13:23
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Juz 16 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 16 of the Holy Qur\'an consists of three Meccan surahs: the last 36 verses of Surah Kahf, the entirety of Surah Maryam, and the entirety of Surah Taha. This juz touches on the concept of how...
Juz 16 of the Holy Qur\'an consists of three Meccan surahs: the last 36 verses of Surah Kahf, the entirety of Surah Maryam, and the entirety of Surah Taha. This juz touches on the concept of how Allah (swt) is in control of everything, including our free-will, how He provides our rizk, and how He intervenes in our lives. When we examine the life of Prophet Musa (as) in the beginning of Surah Taha, we see all of these concepts come together. When Musa’s (as) mother placed him in the river, she was nervous, but she had faith that Allah (swt) would take care of him. Allah (swt) made sure to move the river in such a way that the basket with Musa (as) in it would reach Pharaoh\'s palace. It is here that free-will comes into play. Using their free-will, Asiya, and eventually Pharaoh fell in love with baby Musa and decided to raise him. In this story we can see that while Allah (swt) is in control of everything, He has also provided us with free-will to decide our own destiny.
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Description:
Juz 16 of the Holy Qur\'an consists of three Meccan surahs: the last 36 verses of Surah Kahf, the entirety of Surah Maryam, and the entirety of Surah Taha. This juz touches on the concept of how Allah (swt) is in control of everything, including our free-will, how He provides our rizk, and how He intervenes in our lives. When we examine the life of Prophet Musa (as) in the beginning of Surah Taha, we see all of these concepts come together. When Musa’s (as) mother placed him in the river, she was nervous, but she had faith that Allah (swt) would take care of him. Allah (swt) made sure to move the river in such a way that the basket with Musa (as) in it would reach Pharaoh\'s palace. It is here that free-will comes into play. Using their free-will, Asiya, and eventually Pharaoh fell in love with baby Musa and decided to raise him. In this story we can see that while Allah (swt) is in control of everything, He has also provided us with free-will to decide our own destiny.
16:39
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Juz 15 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
The 15th Juz consists of Surat al-Isra (111 verses, The Night Journey) and Surat al-Kahf (First 74 verses, The Cave), both Meccan. The concepts of Rizq, sustenance and Dua,...
The 15th Juz consists of Surat al-Isra (111 verses, The Night Journey) and Surat al-Kahf (First 74 verses, The Cave), both Meccan. The concepts of Rizq, sustenance and Dua, supplication, are discussed here. Man is created hasty and we often ask for things that may be detrimental to us. We quickly get dejected and disappointed in Him, but need to remember that God is the one who gives, and withholds, and that He does this in perfect measure, with full awareness and of our needs and betterment. This teaches us to have complete faith and reliance in Him, and to recognize that He is the one in complete control. God also reminds us of our fragility, and complete dependency on Him. He points out our tendency to turn to Him only in distress, when in fact we should be turning to Him constantly, with hope and gratitude. And only then will we realize that the true power of supplication is not in gaining our wants, but in realizing our deepest desire which is proximity to God.
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Description:
The 15th Juz consists of Surat al-Isra (111 verses, The Night Journey) and Surat al-Kahf (First 74 verses, The Cave), both Meccan. The concepts of Rizq, sustenance and Dua, supplication, are discussed here. Man is created hasty and we often ask for things that may be detrimental to us. We quickly get dejected and disappointed in Him, but need to remember that God is the one who gives, and withholds, and that He does this in perfect measure, with full awareness and of our needs and betterment. This teaches us to have complete faith and reliance in Him, and to recognize that He is the one in complete control. God also reminds us of our fragility, and complete dependency on Him. He points out our tendency to turn to Him only in distress, when in fact we should be turning to Him constantly, with hope and gratitude. And only then will we realize that the true power of supplication is not in gaining our wants, but in realizing our deepest desire which is proximity to God.
10:17
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Juz 14 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
The 14th Juz consists of Surat al-Hijr (99 verses) and Surat an-Nahl (128 verses, the Bee). The verses of Surat an-Nahl are filled with remembrances of God’s blessings, and...
