Ya Ali madad.
It is nice to see bunch of bright and blinking Mythologist in the forum.
I have many questions but ask few each time going easy first.
1) who was the person As NOOR E PIRANTAN with Lord rama?
2).what are the two most positive points of vedic era?
3) what are the two most negative points of vedic era?
Hindu Mythology and Indian Terminology / Civilisations
In the same Ginan verse 3 states:shivaathervedi wrote:JI RE BHAI RE TENEY CHUK FANDHA VELA MA(N)HE RACHANA KIDHI
TAAREY NOOR SHAH GHAREY AAVIYA JI
SYED IMAM SHAH
Translation from the book 'GINAN E SHARIF', volume 10, published first edition in 2008 and second edition in 2012 from Karachi.
O brother He created in KALJUG, then reached at house of Imam Noor Shah.
jeere bhaaire faddtaall vellaa maa(n) mottap aapee
mukho mukhe vachan kahaavejee.......................3
O living brothers, in the Fadtaa Velaa he was granted the authority, and from every mouth he took the promise (of loyalty).
Then the 5th verse states:
jeere bhaaire tenne chak fa(n)dh vellaa maa(n)he rachnaa keedhee
te islaamshaah bhale aaveeyaajee....................5
O living brothers, He has established Himself in the period of Chak Fandh Velaa (turning moment). Sree Islaamshah's arrival is hailed.
Therefore he is referring to Farta Velaa in the 5th verse. He is referring to the same time frame. There is no way one can jump from Farta Velaa to Kaljug.
The translation provided the book is incorrect.
It is not a question about jumping. You said that were various Pirs after Pir Hassan Kabirdeen and I just wanted to clarify that Piratan is not necessarily Mastership. Pir Hassan Kabirdeen's role as the Pir was over when he died. However his role as Mukhi of souls still continues and he is alive in that respect!shivaathervedi wrote:Now you jumped from piratan to mastership. From your explanation what I understood is that status of masters are higher than pirs!!
In Ismaili Ta'ilmaat first comes Imam then pirs and then masters and mukhis..
When the Mastership was granted to Pir Hassan Kabirdeen, he alluded to the Turban (symbol of authority) as being too heavy, because it encompassed all kinds of creatures:shivaathervedi wrote: Now your counting include not only human souls but vegetative and mineral souls also to add up to 12 crores. In my assertion those are 12 crore human souls..
Aashaajee Sarag marata paiyaar-j sarve
Seerbandh huvaa seer bhaaree-jee
keeddee makoddee sarve kuchh aaveeyaa
tyaare bhaar huvaa seer bhaaree.........Haree anant...51
Oh Lord The weight of the heavens, earth and the underground
made the Turban heavy on the head
Even the (souls of the)ants and insects were present(on
the turban)
as a result the weight became heavy on the head
Haree You are eternal
http://www.ismaili.net/granths/part1.html
Hence when we talk of Mastership we include the souls of non-humans as well.
The "iron wall" was symbolic of a barrier in the spiritual world preventing Pir Sadardeen to enjoy the Deedar that he used to get. It was not a physical wall.shivaathervedi wrote: You wrote 'iron wall incident happened in heavenly domain. What iron as a mineral has to play part in spiritual world? Iron wall was a worldly incident because " chha maas chha din " phrase is used in ginans and it is related to bandagi.
Aashaajee Baar karodd-naa bharann bharaaveeyaa
sohi Gur tam gher aayaa jee
man maanhe kachhuk mottaaee aannee
to aannee loddhaa nee bheet.............Haree anant...37
Oh Lord He fulfilled the eternal wishes of twelve crore souls
The same Guide(Pir Sadardin) has come to your home
In his mind he had a minor sense of haughtiness
and so he had the iron wall in front of him
(preventing him to receive the Deedar)
Haree You are eternal...
Aashaajee Chha maas chha deen puraa huaa
tab loddhaa nee bheet ttalaai-jee
Peer Sadardin saamaa jai ubhaa
huva so san mukh aap....................Haree anant...44
Oh Lord When six months and six days were completed
the iron wall was removed
Peer Sadardeen went and stood in front of You
and was face to face with You
Haree You are eternal
http://www.ismaili.net/granths/part1.html
Last edited by kmaherali on Thu May 05, 2016 4:17 am, edited 1 time in total.
From an Ismaili perspective Drupadi's life is important from the point of view of her being an excellent role model for intense devotion to the Imam. At the moment of her brutal trials and tribulations faced at the court of the Korvas, Lord Krishna protected her by providing her with 999 sarees when the korvas were trying to undress her.shivaathervedi wrote:DRAUPADI
eji saamee ddhropateenee lajaa raakhee,
jyaare dukh paddeeyaa re shareer;
pelo paatto sa(m)bhaareeyo,
ane pachhee pureeyaa cheer...................................28
O momins: the Lord maintained the honour of Dhropati(the wife of the paach pandvas) when she was about to be raped and harassed. At first, He remembered the bandage provided by her when He was injured and then as a reward, He provided her with unlimited precious clothing.
http://ismaili.net/heritage/node/23106
There is an interesting account of Sati Dropadi in late Alwaez Shamshu Bandali Haji's book: The Noor En Allah Noor which can be accessed at:
http://ismaili.net/heritage/node/15495
Sati Dropadi's account is given on pages 60 to 68
http://ismaili.net/heritage/files/NoorE ... 0-80_0.pdf
Last edited by kmaherali on Thu May 05, 2016 4:05 am, edited 1 time in total.
Paramahansa Yogananda in his commentary of the Bhagavad Gita explains:shivaathervedi wrote:DRAUPADI
Draupadi is one of the most important female characters in the Hindu epic, Mahabharata. According to the epic, she is the daughter of Drupada, King of Panchala and also became the common wife of the five Pandavas.
Draupadi had five sons; one by each of the Pandavas: Prativindhya from Yudhishthira, Sutasoma from Bheema, Srutakarma from Arjuna, Satanika from Nakula, and Srutasena from Sahadeva.
"In an elaborate ceremony called svayamvara, held by King Drupada to choose a husband for his daughter Draupadi, Drupada made the condition that the hand of his daughter would be given only to the prince who could bend a gigantic bow provided for the occasion, and with it hit the eye of a cleverly concealed and suspended target. Princes from far and near tried and failed even to lift the bow. Arjuna (one of the Pandavs) succeded easily. When the five Pandus returned home, their mother Kunti (Mata Kunta), hearing their approach from a distance and presuming they had won some wealth, called out to them that they must equally share their winnings. As the mother’s word must be honored, Draupadi became the wife of all the five brothers. She bore one son by each.”
Paramahansa Yogananda explains the divine parentage of the Pandava brothers in his translation and commentary of Bhagavad Gita "God Talks With Arjuna, The Bhgavad Gita" as:
"Pandu had two wives, Kunti (sister of Vasudeva, Krishna's father) and Madri. For the accidental killing of a sage during a hunting expedition, Pandu had been cursed that if he embraced a woman he would die. It thus seemed that he and his two queens must remain childless. But Kunti then revealed that before her marriage to Pandu she had received the blessing of a miraculous power: Impressed by her piety and devotional service, a sage had granted her five mantras with which she could receive offspring from any god she chose to invoke. When Kunti told Pandu of her mantras, he entreated her to use them. She bore three sons for Pandu: Yudhisthira, Bhima, and Arjuna from invoking respectively the devas Dharma, Vayu, and Indra. As Pandu wished Madri also to have a child, he asked Kunti to give the remaining sacred mantra to her*. Having obtained the mantra, Madri invoked the twin devas, the Ashvins, and thereby received twin sons, Nakula and Sahadeva."
* The fifth mantra had already been used by Kunti prior to her marriage to Pandu. To test her power, she invoked Surya, the sun deva and Karna was born to her - yet she remained a virgin. Nevertheless, fearing rebuke that she had mothered an illegitimate child, she sealed him in a box and set it afloat on the river, where he was found and raised by an aged charoteer. Karna later played a major role in the Mahabharata story, as mentioned in the commentary 1:8
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
KUNTI
In Mahabharata, Kunti was the daughter of Shurasena, and the foster daughter of his cousin Kuntibhoja. She is the sister of Vasudeva, father of Lord Krishna. She was married to king Pandu of Hastinapur and was the mother of Karna and the Pandava brothers Yudhishthira, Bhima, Arjuna. She is often regarded as the female protagonist of Mahabharata along with her daughter in law, Draupadi as her role so significant being the aunt of Krishna and Balarama and mother of mighty Pandavas and Karna.
Kunti was the biological daughter of the Shurasena, a Yadava chief. Her birth name was Pritha. Kunti was the sister of Vasudeva, the father of Krishna and shared close relationship with Krishna. Her father gave Kunti to his childless cousin Kuntibhoja who was also a Yadava.
