacrifice, and the sense of revolution and the courage to the enlightened, aware and progressive French people.

Whereas Zainab, the sister of Imam Hosein, who takes a heavier mandate, the mandate of Hosein in her Ali-like hands, continues the movement of Karbala, which opposed murders, lying, terror, and hysterics. She continues the movement at a time when all of the heroes of the revolution are dead and the breath of the forerunners of Islam has ceased in the midst of our people, when commanders of the Islam of Muhammad and Shi’ism of Ali are gone. But she has been turned into ‘a sister who mourns’.

Our people, who spend their lives in love with the Shi’ite saints and cry over the difficulties they faced, who serve them for months and years, who glorify their name, spend money, give their sincerity and their patience to them, deserve to know the real lives of each one of their Imams. Their lives should serve as examples for each one of them.

Their lives, thoughts, words, silences, freedoms, their imprisonment, punishments, martrydoms, should give awareness, life, chastity and humanness to people. But people know them only by their number, that is, the 6th Imam, the 8th Imam, etc. If an ordinary person mourns for Imam Hosein and on the anniversary of his death ashura strikes his head with his dagger and bears the pain even with pleasure, and still knows Hosein in an oblique way and misunderstands Karbala, who is responsible?

If a woman cries with her whole being, if the recollection of the name of Fatima and Zainab burns her to her bones and if knowing it is worthwhile, who would, with complete love, giver her life for them, and yet, if she does not thoroughly know Fatima and Zainab, who is responsible?

Neither this man nor this woman know one line of their words. None of them have read one line about their lives. They can only recall Fatima beside her house at the moment when her side was struck and they only know Zainab from the moment when she leaves the tents to go gather the bodies of the martyrs.

They only know her from the morning of the day of Ashura up until noon, from then on they lose her. Their awareness of Zainab ends the day when her work and great mandate, the legacy of Hosein, just begins. Their knowledge of Zainab ends here.