The 14th Juz consists of Surat al-Hijr (99 verses) and Surat an-Nahl (128 verses, the Bee). The verses of Surat an-Nahl are filled with remembrances of God’s blessings, and lessons we can learn from nature. God calls upon humanity to take lessons from these ‘blessings’, a word used 13 times throughout the chapter to impress upon us the magnitude of what He has given us. God speaks of water (which brings life to the earth), cattle, trees, fruits, bees and honey-- and the many benefits we receive from all of his creations. Allah also alludes to the idea that nature shows us the reality of the resurrection. In a Qur\'anic worldview, learning about nature and science is a means to connect with the Creator. He commands us to look around, observe His signs and to ponder, reflect and reason. As we watch spring unfold, let’s remember that there is a sign here that we too will be brought back to life.
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Description:
The 14th Juz consists of Surat al-Hijr (99 verses) and Surat an-Nahl (128 verses, the Bee). The verses of Surat an-Nahl are filled with remembrances of God’s blessings, and lessons we can learn from nature. God calls upon humanity to take lessons from these ‘blessings’, a word used 13 times throughout the chapter to impress upon us the magnitude of what He has given us. God speaks of water (which brings life to the earth), cattle, trees, fruits, bees and honey-- and the many benefits we receive from all of his creations. Allah also alludes to the idea that nature shows us the reality of the resurrection. In a Qur\'anic worldview, learning about nature and science is a means to connect with the Creator. He commands us to look around, observe His signs and to ponder, reflect and reason. As we watch spring unfold, let’s remember that there is a sign here that we too will be brought back to life.
11:14
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Juz 13 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
The 13th Juz consists of Surah Yusuf (last 58 verses), Surat al-Ra’ad (43 verses, the Thunder), and Surah Ibrahim (52 verses). All are Meccan and contain themes of...
The 13th Juz consists of Surah Yusuf (last 58 verses), Surat al-Ra’ad (43 verses, the Thunder), and Surah Ibrahim (52 verses). All are Meccan and contain themes of establishing the basic tenants of Islam. In the Qur\'an, God uses stories, parables, prose, imagery, rhetorical questions, similitude and allegories to help us separate the truth from falsehood. In this juz, two interesting parables appear. In a delicate way, He uses examples from nature, like the one of the froth/scum on water or the process of purifying gold as is mentioned in Surat al Ra’ad. In Surah Ibrahim, words and beliefs are likened to trees. Both of these mention parables that explain the nature of Truth and falsehood. While falsehood is temporary, Truth is permanent and stable. These parables appeal to our intellect and understanding, so that we may reflect, accept the truth to purify ourselves, and ultimately draw closer to God.
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Description:
The 13th Juz consists of Surah Yusuf (last 58 verses), Surat al-Ra’ad (43 verses, the Thunder), and Surah Ibrahim (52 verses). All are Meccan and contain themes of establishing the basic tenants of Islam. In the Qur\'an, God uses stories, parables, prose, imagery, rhetorical questions, similitude and allegories to help us separate the truth from falsehood. In this juz, two interesting parables appear. In a delicate way, He uses examples from nature, like the one of the froth/scum on water or the process of purifying gold as is mentioned in Surat al Ra’ad. In Surah Ibrahim, words and beliefs are likened to trees. Both of these mention parables that explain the nature of Truth and falsehood. While falsehood is temporary, Truth is permanent and stable. These parables appeal to our intellect and understanding, so that we may reflect, accept the truth to purify ourselves, and ultimately draw closer to God.
17:23
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Juz 12 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 12 is the completion of Surah Hud (118 verses of the total 123 verses) and the start of Surah Yusuf (52 verses of the total 111 verses). Both Surahs from this Juz are Meccan....
Juz 12 is the completion of Surah Hud (118 verses of the total 123 verses) and the start of Surah Yusuf (52 verses of the total 111 verses). Both Surahs from this Juz are Meccan. This podcast hones in on punishment and why Allah (swt) punishes as mentioned in Surah Hud. Punishment is not a result of Allah’s oppression, rather it is direct result of a people wronging themselves. Emphasis is placed on being reformers towards good and forbidding evil to prevent self- destruction. Allah (swt) does not unjustly destroy people trying to improve things for the better.
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Description:
Juz 12 is the completion of Surah Hud (118 verses of the total 123 verses) and the start of Surah Yusuf (52 verses of the total 111 verses). Both Surahs from this Juz are Meccan. This podcast hones in on punishment and why Allah (swt) punishes as mentioned in Surah Hud. Punishment is not a result of Allah’s oppression, rather it is direct result of a people wronging themselves. Emphasis is placed on being reformers towards good and forbidding evil to prevent self- destruction. Allah (swt) does not unjustly destroy people trying to improve things for the better.