Once Sage Durvasa visited Kuntibhoja. He was extremely pleased by the services and comforts offered by Kunti, and offered her a boon to invoke any god to bear a child. Curious, Kunti invoked the mantra and accidentally bore Karna from Surya, the solar deity. Afraid of being an unwed mother, she placed the baby in a basket and set him afloat on a river. This child was later found and adopted by a charioteer Adhiratha and his wife.
Kuntibhoja organized Kunti's swayamvara. Kunti chose King Pandu of Hastinapur, making her the Queen of Hastinapur. She hides the secret of Karna to her husband fearing she would be ashamed.
Soon after, during his mission to expand his empire, Pandu married Madri, a princess of Madra in order to secure the vassalage of Shalya. Kunti was disturbed by her husband's act, but was eventually reconciled with him. Madri was of the view that Kunti was inferior by birth to her because Yadavas were cattle herders while she was a princess.
Pandu's Curse;
While hunting in a forest, (looking from a distance, his vision partially obscured by plants and trees) Pandu mistook Rishi Kindama and his wife for deer and shot arrows at them, killing the conjugal couple. The dying sage placed a curse on Pandu, since he was not remorseful for his action. King Pandu argued with sage Kindama by misquoting sage Agastya's ruling on the right of Kshatriyas' on hunting. Sage Kindama then decided to curse him to die of he intimation with his wife. Pandu renounces the kingdom goes to exile with Kunti Devi and Madri.
Birth of the Pandavas;
Pandu could not make love with his wives due to a curse by sage Kindama. When Pandu expressed to Kunti his despair at the prospect of dying childless, Kunti used the boons given to her by Sage Durvasa to bear three sons—Yudhishthira (by Yama), Bhima (by Vayu), and Arjuna (by Indra). Kunti having warmed up to Madri during their exile shares the mantra with her. Madri bears Pandu Nakula and Sahadeva by the Ashvins.
Pandu's Death;
Pandu attempted to join with his wife Madri. As per Kindama's curse his head bursted out. Madri committed sati as she was the cause of his Death. Kunti stood helpless in the forest with her children.
After the death of Pandu and Madri, Kunti took care of all five Pandava children. The news reached Hastinapur and Kunti was taken there. As the rivalry culminates between Pandavas and Kauravas, she decides to go back to Kunti Bhoja. But her attempt was stopped by Bhishma. She raises her children amidst great problems. Kunti was shoked when she comes to know that Bheem was poisioned thrown into a sea. Vidura consoles her. She performed the pooja for the Kala Bhairava for his returning .
When the Pandavas returned to Hastinapur, there was a succession crisis. Duryodhana claimed to be the next heir for the kingdom. Dhritarashtra named Yudhishthira as his heir, enraging Duryodhana. With the help of Shakuni, Duryodhana planned to burn the Pandavas and Kunti in a Lakshagraha while they were on a festival at Varnavat. But with early warning and aid from Vidura, the Pandavas and Kunti fake their death and escape the burning house. They travel the countryside, disguised as brahmins.
During their stay at Ekachakra, Kunti and the Pandavas came to know of a demon, Bakasura, who troubled the people. Kunti engineered a plot where Bhima would be able to face and kill the demon. The powerful Bhima brought his might to the fore and trumped Bakasura. Bhima slays the rakshasa Hidimba and he is beseeched by Hidimbi, Hidimba's sister, to wed her. Bhima is reluctant, but Kunti ordered Bhima to marry Hidimbi seeing merit in the woman. Hidimbi would go on to birth Ghatotkacha, who later takes part in the Kurukshetra War.
The Pandavas attended the swayamvara of Draupadi in Panchala. Arjuna was able to win Draupadi's hand. The Pandavas returned to their hut and said that they have bought Kanniga Dhanam (charity of wife) Kunti misunderstood them and asked the Pandavas to share whatever they had bought. Kunti was shocked after realizing the implications of her words.
The Pandavas and Kunti are invited back to the kingdom and the kingdom is shared with Kauravas. When the Pandavas lose the kingdom in a dice game and are forced to go into exile for thirteen years, Kunti is forced by her children to remain in the capital.
Kurukshetra war;
As war approached, Kunti met Karna and in desperation to keep her children alive, asked Karna to join the Pandavas. But Karna denies the offer again. Knowing that Karna will fight against Arjuna with a motive to kill, Kunti extracted a couple of promises from Karna that he will not kill any of the Pandavas except Arjuna and against Arjuna he will not use a same celestial weapon twice. Karna requested his mother to keep their relationship a secret until the end of the war. He also promised that at the end of the war she would still have five sons, the fifth one be either Arjuna or Karna himself. Despite supporting her children, Kunti stayed in the Kaurava camp along with her sister-in-law Gandhari.
Curse of Yudhishtra;
Karna was murdered by Arjuna on the seventeenth day of battle. Kunti rushed to the battlefield and finding Karna's corpse, she burst into tears and held his head on her lap. The Pandavas came upon her and were bewildered. Kunti reveals the secret of Karna, shocking the Pandavas. This enraged Yudhishthira the most, and he cursed all women with the inability to keep a secret. After the Kurukshetra war, Kunti perished in a forest fire in the Himalayas, attaining heaven.
In Mahabharata, Kunti was the daughter of Shurasena, and the foster daughter of his cousin Kuntibhoja. She is the sister of Vasudeva, father of Lord Krishna. She was married to king Pandu of Hastinapur and was the mother of Karna and the Pandava brothers Yudhishthira, Bhima, Arjuna. She is often regarded as the female protagonist of Mahabharata along with her daughter in law, Draupadi as her role so significant being the aunt of Krishna and Balarama and mother of mighty Pandavas and Karna.
Kunti was the biological daughter of the Shurasena, a Yadava chief. Her birth name was Pritha. Kunti was the sister of Vasudeva, the father of Krishna and shared close relationship with Krishna. Her father gave Kunti to his childless cousin Kuntibhoja who was also a Yadava.
Once Sage Durvasa visited Kuntibhoja. He was extremely pleased by the services and comforts offered by Kunti, and offered her a boon to invoke any god to bear a child. Curious, Kunti invoked the mantra and accidentally bore Karna from Surya, the solar deity. Afraid of being an unwed mother, she placed the baby in a basket and set him afloat on a river. This child was later found and adopted by a charioteer Adhiratha and his wife.
Kuntibhoja organized Kunti's swayamvara. Kunti chose King Pandu of Hastinapur, making her the Queen of Hastinapur. She hides the secret of Karna to her husband fearing she would be ashamed.
Soon after, during his mission to expand his empire, Pandu married Madri, a princess of Madra in order to secure the vassalage of Shalya. Kunti was disturbed by her husband's act, but was eventually reconciled with him. Madri was of the view that Kunti was inferior by birth to her because Yadavas were cattle herders while she was a princess.
Pandu's Curse;
While hunting in a forest, (looking from a distance, his vision partially obscured by plants and trees) Pandu mistook Rishi Kindama and his wife for deer and shot arrows at them, killing the conjugal couple. The dying sage placed a curse on Pandu, since he was not remorseful for his action. King Pandu argued with sage Kindama by misquoting sage Agastya's ruling on the right of Kshatriyas' on hunting. Sage Kindama then decided to curse him to die of he intimation with his wife. Pandu renounces the kingdom goes to exile with Kunti Devi and Madri.
Birth of the Pandavas;
Pandu could not make love with his wives due to a curse by sage Kindama. When Pandu expressed to Kunti his despair at the prospect of dying childless, Kunti used the boons given to her by Sage Durvasa to bear three sons—Yudhishthira (by Yama), Bhima (by Vayu), and Arjuna (by Indra). Kunti having warmed up to Madri during their exile shares the mantra with her. Madri bears Pandu Nakula and Sahadeva by the Ashvins.
Pandu's Death;
Pandu attempted to join with his wife Madri. As per Kindama's curse his head bursted out. Madri committed sati as she was the cause of his Death. Kunti stood helpless in the forest with her children.
After the death of Pandu and Madri, Kunti took care of all five Pandava children. The news reached Hastinapur and Kunti was taken there. As the rivalry culminates between Pandavas and Kauravas, she decides to go back to Kunti Bhoja. But her attempt was stopped by Bhishma. She raises her children amidst great problems. Kunti was shoked when she comes to know that Bheem was poisioned thrown into a sea. Vidura consoles her. She performed the pooja for the Kala Bhairava for his returning .
When the Pandavas returned to Hastinapur, there was a succession crisis. Duryodhana claimed to be the next heir for the kingdom. Dhritarashtra named Yudhishthira as his heir, enraging Duryodhana. With the help of Shakuni, Duryodhana planned to burn the Pandavas and Kunti in a Lakshagraha while they were on a festival at Varnavat. But with early warning and aid from Vidura, the Pandavas and Kunti fake their death and escape the burning house. They travel the countryside, disguised as brahmins.
During their stay at Ekachakra, Kunti and the Pandavas came to know of a demon, Bakasura, who troubled the people. Kunti engineered a plot where Bhima would be able to face and kill the demon. The powerful Bhima brought his might to the fore and trumped Bakasura. Bhima slays the rakshasa Hidimba and he is beseeched by Hidimbi, Hidimba's sister, to wed her. Bhima is reluctant, but Kunti ordered Bhima to marry Hidimbi seeing merit in the woman. Hidimbi would go on to birth Ghatotkacha, who later takes part in the Kurukshetra War.