11:46
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Juz 10 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 10 contains the last 35 verses of Surat al-Anfal and the first 92 verses of Surat at-Tawbah. Tawbah means “to turn to” and often refers to repentance--when one turns to God. This surah is...
Juz 10 contains the last 35 verses of Surat al-Anfal and the first 92 verses of Surat at-Tawbah. Tawbah means “to turn to” and often refers to repentance--when one turns to God. This surah is also called Bara’ah from the first word of the chapter, meaning to disassociate. This chapter discusses the outcome for those who aggressively continued to attack Islam and Rasulullah (s). Surat at-Tawbah is the only surah in the Qur’an that does not start with Bismillahir Rahmanir Rahim. Scholars opine it may be because Surat at-Tawbah is a continuation of Surat al-Anfal, and the basmalah at the beginning of Surat al-Anfal suffices for Surat at-Tawbah. Alternatively, it may be because it was not befitting to begin a chapter of harsh subject matter, with two names describing God’s incredible mercy. However, the contents of the verses somewhat contradict the latter opinion due to discussions of tawbah. God’s Mercy is not independent of His Justice. This chapter also mentions many of the tests that the Muslims went through subsequent to the conquest of Mecca, which should encourage introspection on our relationship with Allah (swt) and in what circumstances are we willing to obey Allah (swt). Are we only willing to submit in times of ease and convenience, or also through difficulty and inconvenience?
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Description:
Juz 10 contains the last 35 verses of Surat al-Anfal and the first 92 verses of Surat at-Tawbah. Tawbah means “to turn to” and often refers to repentance--when one turns to God. This surah is also called Bara’ah from the first word of the chapter, meaning to disassociate. This chapter discusses the outcome for those who aggressively continued to attack Islam and Rasulullah (s). Surat at-Tawbah is the only surah in the Qur’an that does not start with Bismillahir Rahmanir Rahim. Scholars opine it may be because Surat at-Tawbah is a continuation of Surat al-Anfal, and the basmalah at the beginning of Surat al-Anfal suffices for Surat at-Tawbah. Alternatively, it may be because it was not befitting to begin a chapter of harsh subject matter, with two names describing God’s incredible mercy. However, the contents of the verses somewhat contradict the latter opinion due to discussions of tawbah. God’s Mercy is not independent of His Justice. This chapter also mentions many of the tests that the Muslims went through subsequent to the conquest of Mecca, which should encourage introspection on our relationship with Allah (swt) and in what circumstances are we willing to obey Allah (swt). Are we only willing to submit in times of ease and convenience, or also through difficulty and inconvenience?
17:03
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Juz 9 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 9 of the Qur\'an contains the last 118 verses of Surat al-A’raaf and the first 40 verses of Surat al-Anfal. One of the main themes of Surat al-A’raaf is discussions around resurrection and...
Juz 9 of the Qur\'an contains the last 118 verses of Surat al-A’raaf and the first 40 verses of Surat al-Anfal. One of the main themes of Surat al-A’raaf is discussions around resurrection and the descriptions of heaven and hell and somewhere in-between (the A’raaf).
Beginning in verse 175, the story of a man from the Bani Isra’il named Balam bin Ba’ura is discussed. He had been bestowed with spiritual signs and stations in which the truth had been unveiled to him. He could have soared higher if it wasn’t for his materialistic desires for the worldly which he pursued and thus led himself away from God. It is important for us to take a lesson from this story:
We may see God’s signs and recognise the Truth but choose to disregard them and follow our whims. Those who have the means to ascend to perfection yet do not utilise their intellect to find their purpose, resemble animals, particularly a cattle, as mentioned in this verse, as their goal is to only feed themselves. They thus lose focus and are those who are afflicted with heedlessness.
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Description:
Juz 9 of the Qur\'an contains the last 118 verses of Surat al-A’raaf and the first 40 verses of Surat al-Anfal. One of the main themes of Surat al-A’raaf is discussions around resurrection and the descriptions of heaven and hell and somewhere in-between (the A’raaf).
Beginning in verse 175, the story of a man from the Bani Isra’il named Balam bin Ba’ura is discussed. He had been bestowed with spiritual signs and stations in which the truth had been unveiled to him. He could have soared higher if it wasn’t for his materialistic desires for the worldly which he pursued and thus led himself away from God. It is important for us to take a lesson from this story:
We may see God’s signs and recognise the Truth but choose to disregard them and follow our whims. Those who have the means to ascend to perfection yet do not utilise their intellect to find their purpose, resemble animals, particularly a cattle, as mentioned in this verse, as their goal is to only feed themselves. They thus lose focus and are those who are afflicted with heedlessness.
12:52
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Juz 8 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 8 contains the last 55 verses of Surat al- An\'am and the first 87 verses of Surat al-A’raaf.
In today’s episode, we’ll explore a few verses from Surat al-An’am which criticise the...
Juz 8 contains the last 55 verses of Surat al- An\'am and the first 87 verses of Surat al-A’raaf.
In today’s episode, we’ll explore a few verses from Surat al-An’am which criticise the flawed ethical pre-Islamic practices of the pagans. One of these flawed practices was that they formed their own laws entirely arbitrarily without divine guidance and wisdom. Unlike their forged laws, every law that Allah (swt) places has a certain wisdom behind it and is not randomly constructed. Moreover, the basic laws of Allah (swt) as espoused in all divine religions and as a part of the message of all Prophets are discussed in verses 150-157. These standards are the foundation of all divine religions. Surat al- An\'am ends with a beautiful message for us that we should perform every action for the sake of Allah (swt) through His divine guidance.
Learn more: http://lnk.worldfed.org/30Juz
_________________________________________________________________________________________
Watch or listen to our series on any of the channels below:
Social Media
YouTube: https://www.youtube.com/WorldFederationKSIMC
Facebook: https://www.facebook.com/WFKSIMC/
Instagram: https://www.instagram.com/wfksimc/
Twitter: https://twitter.com/wfksimc
Podcasts:
Anchor: http://lnk.worldfed.org/Anchor
Apple Podcasts: http://lnk.worldfed.org/Apple
Spotify: http://lnk.worldfed.org/Spotify
Google: http://lnk.worldfed.org/Google
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Description:
Juz 8 contains the last 55 verses of Surat al- An\'am and the first 87 verses of Surat al-A’raaf.
In today’s episode, we’ll explore a few verses from Surat al-An’am which criticise the flawed ethical pre-Islamic practices of the pagans. One of these flawed practices was that they formed their own laws entirely arbitrarily without divine guidance and wisdom. Unlike their forged laws, every law that Allah (swt) places has a certain wisdom behind it and is not randomly constructed. Moreover, the basic laws of Allah (swt) as espoused in all divine religions and as a part of the message of all Prophets are discussed in verses 150-157. These standards are the foundation of all divine religions. Surat al- An\'am ends with a beautiful message for us that we should perform every action for the sake of Allah (swt) through His divine guidance.
Learn more: http://lnk.worldfed.org/30Juz
_________________________________________________________________________________________
Watch or listen to our series on any of the channels below:
Social Media
YouTube: https://www.youtube.com/WorldFederationKSIMC
Facebook: https://www.facebook.com/WFKSIMC/
Instagram: https://www.instagram.com/wfksimc/
Twitter: https://twitter.com/wfksimc
Podcasts:
Anchor: http://lnk.worldfed.org/Anchor
Apple Podcasts: http://lnk.worldfed.org/Apple
Spotify: http://lnk.worldfed.org/Spotify
Google: http://lnk.worldfed.org/Google
16:05
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Juz 7 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
Juz 7 of the Qur\'an contains the latter 38 verses of Surah al-Maidah and the first 110 verses of Surah al-An’am. In today’s episode, we discuss whether or not non-Muslims can attain salvation...
Juz 7 of the Qur\'an contains the latter 38 verses of Surah al-Maidah and the first 110 verses of Surah al-An’am. In today’s episode, we discuss whether or not non-Muslims can attain salvation as we take a deeper look at verses 82-86 of Surah al- Maidah. It is narrated that these verses shed light upon the story of the Christian king, Najashi, who gave refuge to some of the early Muslims in Abyssinia. Through these verses and others like it, we see that Allah (swt) judges people with absolute justice and according to their circumstances and level of knowledge. This is why some non-Muslims may gain paradise if they have a justified excuse for their ignorance and will be judged based on how much they acted on what they knew. Allah (swt)’s justice compels Him to judge people based on their levels of taqwa and their levels of taqwa depends on what they were capable of.