The Pandavas attended the swayamvara of Draupadi in Panchala. Arjuna was able to win Draupadi's hand. The Pandavas returned to their hut and said that they have bought Kanniga Dhanam (charity of wife) Kunti misunderstood them and asked the Pandavas to share whatever they had bought. Kunti was shocked after realizing the implications of her words.
The Pandavas and Kunti are invited back to the kingdom and the kingdom is shared with Kauravas. When the Pandavas lose the kingdom in a dice game and are forced to go into exile for thirteen years, Kunti is forced by her children to remain in the capital.
Kurukshetra war;
As war approached, Kunti met Karna and in desperation to keep her children alive, asked Karna to join the Pandavas. But Karna denies the offer again. Knowing that Karna will fight against Arjuna with a motive to kill, Kunti extracted a couple of promises from Karna that he will not kill any of the Pandavas except Arjuna and against Arjuna he will not use a same celestial weapon twice. Karna requested his mother to keep their relationship a secret until the end of the war. He also promised that at the end of the war she would still have five sons, the fifth one be either Arjuna or Karna himself. Despite supporting her children, Kunti stayed in the Kaurava camp along with her sister-in-law Gandhari.
Curse of Yudhishtra;
Karna was murdered by Arjuna on the seventeenth day of battle. Kunti rushed to the battlefield and finding Karna's corpse, she burst into tears and held his head on her lap. The Pandavas came upon her and were bewildered. Kunti reveals the secret of Karna, shocking the Pandavas. This enraged Yudhishthira the most, and he cursed all women with the inability to keep a secret. After the Kurukshetra war, Kunti perished in a forest fire in the Himalayas, attaining heaven.
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
Every ginani person can interpret in his/her own way. Field of poetry is vast and so is its interpretations.kmaherali wrote:In the same Ginan verse 3 states:shivaathervedi wrote:JI RE BHAI RE TENEY CHUK FANDHA VELA MA(N)HE RACHANA KIDHI
TAAREY NOOR SHAH GHAREY AAVIYA JI
SYED IMAM SHAH
Translation from the book 'GINAN E SHARIF', volume 10, published first edition in 2008 and second edition in 2012 from Karachi.
O brother He created in KALJUG, then reached at house of Imam Noor Shah.
jeere bhaaire faddtaall vellaa maa(n) mottap aapee
mukho mukhe vachan kahaavejee.......................3
O living brothers, in the Fadtaa Velaa he was granted the authority, and from every mouth he took the promise (of loyalty).
Then the 5th verse states:
jeere bhaaire tenne chak fa(n)dh vellaa maa(n)he rachnaa keedhee
te islaamshaah bhale aaveeyaajee....................5
O living brothers, He has established Himself in the period of Chak Fandh Velaa (turning moment). Sree Islaamshah's arrival is hailed.
Therefore he is referring to Farta Velaa in the 5th verse. He is referring to the same time frame. There is no way one can jump from Farta Velaa to Kaljug.
The translation provided the book is incorrect.
You mentioned the 3rd and 5th part of the ginan but ignored the 4th part which is crucial in related to Syed Imam Shah. The 4th part is;
JI RE BHAI RE SYED IMAM SHAH KO PATTA DIYA
TE JU(N)MPU DWEEP MAHE(N) AAVI NE BAITHA JI (4)
Now the 5th part of CHUK FANDH VELA is related to Syed Imam Shah, after 3rd part Syed Imam Shah is writing about himself because he was given PATTA ( authority) by Imam.
You wrote " the translation provided in the book is incorrect". The translation I quoted form the book is done by two well known and famous alwaizeen, having good knowledge of satpanthi literature and ginans.
Regarding IRON WALL, please refer to ginan " DUNIYA CHALATRA DEKH KAR
BANDEY MOTT TU JAI RE BHULLAI" pir Sadardin.
EJI MODD AHU(N)KAAR NA KEYJEI - BANDA VICHARO AAPNEY MON
WAJAR BHENTEY AMANEY ROKIA - BANDA CHHA MAAS CHHA DIN (4)
EJI MAHERBAN HUWA SHAH AAPANA - BANDEY BHENT HUEI RE KHALAS
UN KO SAMARO SACHEY SIDQ SU(N)- BANDEY JA(N) LAGI GHAT MAHE SAAS
The reason pir Sadardin mentioned is AHU(N)KAAR AND NOT OTHER WAY.
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shivaathervedi
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- Joined: Mon Feb 01, 2016 10:39 pm
SITA
Sita meaning "furrow", also known as Vaidehi, Janaki, Maithili or Bhoomija, is the central female character of the Hindu epic Ramayana and a daughter of King Janak of Janakpur. She is the consort of the Hindu god Rama (avatar of Vishnu) and is an avatar of Lakshmi (Aadi Shakti of Lord Vishnu), goddess of wealth and wife of Vishnu. She is esteemed as a paragon of spousal and feminine virtues for all Hindu women. Sita is known for her dedication, self-sacrifice, courage and purity.
Sita is described as the daughter of the earth goddess Bhumi and the adopted daughter of King Janaka of Mithila and Queen Sunayna. In her youth, she marries Rama, the prince of Ayodhya.Soon after her marriage, she goes exile with her husband and brother-in-law Lakshmana. While in exile, the trio settle in the Dandaka forest, from where she is abducted by Ravana, Rakshasa King of Lanka. She is imprisoned in the Ashoka Vatika of Lanka by Ravana. Sita is finally rescued by Rama in the climatic war where Rama slays Ravana. Sita goes into fire for her human body to come out of fire-god's protection and her imitation, abducted by ravan, gets back in the fire. Thereafter, Rama and Sita return to Ayodhya, where they are crowned as king and queen. However, king Rama subjected to the kingly duty and pressure abandons a pregnant Sita when one of his subjects casts doubt over her chastity. In the refuge of Sage Valmiki's hermitage Sita gives birth to twins Lava and Kusha. After her sons grow up and unite with their father, Sita returns to her mother, the Earth's womb, for release from a cruel world as a testimony of her purity.
The birthplace of Sita is disputed. Janakpur of Mithila in Eastern-Madhesh Plain of Southern Nepal and Sitamarhi Bihar India near the Nepalese border are described as Sita's birthplace.
Valmiki's Ramayana: In Valmiki's Ramayana and Kamban's Tamil epic Ramavataram, Sita is said to have been discovered in a furrow in a ploughed field, believe to be Janakpur, Nepal, and for that reason is regarded as a daughter of Bhumi Devi (the goddess earth), She was discovered, adopted and brought up by Janaka, king of Mithila, Nepal, and his wife Sunayana.
Ramayana Manjari: In Ramayana Manjari (verses 344–366), North-western and Bengal recensions of Valmiki Ramayana, it has been described as on hearing a voice from the sky and then seeing Menaka, Janaka expresses his wish to obtain a child. And when he finds the child, he hears the same voice again telling him the infant is his spiritual child, born of Menaka.
Janka's real daughter: In Ramopkhyana of the Mahabharata and also in Paumachariya of Vimala Suri, Sita has been depicted as Janaka's real daughter, as described in Ramopkhyana Mahabharata was based on the authentic version of Valmiki Ramayana. Later the story of Sita miraculously appearing in furrow was inserted in Valmiki Ramayana.
Reincarnation of Vedavati: Some versions of the Ramayana suggest that Sita was a reincarnation of Vedavati. Ravana tried to molest Vedavati and her chastity was sullied beyond Ravana's redemption when she was performing penance to become consort of Vishnu. Vedavati immolated herself on a pyre to escape Ravana's lust, vowing to return in another age and be the cause of Ravana's destruction. She was duly reborn as Sita.
Reincarnation of Manivati: According to Gunabhadra's Uttara Purana of the ninth century BCE, Ravana disturbs the asceticism of Manivati, daughter of Amitavega of Alkapuri, and she pledges to take revenge on Ravana. Manivati is later reborn as the daughter of Ravana and Mandodari. But, astrologers predict ruin of Ravana because of this child. So, Ravana orders to kill the child. Manivati is placed in a casket and buried in the ground of Mithila where she is discovered by some of the farmers of the kingdom. Then Janka, king of that state adopts her.
Rama and Sita.
When Sita reaches adulthood, Janaka organises a swayamwara in Janakpurdham with the condition that Sita would marry only that person who would be able to string Pinaka, the bow of the god Shiva. Janaka knew, the bow of Shiva was not even liftable let alone stringable for ordinary mortals, and for selfish people it was not even approachable. Thus, Janaka tries to find the best husband for Sita.