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Description:
Juz 7 of the Qur\'an contains the latter 38 verses of Surah al-Maidah and the first 110 verses of Surah al-An’am. In today’s episode, we discuss whether or not non-Muslims can attain salvation as we take a deeper look at verses 82-86 of Surah al- Maidah. It is narrated that these verses shed light upon the story of the Christian king, Najashi, who gave refuge to some of the early Muslims in Abyssinia. Through these verses and others like it, we see that Allah (swt) judges people with absolute justice and according to their circumstances and level of knowledge. This is why some non-Muslims may gain paradise if they have a justified excuse for their ignorance and will be judged based on how much they acted on what they knew. Allah (swt)’s justice compels Him to judge people based on their levels of taqwa and their levels of taqwa depends on what they were capable of.
12:20
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Juz 6 of 30 | Journeying our eyes through the Quran | Sister Fatemah Meghji | English
In today’s exploration of Juz 6, we address the definition of what is ‘good’. Taqwa or God-wariness is the central criteria for judging ‘good’ in terms of actions and intentions. This is...
In today’s exploration of Juz 6, we address the definition of what is ‘good’. Taqwa or God-wariness is the central criteria for judging ‘good’ in terms of actions and intentions. This is exemplified by the story of Habil and Qabil narrated here in Surat al-Ma’idah. Both of these sons of Adam followed Allah’s command to give a sacrifice, but it was only Habil who had the right intention of God-wariness which is why his sacrifice was accepted. While fiqh and ahkam are starting points for seeking closeness to Allah (swt) they are a starting point, not the end-all-be-all. When ahkam is combined with Godliness in our intentions, our actions achieve a level of quality and true taqwa and take us on a spiritual ascension.
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Description:
In today’s exploration of Juz 6, we address the definition of what is ‘good’. Taqwa or God-wariness is the central criteria for judging ‘good’ in terms of actions and intentions. This is exemplified by the story of Habil and Qabil narrated here in Surat al-Ma’idah. Both of these sons of Adam followed Allah’s command to give a sacrifice, but it was only Habil who had the right intention of God-wariness which is why his sacrifice was accepted. While fiqh and ahkam are starting points for seeking closeness to Allah (swt) they are a starting point, not the end-all-be-all. When ahkam is combined with Godliness in our intentions, our actions achieve a level of quality and true taqwa and take us on a spiritual ascension.
2:09
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Fatima Zahra - Prophet Muhammad Dear Daughter - Persian
Fatima Zahra, Prophet Mohammad's Dear Daughter:
Not more than three months had passed since the sad departure of God's last messenger Hazrat Mohammad (PBUH) from the mortal world, his...
Fatima Zahra, Prophet Mohammad's Dear Daughter:
Not more than three months had passed since the sad departure of God's last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra (SA), fell was confined to bed with serious illness.
Some 90 days had passed since the passing-away of the Last Messenger of Allah Hazrat Mohammad (PBUH), and every day, Fatemah (SA) used to sit beside the tomb of her dear father, and in doleful whispers, disclose to him her inner mysteries, because the people of Medina had complained that her grief for the Departed Messenger was disturbing their peace. Strange way indeed for the Muslims to behave.
But, now the holy lady, especially after the injury inflicted on her and her feelings by people who denied her rights, had elapsed into her last moments of mortal life.
Her devoted husband, Imam Ali (PBUH) and four siblings, had surrounded her bed. A bitter sense of grief was looming on the noble Ahl ol-Bayt. A strange feeling was contorting Ali's throat. He remembered how much her dear wife had dedicated her entire life to the path of Allah. The scenes of Fatemah's kind and gentle conduct were passing in Imam Ali's mind. He remembered Fatemah engrossed in midnight prayer, supplicating for the well being of neighbours.
Meanwhile, Imam Ali recalled Hazrat Mohammad's (Pbuh) words that "God becomes angry by Fatemah's anger and is pleased at her satisfaction."
He also remembered the last will of Hazrat Mohammad (Pbuh) about Fatemah.
In the meantime, Fatemah opened her mouth and said:
"My cousin, in my marital life with you, I never lied to you or acted against your will."
The heart-rendering words deeply affected Imam Ali.
She added: "Now the angels, along with Messenger Mohammad are coming towards me. Greetings to Gabriel. Greetings to the Messenger of Allah. Greetings to your promised words, O my father. Greetings to your sweet smile."
Fatemah left the world a martyr and her noble spirit was carried on the wings of the angels to the presence of her Creator, Almighty Allah.
Imam Ali took Fatemah's hand, looked at the sky and remembered the day Messenger Mohammad had blessed their marriage by putting her hand in his. But, now it was the time of separation. Shedding tears of sorrow, Imam Ali told Fatemah in a trembling tone:
"After you, I will not have a happy moment in the world. I am crying because I fear my life may be prolonged after you."
It was on 20th Jamadi al-Akhar, 5th year after the divine revelation (corresponding to 613 AD), Messenger Mohammad and his faithful wife Khadijah, were blessed by the birth of a baby girl, whom the Messenger named Fatemah.
The Prophet said: "I named my daughter Fatemah because Allah has protected her and her followers from fire."
She was also known as Zahra or the Radiant. The childhood era of Hazrat Fatemah was the most difficult era of the history of Islam. For, the small community of Muslims in Mecca, were under increasing pressure from idolaters and disbelieves.
Fatemah was raised in the school of her father and the loving lap of her mother Khadijah. Since childhood, Fatemah witnessed the sufferings of her father, and was always at his side to soothe him.
Following the demise of Hazrat Khadijah, the young Fatemah took upon herself all household tasks and was often referred by her father as an angel in human cover, and a part of his heart.
Whenever the Messenger looked at his daughter, he became filled with joy.
After migration to Medina, the Messenger rejected all offers for Fatemah's hand from wealthy Arabs, and married her to his young cousin, the valiant Ali. It was said that if there was no Ali, Fatemah would have remained without a consort.
The Messenger used to stand whenever his daughter would enter her house. Before going on a trip, Fatemah's house was the last one the Messenger would bid farewell, and after returning from the trip, it was the first one that he would visit. The ultimate sense of love, kindness and devotion between father and daughter was manifested in the attribute the Messenger gave her, that is: Omme Abiha - which means Mother of Her Father. Peace be upon her immaculate soul.
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Description:
Fatima Zahra, Prophet Mohammad's Dear Daughter:
Not more than three months had passed since the sad departure of God's last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra (SA), fell was confined to bed with serious illness.
Some 90 days had passed since the passing-away of the Last Messenger of Allah Hazrat Mohammad (PBUH), and every day, Fatemah (SA) used to sit beside the tomb of her dear father, and in doleful whispers, disclose to him her inner mysteries, because the people of Medina had complained that her grief for the Departed Messenger was disturbing their peace. Strange way indeed for the Muslims to behave.
But, now the holy lady, especially after the injury inflicted on her and her feelings by people who denied her rights, had elapsed into her last moments of mortal life.
Her devoted husband, Imam Ali (PBUH) and four siblings, had surrounded her bed. A bitter sense of grief was looming on the noble Ahl ol-Bayt. A strange feeling was contorting Ali's throat. He remembered how much her dear wife had dedicated her entire life to the path of Allah. The scenes of Fatemah's kind and gentle conduct were passing in Imam Ali's mind. He remembered Fatemah engrossed in midnight prayer, supplicating for the well being of neighbours.
Meanwhile, Imam Ali recalled Hazrat Mohammad's (Pbuh) words that "God becomes angry by Fatemah's anger and is pleased at her satisfaction."
He also remembered the last will of Hazrat Mohammad (Pbuh) about Fatemah.
In the meantime, Fatemah opened her mouth and said:
"My cousin, in my marital life with you, I never lied to you or acted against your will."
The heart-rendering words deeply affected Imam Ali.
She added: "Now the angels, along with Messenger Mohammad are coming towards me. Greetings to Gabriel. Greetings to the Messenger of Allah. Greetings to your promised words, O my father. Greetings to your sweet smile."
Fatemah left the world a martyr and her noble spirit was carried on the wings of the angels to the presence of her Creator, Almighty Allah.
Imam Ali took Fatemah's hand, looked at the sky and remembered the day Messenger Mohammad had blessed their marriage by putting her hand in his. But, now it was the time of separation. Shedding tears of sorrow, Imam Ali told Fatemah in a trembling tone:
"After you, I will not have a happy moment in the world. I am crying because I fear my life may be prolonged after you."
It was on 20th Jamadi al-Akhar, 5th year after the divine revelation (corresponding to 613 AD), Messenger Mohammad and his faithful wife Khadijah, were blessed by the birth of a baby girl, whom the Messenger named Fatemah.
The Prophet said: "I named my daughter Fatemah because Allah has protected her and her followers from fire."
She was also known as Zahra or the Radiant. The childhood era of Hazrat Fatemah was the most difficult era of the history of Islam. For, the small community of Muslims in Mecca, were under increasing pressure from idolaters and disbelieves.
Fatemah was raised in the school of her father and the loving lap of her mother Khadijah. Since childhood, Fatemah witnessed the sufferings of her father, and was always at his side to soothe him.