At this time, Vishvamitra had brought Rama and his brother Lakshmana to the forest for the protection of sacrifice. Hearing about this swayamwara, Vishvamitra asks Rama to participate in it and takes Rama and Lakshmana to the palace of Janaka in Janakpur. Janaka is greatly pleased to learn that Rama and Lakshmana are sons of Dasharatha. Next morning, in the middle of the hall, Rama lifts up the bow of Shiva with his left hand, fastens the string tightly and finally breaks the bow. However, another avatar of Vishnu, Parashurama, became really angry as the bow of Shiva was broken. However, he does not realise that Rama is also an avatar of Vishnu, therefore after being informed of this, he apologises for getting angry. Thus, Rama fulfils Janaka's condition to marry Sita. Later on Vivaha Panchami, a marriage ceremony is conducted under the guidance of Satananda. Rama marries Sita, Bharata marries Mandavi, Lakshmana marries Urmila and Shatrughna marries Shrutakirti in Nepal.
Some time after the wedding, Kaikeyi, Rama's step-mother, compelled Dasharatha into making Bharata king, on coaxing of her maid Manthara and forced Rama to leave Ayodhya and spend a period of exile in the forests of Dandaka and later Panchavati. Sita and Lakshmana willingly renounced the comforts of the palace and joined Rama in exile. The Panchavati forest became the scene for Sita's abduction by Ravana, King of Lanka. Ravana kidnapped Sita, disguising himself as a mendicant, while Rama was away fetching a golden deer to please her. Some versions of the Ramayana describe that Sita takes refuge with the fire-god Agni, while Maya Sita, her illusionary double, is kidnapped by the demon-king. Jatayu, the vulture-king tried to protect Sita but Ravana chopped off his wings. Jatayu survived long enough to inform Rama of what had happened.
Ravan took her back to his kingdom in Lanka, and Sita was held as a prisoner in one of his palaces. During her captivity for a year in Lanka, Ravana expressed his desire for her; however, Sita refused his advances and struggled to maintain her chastity. Hanuman was sent by Rama to seek Sita and eventually succeeded in discovering Sita's whereabouts. Sita gave Hanuman her jewellery and asked him to give it to her husband. However, Hanuman was caught by Lankan forces. As punishment for trespassing in Lanka and seeing Sita, Hanuman was punished by having his tail set on fire. As a result of his punishment and due to his superior strength, Hanuman was able to escape after his tail had been set on fire and he burnt down much of Lanka before returning across the sea to Rama.
Sita was finally rescued by Rama, who waged a war to defeat Ravana. Upon rescue, Rama makes Sita undergo a trail by fire to prove her chastity. In some version of Ramayana, during this test the fire-god Agni appears in front of Rama and hands over him the real Sita and declares it was Maya Sita who was abducted by Ravana. The Thailand version of the Ramayana, however, tells of Sita walking on the fire, of her own accord, to feel clean, as opposed to jumping in it. She is not burnt, the coals turn to lotuses.
The couple came back to Ayodhya, where Rama was crowned king with Sita by his side. While Rama's trust and affection for Sita never wavered, it soon became evident that some people in Ayodhya could not accept Sita's long captivity under Ravana. During Rama's period of rule, an intemperate washerman, while berating his wayward wife, declared that he was "no pusillanimous Rama who would take his wife back after she had lived in the house of another man". This statement was reported back to Rama, who knew that the accusation of Sita was baseless. Nevertheless, he would not let slander undermine his rule, so he sent Sita away.
Thus Sita was forced into exile a second time. Abandoned Sita, who was pregnant - wandered about in the forest and at last took refuge in the hermitage of Valmiki, where she delivered twin sons named Kusha and Lava. In the hermitage, Sita raised her sons alone, as a single mother. They grew up to be valiant and intelligent, and were eventually united with their father. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her mother Bhumi. Hearing her plea for release from an unjust world and from a life that had rarely been happy, the Earth dramatically split open; Bhumi appeared and took Sita away.
Rama and Sita in Jainism;
Sita is said to be the daughter of Ravana's queen Mandodari. It was predicted that the first child of Mandodari would bring annihilation to the family. Hence, Ravana deserted the child when she was born. The minister who was responsible for this took her in a pearl-box, placed her near a plough and told Janaka of Mithila that the girl is born from the trench. Janaka's queen Dharini became Sita's foster mother.
There is also a narration about Sita's brother Bhamandala. He did not know about Sita being his sister and wanted to marry her. He even wanted to abduct her. This narration ends when Bhamandala, after knowing that Sita is his sister, turns into a Jain ascetic.
Symbolism;
A female deity of agricultural fertility by the name Sita was known before Valmiki's Ramayana, but was overshadowed by better-known goddesses associated with fertility. According to the Ramayana, Sita was discovered in a furrow when Janaka was ploughing. Since Janaka was a king, it is likely that ploughing was part of a royal ritual to ensure fertility of the land. Sita is considered to be the child of the Mother Earth, produced by the union between the king and the land. Sita is a personification of the Earth's fertility, abundance, and well-being.
Swami Vivekananda states that Rama is considered the type of the Absolute, and Sita that of Power. Sita is the ideal of a woman in India and worshipped as God incarnate.
Sita has been a much revered figure amongst the Hindus. She has been portrayed as an ideal daughter, an ideal wife, and an ideal mother in various texts, stories, illustrations, movies and modern media. Sita is often worshipped with Rama as his consort. The occasion of her marriage to Rama is celebrated as Vivaha Panchami.
The actions, reactions and instincts manifested by Sita at every juncture in a long and arduous life are deemed exemplary. The values that she enshrined and adhered to at every point in the course of a demanding life are the values of womanly virtue held sacred by countless generations o Indians.
Sita meaning "furrow", also known as Vaidehi, Janaki, Maithili or Bhoomija, is the central female character of the Hindu epic Ramayana and a daughter of King Janak of Janakpur. She is the consort of the Hindu god Rama (avatar of Vishnu) and is an avatar of Lakshmi (Aadi Shakti of Lord Vishnu), goddess of wealth and wife of Vishnu. She is esteemed as a paragon of spousal and feminine virtues for all Hindu women. Sita is known for her dedication, self-sacrifice, courage and purity.
Sita is described as the daughter of the earth goddess Bhumi and the adopted daughter of King Janaka of Mithila and Queen Sunayna. In her youth, she marries Rama, the prince of Ayodhya.Soon after her marriage, she goes exile with her husband and brother-in-law Lakshmana. While in exile, the trio settle in the Dandaka forest, from where she is abducted by Ravana, Rakshasa King of Lanka. She is imprisoned in the Ashoka Vatika of Lanka by Ravana. Sita is finally rescued by Rama in the climatic war where Rama slays Ravana. Sita goes into fire for her human body to come out of fire-god's protection and her imitation, abducted by ravan, gets back in the fire. Thereafter, Rama and Sita return to Ayodhya, where they are crowned as king and queen. However, king Rama subjected to the kingly duty and pressure abandons a pregnant Sita when one of his subjects casts doubt over her chastity. In the refuge of Sage Valmiki's hermitage Sita gives birth to twins Lava and Kusha. After her sons grow up and unite with their father, Sita returns to her mother, the Earth's womb, for release from a cruel world as a testimony of her purity.
The birthplace of Sita is disputed. Janakpur of Mithila in Eastern-Madhesh Plain of Southern Nepal and Sitamarhi Bihar India near the Nepalese border are described as Sita's birthplace.
Valmiki's Ramayana: In Valmiki's Ramayana and Kamban's Tamil epic Ramavataram, Sita is said to have been discovered in a furrow in a ploughed field, believe to be Janakpur, Nepal, and for that reason is regarded as a daughter of Bhumi Devi (the goddess earth), She was discovered, adopted and brought up by Janaka, king of Mithila, Nepal, and his wife Sunayana.
Ramayana Manjari: In Ramayana Manjari (verses 344–366), North-western and Bengal recensions of Valmiki Ramayana, it has been described as on hearing a voice from the sky and then seeing Menaka, Janaka expresses his wish to obtain a child. And when he finds the child, he hears the same voice again telling him the infant is his spiritual child, born of Menaka.
Janka's real daughter: In Ramopkhyana of the Mahabharata and also in Paumachariya of Vimala Suri, Sita has been depicted as Janaka's real daughter, as described in Ramopkhyana Mahabharata was based on the authentic version of Valmiki Ramayana. Later the story of Sita miraculously appearing in furrow was inserted in Valmiki Ramayana.
Reincarnation of Vedavati: Some versions of the Ramayana suggest that Sita was a reincarnation of Vedavati. Ravana tried to molest Vedavati and her chastity was sullied beyond Ravana's redemption when she was performing penance to become consort of Vishnu. Vedavati immolated herself on a pyre to escape Ravana's lust, vowing to return in another age and be the cause of Ravana's destruction. She was duly reborn as Sita.
Reincarnation of Manivati: According to Gunabhadra's Uttara Purana of the ninth century BCE, Ravana disturbs the asceticism of Manivati, daughter of Amitavega of Alkapuri, and she pledges to take revenge on Ravana. Manivati is later reborn as the daughter of Ravana and Mandodari. But, astrologers predict ruin of Ravana because of this child. So, Ravana orders to kill the child. Manivati is placed in a casket and buried in the ground of Mithila where she is discovered by some of the farmers of the kingdom. Then Janka, king of that state adopts her.