Following the demise of Hazrat Khadijah, the young Fatemah took upon herself all household tasks and was often referred by her father as an angel in human cover, and a part of his heart.
Whenever the Messenger looked at his daughter, he became filled with joy.
After migration to Medina, the Messenger rejected all offers for Fatemah's hand from wealthy Arabs, and married her to his young cousin, the valiant Ali. It was said that if there was no Ali, Fatemah would have remained without a consort.
The Messenger used to stand whenever his daughter would enter her house. Before going on a trip, Fatemah's house was the last one the Messenger would bid farewell, and after returning from the trip, it was the first one that he would visit. The ultimate sense of love, kindness and devotion between father and daughter was manifested in the attribute the Messenger gave her, that is: Omme Abiha - which means Mother of Her Father. Peace be upon her immaculate soul.
Azadari - Fatima Zahra remembrance - Attended by Ayatollah Khamenei - Persian
O Fatemeh Zahra!
Not more than three months had passed since the sad departure of God\'s last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra...
O Fatemeh Zahra!
Not more than three months had passed since the sad departure of God\'s last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra (SA), fell was confined to bed with serious illness.
Some 90 days had passed since the passing-away of the Last Messenger of Allah Hazrat Mohammad (PBUH), and every day, Fatemah (SA) used to sit beside the tomb of her dear father, and in doleful whispers, disclose to him her inner mysteries, because the people of Medina had complained that her grief for the Departed Messenger was disturbing their peace. Strange way indeed for the Muslims to behave.
But, now the holy lady, especially after the injury inflicted on her and her feelings by people who denied her rights, had elapsed into her last moments of mortal life.
Her devoted husband, Imam Ali (PBUH) and four siblings, had surrounded her bed. A bitter sense of grief was looming on the noble Ahl ol-Bayt. A strange feeling was contorting Ali\'s throat. He remembered how much her dear wife had dedicated her entire life to the path of Allah. The scenes of Fatemah\'s kind and gentle conduct were passing in Imam Ali\'s mind. He remembered Fatemah engrossed in midnight prayer, supplicating for the well being of neighbours.
Meanwhile, Imam Ali recalled Hazrat Mohammad\'s (Pbuh) words that \"God becomes angry by Fatemah\'s anger and is pleased at her satisfaction. \"
He also remembered the last will of Hazrat Mohammad (Pbuh) about Fatemah.
In the meantime, Fatemah opened her mouth and said:
\"My cousin, in my marital life with you, I never lied to you or acted against your will.\"
The heart-rendering words deeply affected Imam Ali.
She added: \"Now the angels, along with Messenger Mohammad are coming towards me. Greetings to Gabriel. Greetings to the Messenger of Allah. Greetings to your promised words, O my father. Greetings to your sweet smile.\"
Fatemah left the world a martyr and her noble spirit was carried on the wings of the angels to the presence of her Creator, Almighty Allah.
Imam Ali took Fatemah\'s hand, looked at the sky and remembered the day Messenger Mohammad had blessed their marriage by putting her hand in his. But, now it was the time of separation. Shedding tears of sorrow, Imam Ali told Fatemah in a trembling tone:
\"After you, I will not have a happy moment in the world. I am crying because I fear my life may be prolonged after you.\"
It was on 20th Jamadi al-Akhar, 5th year after the divine revelation (corresponding to 613 AD), Messenger Mohammad and his faithful wife Khadijah, were blessed by the birth of a baby girl, whom the Messenger named Fatemah.
The Prophet said: \"I named my daughter Fatemah because Allah has protected her and her followers from fire.\"
She was also known as Zahra or the Radiant. The childhood era of Hazrat Fatemah was the most difficult era of the history of Islam. For, the small community of Muslims in Mecca, were under increasing pressure from idolaters and disbelieves.
Fatemah was raised in the school of her father and the loving lap of her mother Khadijah. Since childhood, Fatemah witnessed the sufferings of her father, and was always at his side to soothe him.
Following the demise of Hazrat Khadijah, the young Fatemah took upon herself all household tasks and was often referred by her father as an angel in human cover, and a part of his heart.
Whenever the Messenger looked at his daughter, he became filled with joy.
After migration to Medina, the Messenger rejected all offers for Fatemah\'s hand from wealthy Arabs, and married her to his young cousin, the valiant Ali. It was said that if there was no Ali, Fatemah would have remained without a consort.