Rama and Sita.
When Sita reaches adulthood, Janaka organises a swayamwara in Janakpurdham with the condition that Sita would marry only that person who would be able to string Pinaka, the bow of the god Shiva. Janaka knew, the bow of Shiva was not even liftable let alone stringable for ordinary mortals, and for selfish people it was not even approachable. Thus, Janaka tries to find the best husband for Sita.
At this time, Vishvamitra had brought Rama and his brother Lakshmana to the forest for the protection of sacrifice. Hearing about this swayamwara, Vishvamitra asks Rama to participate in it and takes Rama and Lakshmana to the palace of Janaka in Janakpur. Janaka is greatly pleased to learn that Rama and Lakshmana are sons of Dasharatha. Next morning, in the middle of the hall, Rama lifts up the bow of Shiva with his left hand, fastens the string tightly and finally breaks the bow. However, another avatar of Vishnu, Parashurama, became really angry as the bow of Shiva was broken. However, he does not realise that Rama is also an avatar of Vishnu, therefore after being informed of this, he apologises for getting angry. Thus, Rama fulfils Janaka's condition to marry Sita. Later on Vivaha Panchami, a marriage ceremony is conducted under the guidance of Satananda. Rama marries Sita, Bharata marries Mandavi, Lakshmana marries Urmila and Shatrughna marries Shrutakirti in Nepal.
Some time after the wedding, Kaikeyi, Rama's step-mother, compelled Dasharatha into making Bharata king, on coaxing of her maid Manthara and forced Rama to leave Ayodhya and spend a period of exile in the forests of Dandaka and later Panchavati. Sita and Lakshmana willingly renounced the comforts of the palace and joined Rama in exile. The Panchavati forest became the scene for Sita's abduction by Ravana, King of Lanka. Ravana kidnapped Sita, disguising himself as a mendicant, while Rama was away fetching a golden deer to please her. Some versions of the Ramayana describe that Sita takes refuge with the fire-god Agni, while Maya Sita, her illusionary double, is kidnapped by the demon-king. Jatayu, the vulture-king tried to protect Sita but Ravana chopped off his wings. Jatayu survived long enough to inform Rama of what had happened.
Ravan took her back to his kingdom in Lanka, and Sita was held as a prisoner in one of his palaces. During her captivity for a year in Lanka, Ravana expressed his desire for her; however, Sita refused his advances and struggled to maintain her chastity. Hanuman was sent by Rama to seek Sita and eventually succeeded in discovering Sita's whereabouts. Sita gave Hanuman her jewellery and asked him to give it to her husband. However, Hanuman was caught by Lankan forces. As punishment for trespassing in Lanka and seeing Sita, Hanuman was punished by having his tail set on fire. As a result of his punishment and due to his superior strength, Hanuman was able to escape after his tail had been set on fire and he burnt down much of Lanka before returning across the sea to Rama.
Sita was finally rescued by Rama, who waged a war to defeat Ravana. Upon rescue, Rama makes Sita undergo a trail by fire to prove her chastity. In some version of Ramayana, during this test the fire-god Agni appears in front of Rama and hands over him the real Sita and declares it was Maya Sita who was abducted by Ravana. The Thailand version of the Ramayana, however, tells of Sita walking on the fire, of her own accord, to feel clean, as opposed to jumping in it. She is not burnt, the coals turn to lotuses.
The couple came back to Ayodhya, where Rama was crowned king with Sita by his side. While Rama's trust and affection for Sita never wavered, it soon became evident that some people in Ayodhya could not accept Sita's long captivity under Ravana. During Rama's period of rule, an intemperate washerman, while berating his wayward wife, declared that he was "no pusillanimous Rama who would take his wife back after she had lived in the house of another man". This statement was reported back to Rama, who knew that the accusation of Sita was baseless. Nevertheless, he would not let slander undermine his rule, so he sent Sita away.
Thus Sita was forced into exile a second time. Abandoned Sita, who was pregnant - wandered about in the forest and at last took refuge in the hermitage of Valmiki, where she delivered twin sons named Kusha and Lava. In the hermitage, Sita raised her sons alone, as a single mother. They grew up to be valiant and intelligent, and were eventually united with their father. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her mother Bhumi. Hearing her plea for release from an unjust world and from a life that had rarely been happy, the Earth dramatically split open; Bhumi appeared and took Sita away.
Rama and Sita in Jainism;
Sita is said to be the daughter of Ravana's queen Mandodari. It was predicted that the first child of Mandodari would bring annihilation to the family. Hence, Ravana deserted the child when she was born. The minister who was responsible for this took her in a pearl-box, placed her near a plough and told Janaka of Mithila that the girl is born from the trench. Janaka's queen Dharini became Sita's foster mother.
There is also a narration about Sita's brother Bhamandala. He did not know about Sita being his sister and wanted to marry her. He even wanted to abduct her. This narration ends when Bhamandala, after knowing that Sita is his sister, turns into a Jain ascetic.
Symbolism;
A female deity of agricultural fertility by the name Sita was known before Valmiki's Ramayana, but was overshadowed by better-known goddesses associated with fertility. According to the Ramayana, Sita was discovered in a furrow when Janaka was ploughing. Since Janaka was a king, it is likely that ploughing was part of a royal ritual to ensure fertility of the land. Sita is considered to be the child of the Mother Earth, produced by the union between the king and the land. Sita is a personification of the Earth's fertility, abundance, and well-being.
Swami Vivekananda states that Rama is considered the type of the Absolute, and Sita that of Power. Sita is the ideal of a woman in India and worshipped as God incarnate.
Sita has been a much revered figure amongst the Hindus. She has been portrayed as an ideal daughter, an ideal wife, and an ideal mother in various texts, stories, illustrations, movies and modern media. Sita is often worshipped with Rama as his consort. The occasion of her marriage to Rama is celebrated as Vivaha Panchami.
The actions, reactions and instincts manifested by Sita at every juncture in a long and arduous life are deemed exemplary. The values that she enshrined and adhered to at every point in the course of a demanding life are the values of womanly virtue held sacred by countless generations o Indians.
In Ismaili tradition, Mata Kunta like Sati Dropadi is considered as an elevated soul as per verse of Anant Akhado:shivaathervedi wrote:KUNTI
Aashaajee Ollakhyaa veenaa andhaarun jaanno
je murakh bhulaa vaatt jee
Maataa Kuntaajee Ddhropadi kaheeyen
sheel teo naa saachaa...................Haree anant..312
Oh Lord Without recognizing (the Lord) there is utter darkness
and it is the foolish who have forgotten the (true) Path
Mata Kunta and Dropadi are the ones
whose pious deeds are true(well intentioned)
Haree You are eternal...
OK, so how does it change the view about Farta Velaa?shivaathervedi wrote: Every ginani person can interpret in his/her own way. Field of poetry is vast and so is its interpretations.
You mentioned the 3rd and 5th part of the ginan but ignored the 4th part which is crucial in related to Syed Imam Shah. The 4th part is;
JI RE BHAI RE SYED IMAM SHAH KO PATTA DIYA
TE JU(N)MPU DWEEP MAHE(N) AAVI NE BAITHA JI (4)
Now the 5th part of CHUK FANDH VELA is related to Syed Imam Shah, after 3rd part Syed Imam Shah is writing about himself because he was given PATTA ( authority) by Imam..
As I explained the reference in the 3rd verse was of Farta Velaa, so the 5th verse cannot refer to Kaljug. In religion thousand wrongs don't make a right.shivaathervedi wrote: You wrote " the translation provided in the book is incorrect". The translation I quoted form the book is done by two well known and famous alwaizeen, having good knowledge of satpanthi literature and ginans..
What is the other way you are talking about?shivaathervedi wrote: The reason pir Sadardin mentioned is AHU(N)KAAR AND NOT OTHER WAY.
Yes all posts saying nothing of value will be deleted. I have suggested in the past and I can only repeat, if you have nothing of value to say, please refrain from posting It just increases our work load and waste precious time for everyone. Thank you for understanding.nuseri wrote:To Admin: Ya Ali Madad.
My last 2 posts have been deleted which was directed to
Shivaatrivedi.You are not moderating the site AT ALL but playing mischief & politics.
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
kmaherali wrote:In Ismaili tradition Sita is not considered as an important personality. She is just remembered as a princess who was married to the Imam. In all likelihood she would not have been a murid of the Imam.
Is there any mention of Sita in ginans?
Sita is revered as a role model to millions of Indian women. She was loyal to her husband. She was obedient to fer husband. She stood by her husband in difficult times. She was not greedy about wealth or jewelry. She followed dharam of Rama, how come you wrote she was not a murid. Do you have any historical or ginanic reference?