The Messenger used to stand whenever his daughter would enter her house. Before going on a trip, Fatemah\'s house was the last one the Messenger would bid farewell, and after returning from the trip, it was the first one that he would visit. The ultimate sense of love, kindness and devotion between father and daughter was manifested in the attribute the Messenger gave her, that is: Omme Abiha - which means Mother of Her Father
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O Fatemeh Zahra!
Not more than three months had passed since the sad departure of God\'s last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra (SA), fell was confined to bed with serious illness.
Some 90 days had passed since the passing-away of the Last Messenger of Allah Hazrat Mohammad (PBUH), and every day, Fatemah (SA) used to sit beside the tomb of her dear father, and in doleful whispers, disclose to him her inner mysteries, because the people of Medina had complained that her grief for the Departed Messenger was disturbing their peace. Strange way indeed for the Muslims to behave.
But, now the holy lady, especially after the injury inflicted on her and her feelings by people who denied her rights, had elapsed into her last moments of mortal life.
Her devoted husband, Imam Ali (PBUH) and four siblings, had surrounded her bed. A bitter sense of grief was looming on the noble Ahl ol-Bayt. A strange feeling was contorting Ali\'s throat. He remembered how much her dear wife had dedicated her entire life to the path of Allah. The scenes of Fatemah\'s kind and gentle conduct were passing in Imam Ali\'s mind. He remembered Fatemah engrossed in midnight prayer, supplicating for the well being of neighbours.
Meanwhile, Imam Ali recalled Hazrat Mohammad\'s (Pbuh) words that \"God becomes angry by Fatemah\'s anger and is pleased at her satisfaction. \"
He also remembered the last will of Hazrat Mohammad (Pbuh) about Fatemah.
In the meantime, Fatemah opened her mouth and said:
\"My cousin, in my marital life with you, I never lied to you or acted against your will.\"
The heart-rendering words deeply affected Imam Ali.
She added: \"Now the angels, along with Messenger Mohammad are coming towards me. Greetings to Gabriel. Greetings to the Messenger of Allah. Greetings to your promised words, O my father. Greetings to your sweet smile.\"
Fatemah left the world a martyr and her noble spirit was carried on the wings of the angels to the presence of her Creator, Almighty Allah.
Imam Ali took Fatemah\'s hand, looked at the sky and remembered the day Messenger Mohammad had blessed their marriage by putting her hand in his. But, now it was the time of separation. Shedding tears of sorrow, Imam Ali told Fatemah in a trembling tone:
\"After you, I will not have a happy moment in the world. I am crying because I fear my life may be prolonged after you.\"
It was on 20th Jamadi al-Akhar, 5th year after the divine revelation (corresponding to 613 AD), Messenger Mohammad and his faithful wife Khadijah, were blessed by the birth of a baby girl, whom the Messenger named Fatemah.
The Prophet said: \"I named my daughter Fatemah because Allah has protected her and her followers from fire.\"
She was also known as Zahra or the Radiant. The childhood era of Hazrat Fatemah was the most difficult era of the history of Islam. For, the small community of Muslims in Mecca, were under increasing pressure from idolaters and disbelieves.
Fatemah was raised in the school of her father and the loving lap of her mother Khadijah. Since childhood, Fatemah witnessed the sufferings of her father, and was always at his side to soothe him.
Following the demise of Hazrat Khadijah, the young Fatemah took upon herself all household tasks and was often referred by her father as an angel in human cover, and a part of his heart.
Whenever the Messenger looked at his daughter, he became filled with joy.
After migration to Medina, the Messenger rejected all offers for Fatemah\'s hand from wealthy Arabs, and married her to his young cousin, the valiant Ali. It was said that if there was no Ali, Fatemah would have remained without a consort.
The Messenger used to stand whenever his daughter would enter her house. Before going on a trip, Fatemah\'s house was the last one the Messenger would bid farewell, and after returning from the trip, it was the first one that he would visit. The ultimate sense of love, kindness and devotion between father and daughter was manifested in the attribute the Messenger gave her, that is: Omme Abiha - which means Mother of Her Father
Ziyarat of Fatema Zahra
Ziyarat of Fatema Zahra Daughter of Prophet Wife of Ali salaams peace and blessings on the Daughter of the Prophet The lady of this world and the next Fatema Zahra as
Ziyarat of Fatema Zahra Daughter of Prophet Wife of Ali salaams peace and blessings on the Daughter of the Prophet The lady of this world and the next Fatema Zahra as
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