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
kmaherali wrote:OK, so how does it change the view about Farta Velaa?shivaathervedi wrote: Every ginani person can interpret in his/her own way. Field of poetry is vast and so is its interpretations.
You mentioned the 3rd and 5th part of the ginan but ignored the 4th part which is crucial in related to Syed Imam Shah. The 4th part is;
JI RE BHAI RE SYED IMAM SHAH KO PATTA DIYA
TE JU(N)MPU DWEEP MAHE(N) AAVI NE BAITHA JI (4)
Now the 5th part of CHUK FANDH VELA is related to Syed Imam Shah, after 3rd part Syed Imam Shah is writing about himself because he was given PATTA ( authority) by Imam..As I explained the reference in the 3rd verse was of Farta Velaa, so the 5th verse cannot refer to Kaljug. In religion thousand wrongs don't make a right.shivaathervedi wrote: You wrote " the translation provided in the book is incorrect". The translation I quoted form the book is done by two well known and famous alwaizeen, having good knowledge of satpanthi literature and ginans..What is the other way you are talking about?shivaathervedi wrote: The reason pir Sadardin mentioned is AHU(N)KAAR AND NOT OTHER WAY.
I have already mentioned that there is difference between vela/vera and jug.
If Farta vela has been jug then pirs should have mentioned it clearly as Farta jug and not vela. According to my understanding Farta vela is a time frame work within Kaljug and is not a separate entity.
You wrote,"In religion thousand wrongs don't make a right". Who will decide
who is right and who is wrong? or you want to say Dais, senior missionaries, religious scholars, teachers and interpreters made blunders in explaining religious affairs.
You know well we were discussing Iron wall. In ginan 'DUNIYA CHALATRA DEKH KAR' pir Sadardin has wrote about hindrance in bandagi and it has nothing to do with status of pirs that status of son is higher than father.
There is only one reference that I have come across which is in relation to her being the wife of Sri Ram:shivaathervedi wrote:Is there any mention of Sita in ginans?
Sita is revered as a role model to millions of Indian women. She was loyal to her husband. She was obedient to fer husband. She stood by her husband in difficult times. She was not greedy about wealth or jewelry. She followed dharam of Rama, how come you wrote she was not a murid. Do you have any historical or ginanic reference?
Aashaajee Raam rupe sohee Nar aavyaa
te ghar Seeta naaree jee
Ayodhaa kero raaj-j melee
chaalyaa van-vaas.......................Haree anant..424
Oh Lord In the form of Raam the Lord manifested himself
and Seeta was His wife
He abondoned the entire kingdom of Ayodha
and went to the wilderness of the jungle for the
fulfilment of His obligations
Haree You are eternal...
http://www.ismaili.net/granths/part5.html
Generally the wives of the Imams are not his murids, at least while they are married. In the present cycle, out of 49 Imams, there have been only two situations were the wives have been murids. The first was the case with the 1st Imam (Hazarat Ali) and the second was with the the 45th Imam (Imam Shah Khalilullah). In both cases the wives were from the progeny of the Imams.
In the case of Sri Ram, Sita was a princess from another kingdom and hence would have been unlikely from the family of the Imam.
If Kaljug was the same as Farta Vela. Pir Hassan Kabirdeen would not make that distinction. As I mentioned earlier Farta Velaa is bigger than the previous four Yugas in size of souls be be saved, so mathematically it is impossible for it to be part of Kaljug.shivaathervedi wrote:I have already mentioned that there is difference between vela/vera and jug.
If Farta vela has been jug then pirs should have mentioned it clearly as Farta jug and not vela. According to my understanding Farta vela is a time frame work within Kaljug and is not a separate entity..
As I said reason should be the ultimate judge. Did the people who translated the Ginan explain why verse 5 referred to Kaljug? I have explained why so surely reason should prevail, don't you think so?shivaathervedi wrote: You wrote,"In religion thousand wrongs don't make a right". Who will decide
who is right and who is wrong? or you want to say Dais, senior missionaries, religious scholars, teachers and interpreters made blunders in explaining religious affairs..
If you read the Anant Akhado, during the six months and six days that Pir Sadardeen had the 'iron wall', Pir Hassan Kabirdeen made the Turban which symbolized his authority for the Farta Velaa. That says something about the connection between the 'iron wall' and the authority of Pir Hassan Kabeerdeen.shivaathervedi wrote: You know well we were discussing Iron wall. In ginan 'DUNIYA CHALATRA DEKH KAR' pir Sadardin has wrote about hindrance in bandagi and it has nothing to do with status of pirs that status of son is higher than father.
Aashaajee Chh maas ne chh deen pura tha-yaa
tab tame maher-j laaee jee
nav chhugaa nee paagh banaaee
te seer lakheeyaa naam Eelaahee.........Haree anant...39
Oh Lord When six months and six days were completed
then You showered your grace and mercy entirely
In that period I made a turban consisting of nine
tussles
On the face of it I inscribed the name of Allah
Haree You are eternal...
http://www.ismaili.net/granths/part1.html
The lives of Raja Harishchandra, Sati Tararani and Rohidas with their trials and tribulations and their ultimate victory is given in late Alwaez Shamshu Bandali Haji's book The Noor En Allah Noor - in PDF which can be accessed at: http://ismaili.net/heritage/node/15495 and the descrption is given on pages 39 to 48.kmaherali wrote:The Ismaili interpretation of the story is related in the Ginan: Amar Te Aayo More Shahji Jo E-Mu Allaah - Translation http://ismaili.net/heritage/node/22821
Please go through the whole Ginan.
http://ismaili.net/heritage/files/NoorE ... 0-80_0.pdf
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
VISHVA KU(N)VARI
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
Fāṭimah bint Muḥammad was born in 605 AD and died 28 August 632 is the youngest daughter of the Prophet Muhammad and Bibi Khadijah. She was the wife of Ali and mother of Hasan and Hussain, and is one of the members of Ahl al-Bayt. She is the object of the veneration, love, and respect of all Muslims, as she was the child closest to her father and supported him in his difficulties, was the supporter and loving caretaker of her own husband and children, and was the only child of Muhammad to have male children live beyond childhood, whose descendants are spread throughout the Islamic world and are known as Sayyids. The 11th century dynasty ruling Egypt at the time of the Crusades, the Fatimids are descents from Fatimah. For Muslims, Fatimah is an inspiring example and Fatimah is one of the most popular girl's names throughout the Muslim world.
Fatimah is a vital character in the religion of Islam and is considered a role model for all Muslim women and is loved and venerated by all Muslims.
Birth;
Fatimah was born in Mecca to Khadija, the first of Muhammad's wives. There are differences of opinion on the exact date of her birth, but the widely accepted view is that she was born five years before the first Quranic revelations, during the time of the rebuilding of the Ka'aba in 605 AD. Twelver Shia sources, however, state that she was born either two or five years after the first Qur'anic revelations, but that timeline would imply her mother was over fifty at the time of her birth.
Fatimah had three sisters named Zainab, Umm Kulthum and Ruqayyah and two brothers Tayyab & Qasim respectively. Shias believe that Zainab, Ruqayyah and Umm Kulthum who the Sunnis believe to be the other daughters of Muhammad were actually the daughters of Hala, the sister of Khadijah, who were adopted by Muhammad and Khadijah at her death. A strong reason given by the Shi'a scholars for this belief is the event of (Mubahala) mentioned in the Quran, in which there is no reference of the presence of any other female apart from Fatimah, however Sunnis accept that Muhammad had four daughters all from Khadijah.
Iranians celebrate Fatima Zahra’s birth anniversary which is also designated as Mother's Day in the country.
Fatimah is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra. She is also known as "al-Batul" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship. Besides, amongst 125 famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).
Early life;
Following the birth of Fatimah, she was personally nursed, especially she was brought up by her father; contrary to local customs where the newborn were sent to "wet nurses" in surrounding villages. She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh.
One time, while Muhammad was performing the salat (prayer) in the Kaaba, Amr ibn Hishām (Abu Jahl) and his men poured camel placenta over him. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.Following the death of her mother, Fatimah was overcome by sorrow and found it very difficult to come to terms with her death.
Marriage;
Many of Muhammad's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad turned them all down, saying that he was awaiting a sign of her destiny. Ali, Muhammad's cousin, also had a desire to marry Fatimah. When he went to see Muhammad, he could not vocalise his intention but remained silent. Muhammad understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr). Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not reject the proposal like the previous ones. Muhammad took this to be a sign of affirmation and consent.
The actual date of the marriage is unclear, but it most likely took place in 623, the second year of the hijra. The age of Fatimah is reported to have been 18/19 at the time of her marriage while Ali was 21/22 or 24. Muhammad told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage. Muhammad said to Fatimah: "I have married you to the dearest of my family to me. Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad. Prophet Muhammad himself performed the wedding ceremony. According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad. Their marriage lasted about ten years and ended when Fatimah died. Ali did not marry another woman while Fatimah was alive.
A humble life;
After her marriage to Ali, the couple led a humble life in contrast to her step sisters who were all married to wealthy individuals. Ali had built a house not too far from Muhammad's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Nu'man) donated his own house to them. For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters. Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food. Ali worked to irrigate other peoples lands by drawing water from the wells. Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
Another reference to their simple life comes to us from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 34 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, totalling 100. This collective prayer is called the Tasbih of Fatima.
Ahl al-Bayt;
Some verses in the Qur'an are associated to Fatimah and her household by classical exegetes, although she is not mentioned by name. Two of the most important verses include the verse of purification, which is the 33rd ayah in sura al-Ahzab and the 61st ayah in sura Al-i-Imran. In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons. The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians. Fatimah, according to the "occasion for the revelation" of this verse, was among those offered by Muhammad as witnesses and guarantors.
Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad that lists the outstanding women of all time as Mary, Asiya (the wife of Pharaoh), Khadija and Fatimah (the all Muslim commentaries insists upon the absolute superiority of Fatimah).
Following the Farewell Pilgrimage, Muhammad summoned Fatimah and informed her that he would die soon, and also told her that she would be the next of his household to die. After Mohammad's subsequent passing, Fatimah was grief-stricken and remained so until she herself died less than six months later, on 10th, Jumada al-awwal (as per Fatimid).
She passed the time sobbing and sighing and nothing could take away her grief. As soon as she had done her household chores and taken care of her husband, 'Ali, and their sons, Hasan and Husain, she would continue weeping and praying. Six months went by in this fashion till she passed away.
Shia believe that Fatima died as a result of injuries sustained after her house was raided by people of Abu Bakar and Umar ibn al-Khattab, who shi'a accuse of 'threatening to set fire to the house'. The door was supposedly rammed open by one of the assailants knocking Fatimah to the ground. This attack is said to have cracked her rib-cage whilst she was pregnant, causing her to miscarry. According to Shia tradition, Muhammed appeared in a dream and informed Fatimah that she would be passing away the next day. Fatimah informed her husband Ali of her impending death, and asked him not to allow the oppressors to be involved in her ceremonial prayers janazah (prayer performed in congregation after the death of a Muslim) or take part in the burial. After her death Ali performed the janazah. He buried her during the night on 13 Jumada al-awwal 11 AH (632 AD), with him were his family and a few of his close companions.
The burial place of Fatimah;
Fatimah's burial place is a disputed issue among Muslims from different sects. It is said that Ali ibn Abi Taleb buried his wife in an unknown location, because it was Fatimah's decision. According to Madelung in The Succession to Muhammad, the secret burial was done with the aim of avoiding the presence of caliphs. Different locations have been mentioned as the possible burial place of Fatimah some of which are said to be nearer to fact. Al-Baqi', her house and between the Prophet’s tomb and his minbar are the possible place of her grave.
Descendants;
Fatimah was survived by two sons, Hasan and Husain, and two daughters, Zaynab and Umm Kulthum. Controversy surrounds the fate of her third son, Muhsin. Shias and some sunni scholars such as ibn Abi al-Hadid say that she miscarried following an attack on her house, while other Sunnis insist that Muhsin died in his infancy of natural causes.
Modern descendants of Muhammad trace their lineage exclusively through Fatimah, as she was the only surviving child of Prophet Muhammad who had no sons who reached adulthood.
Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women. It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith. After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader 'Sayyidih' of all women in this world and in Paradise. It is because of her moral purity that she occupies an analogous position in Islam to that Mary occupies in Catholic Christianity. She was the first wife of Ali, whom Sunnis consider the fourth Rashidun caliph and Shias consider the first infallible Imamah, the mother of Imams, and the ancestor of all the succeeding Imams; indeed, the Fatimid Caliphate is named after her.Fatimid Caliphate/ Imamate is based on her name. Fatimid faith continue further in Ismaili/Bohras. She is believed to have been immaculate, sinless and a pattern for Muslim women. Although leading a life of poverty, the Shia tradition emphasizes her compassion and sharing of whatever she had with others. Shias greatly respect and adore her sublime personality. In fact her character outshines as one of the most brave and courageous personality in Islamic history.
OHONG NIRINJAN EK VARKHASH JA KITA
UNN KU(N) DHALI DOEYE JA DETA
EK NOOR MUHAMMAD MUSTAFA
DUJA NOOR ALI MURTAZA
MAI FATIMA BHI UNN KE BELEY
HASAN HUSSAIN USS NOOR MA(N)HE KHELEY
SYED AHMAD SHAH.
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
Fāṭimah bint Muḥammad was born in 605 AD and died 28 August 632 is the youngest daughter of the Prophet Muhammad and Bibi Khadijah. She was the wife of Ali and mother of Hasan and Hussain, and is one of the members of Ahl al-Bayt. She is the object of the veneration, love, and respect of all Muslims, as she was the child closest to her father and supported him in his difficulties, was the supporter and loving caretaker of her own husband and children, and was the only child of Muhammad to have male children live beyond childhood, whose descendants are spread throughout the Islamic world and are known as Sayyids. The 11th century dynasty ruling Egypt at the time of the Crusades, the Fatimids are descents from Fatimah. For Muslims, Fatimah is an inspiring example and Fatimah is one of the most popular girl's names throughout the Muslim world.
Fatimah is a vital character in the religion of Islam and is considered a role model for all Muslim women and is loved and venerated by all Muslims.
Birth;
Fatimah was born in Mecca to Khadija, the first of Muhammad's wives. There are differences of opinion on the exact date of her birth, but the widely accepted view is that she was born five years before the first Quranic revelations, during the time of the rebuilding of the Ka'aba in 605 AD. Twelver Shia sources, however, state that she was born either two or five years after the first Qur'anic revelations, but that timeline would imply her mother was over fifty at the time of her birth.
Fatimah had three sisters named Zainab, Umm Kulthum and Ruqayyah and two brothers Tayyab & Qasim respectively. Shias believe that Zainab, Ruqayyah and Umm Kulthum who the Sunnis believe to be the other daughters of Muhammad were actually the daughters of Hala, the sister of Khadijah, who were adopted by Muhammad and Khadijah at her death. A strong reason given by the Shi'a scholars for this belief is the event of (Mubahala) mentioned in the Quran, in which there is no reference of the presence of any other female apart from Fatimah, however Sunnis accept that Muhammad had four daughters all from Khadijah.
Iranians celebrate Fatima Zahra’s birth anniversary which is also designated as Mother's Day in the country.
Fatimah is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra. She is also known as "al-Batul" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship. Besides, amongst 125 famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).
Early life;
Following the birth of Fatimah, she was personally nursed, especially she was brought up by her father; contrary to local customs where the newborn were sent to "wet nurses" in surrounding villages. She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh.
One time, while Muhammad was performing the salat (prayer) in the Kaaba, Amr ibn Hishām (Abu Jahl) and his men poured camel placenta over him. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.Following the death of her mother, Fatimah was overcome by sorrow and found it very difficult to come to terms with her death.
Marriage;
Many of Muhammad's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad turned them all down, saying that he was awaiting a sign of her destiny. Ali, Muhammad's cousin, also had a desire to marry Fatimah. When he went to see Muhammad, he could not vocalise his intention but remained silent. Muhammad understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr). Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not reject the proposal like the previous ones. Muhammad took this to be a sign of affirmation and consent.
The actual date of the marriage is unclear, but it most likely took place in 623, the second year of the hijra. The age of Fatimah is reported to have been 18/19 at the time of her marriage while Ali was 21/22 or 24. Muhammad told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage. Muhammad said to Fatimah: "I have married you to the dearest of my family to me. Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad. Prophet Muhammad himself performed the wedding ceremony. According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad. Their marriage lasted about ten years and ended when Fatimah died. Ali did not marry another woman while Fatimah was alive.
A humble life;
After her marriage to Ali, the couple led a humble life in contrast to her step sisters who were all married to wealthy individuals. Ali had built a house not too far from Muhammad's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Nu'man) donated his own house to them. For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters. Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food. Ali worked to irrigate other peoples lands by drawing water from the wells. Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
Another reference to their simple life comes to us from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 34 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, totalling 100. This collective prayer is called the Tasbih of Fatima.
Ahl al-Bayt;
Some verses in the Qur'an are associated to Fatimah and her household by classical exegetes, although she is not mentioned by name. Two of the most important verses include the verse of purification, which is the 33rd ayah in sura al-Ahzab and the 61st ayah in sura Al-i-Imran. In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons. The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians. Fatimah, according to the "occasion for the revelation" of this verse, was among those offered by Muhammad as witnesses and guarantors.
Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad that lists the outstanding women of all time as Mary, Asiya (the wife of Pharaoh), Khadija and Fatimah (the all Muslim commentaries insists upon the absolute superiority of Fatimah).
Following the Farewell Pilgrimage, Muhammad summoned Fatimah and informed her that he would die soon, and also told her that she would be the next of his household to die. After Mohammad's subsequent passing, Fatimah was grief-stricken and remained so until she herself died less than six months later, on 10th, Jumada al-awwal (as per Fatimid).
She passed the time sobbing and sighing and nothing could take away her grief. As soon as she had done her household chores and taken care of her husband, 'Ali, and their sons, Hasan and Husain, she would continue weeping and praying. Six months went by in this fashion till she passed away.
Shia believe that Fatima died as a result of injuries sustained after her house was raided by people of Abu Bakar and Umar ibn al-Khattab, who shi'a accuse of 'threatening to set fire to the house'. The door was supposedly rammed open by one of the assailants knocking Fatimah to the ground. This attack is said to have cracked her rib-cage whilst she was pregnant, causing her to miscarry. According to Shia tradition, Muhammed appeared in a dream and informed Fatimah that she would be passing away the next day. Fatimah informed her husband Ali of her impending death, and asked him not to allow the oppressors to be involved in her ceremonial prayers janazah (prayer performed in congregation after the death of a Muslim) or take part in the burial. After her death Ali performed the janazah. He buried her during the night on 13 Jumada al-awwal 11 AH (632 AD), with him were his family and a few of his close companions.
The burial place of Fatimah;
Fatimah's burial place is a disputed issue among Muslims from different sects. It is said that Ali ibn Abi Taleb buried his wife in an unknown location, because it was Fatimah's decision. According to Madelung in The Succession to Muhammad, the secret burial was done with the aim of avoiding the presence of caliphs. Different locations have been mentioned as the possible burial place of Fatimah some of which are said to be nearer to fact. Al-Baqi', her house and between the Prophet’s tomb and his minbar are the possible place of her grave.
Descendants;
Fatimah was survived by two sons, Hasan and Husain, and two daughters, Zaynab and Umm Kulthum. Controversy surrounds the fate of her third son, Muhsin. Shias and some sunni scholars such as ibn Abi al-Hadid say that she miscarried following an attack on her house, while other Sunnis insist that Muhsin died in his infancy of natural causes.
Modern descendants of Muhammad trace their lineage exclusively through Fatimah, as she was the only surviving child of Prophet Muhammad who had no sons who reached adulthood.
Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women. It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith. After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader 'Sayyidih' of all women in this world and in Paradise. It is because of her moral purity that she occupies an analogous position in Islam to that Mary occupies in Catholic Christianity. She was the first wife of Ali, whom Sunnis consider the fourth Rashidun caliph and Shias consider the first infallible Imamah, the mother of Imams, and the ancestor of all the succeeding Imams; indeed, the Fatimid Caliphate is named after her.Fatimid Caliphate/ Imamate is based on her name. Fatimid faith continue further in Ismaili/Bohras. She is believed to have been immaculate, sinless and a pattern for Muslim women. Although leading a life of poverty, the Shia tradition emphasizes her compassion and sharing of whatever she had with others. Shias greatly respect and adore her sublime personality. In fact her character outshines as one of the most brave and courageous personality in Islamic history.
OHONG NIRINJAN EK VARKHASH JA KITA
UNN KU(N) DHALI DOEYE JA DETA
EK NOOR MUHAMMAD MUSTAFA
DUJA NOOR ALI MURTAZA
MAI FATIMA BHI UNN KE BELEY
HASAN HUSSAIN USS NOOR MA(N)HE KHELEY
SYED AHMAD SHAH.
-
shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
-
shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
VISHVA KU(N)VARI
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
Fatima bint Muhammad was born in 605 AD and died 28 August 632 is the youngest daughter of the Prophet Muhammad and Bibi Khadijah. She was the wife of Ali and mother of Hasan and Hussain, and is one of the members of Ahl al-Bayt. She is the object of the veneration, love, and respect of all Muslims, as she was the child closest to her father and supported him in his difficulties, was the supporter and loving caretaker of her own husband and children, and was the only child of Muhammad to have male children live beyond childhood, whose descendants are spread throughout the Islamic world and are known as Sayyids. The 11th century dynasty ruling Egypt at the time of the Crusades, the Fatimids are descents from Fatimah. For Muslims, Fatimah is an inspiring example and Fatimah is one of the most popular girl's names throughout the Muslim world.
Fatimah is a vital character in the religion of Islam and is considered a role model for all Muslim women and is loved and venerated by all Muslims.
Birth;
Fatimah was born in Mecca to Khadija, the first of Muhammad's wives. There are differences of opinion on the exact date of her birth, but the widely accepted view is that she was born five years before the first Quranic revelations, during the time of the rebuilding of the Ka'aba in 605 AD. Twelver Shia sources, however, state that she was born either two or five years after the first Qur'anic revelations, but that timeline would imply her mother was over fifty at the time of her birth.
Fatimah had three sisters named Zainab, Umm Kulthum and Ruqayyah and two brothers Tayyab & Qasim respectively. Shias believe that Zainab, Ruqayyah and Umm Kulthum who the Sunnis believe to be the other daughters of Muhammad were actually the daughters of Hala, the sister of Khadijah, who were adopted by Muhammad and Khadijah at her death. A strong reason given by the Shi'a scholars for this belief is the event of (Mubahala) mentioned in the Quran, in which there is no reference of the presence of any other female apart from Fatimah, however Sunnis accept that Muhammad had four daughters all from Khadijah.
Iranians celebrate Fatima Zahra’s birth anniversary which is also designated as Mother's Day in the country.
Fatimah is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra. She is also known as "al-Batul" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship. Besides, amongst 125 famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).
Early life;
Following the birth of Fatimah, she was personally nursed, especially she was brought up by her father; contrary to local customs where the newborn were sent to "wet nurses" in surrounding villages. She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh.
One time, while Muhammad was performing the salat (prayer) in the Kaaba, Amr ibn Hisham (Abu Jahl) and his men poured camel placenta over him. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.Following the death of her mother, Fatimah was overcome by sorrow and found it very difficult to come to terms with her death.
Marriage;
Many of Muhammad's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad turned them all down, saying that he was awaiting a sign of her destiny. Ali, Muhammad's cousin, also had a desire to marry Fatimah. When he went to see Muhammad, he could not vocalise his intention but remained silent. Muhammad understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr). Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not reject the proposal like the previous ones. Muhammad took this to be a sign of affirmation and consent.
The actual date of the marriage is unclear, but it most likely took place in 623, the second year of the hijra. The age of Fatimah is reported to have been 18/19 at the time of her marriage while Ali was 21/22 or 24. Muhammad told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage. Muhammad said to Fatimah: "I have married you to the dearest of my family to me. Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad. Prophet Muhammad himself performed the wedding ceremony. According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad. Their marriage lasted about ten years and ended when Fatimah died. Ali did not marry another woman while Fatimah was alive.
A humble life;
After her marriage to Ali, the couple led a humble life in contrast to her step sisters who were all married to wealthy individuals. Ali had built a house not too far from Muhammad's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Nu'man) donated his own house to them. For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters. Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food. Ali worked to irrigate other peoples lands by drawing water from the wells. Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
Another reference to their simple life comes to us from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 34 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, totalling 100. This collective prayer is called the Tasbih of Fatima.
Ahl al-Bayt;
Some verses in the Qur'an are associated to Fatimah and her household by classical exegetes, although she is not mentioned by name. Two of the most important verses include the verse of purification, which is the 33rd ayah in sura al-Ahzab and the 61st ayah in sura Al-i-Imran. In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons. The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians. Fatimah, according to the "occasion for the revelation" of this verse, was among those offered by Muhammad as witnesses and guarantors.
Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad that lists the outstanding women of all time as Mary, Asiya (the wife of Pharaoh), Khadija and Fatimah (the all Muslim commentaries insists upon the absolute superiority of Fatimah).
Following the Farewell Pilgrimage, Muhammad summoned Fatimah and informed her that he would die soon, and also told her that she would be the next of his household to die. After Mohammad's subsequent passing, Fatimah was grief-stricken and remained so until she herself died less than six months later, on 10th, Jumada al-awwal (as per Fatimid).
She passed the time sobbing and sighing and nothing could take away her grief. As soon as she had done her household chores and taken care of her husband, 'Ali, and their sons, Hasan and Husain, she would continue weeping and praying. Six months went by in this fashion till she passed away.
Shia believe that Fatima died as a result of injuries sustained after her house was raided by people of Abu Bakar and Umar ibn al-Khattab, who shi'a accuse of 'threatening to set fire to the house'. The door was supposedly rammed open by one of the assailants knocking Fatimah to the ground. This attack is said to have cracked her rib-cage whilst she was pregnant, causing her to miscarry. According to Shia tradition, Muhammed appeared in a dream and informed Fatimah that she would be passing away the next day. Fatimah informed her husband Ali of her impending death, and asked him not to allow the oppressors to be involved in her ceremonial prayers janazah (prayer performed in congregation after the death of a Muslim) or take part in the burial. After her death Ali performed the janazah. He buried her during the night on 13 Jumada al-awwal 11 AH (632 AD), with him were his family and a few of his close companions.
The burial place of Fatimah;
Fatimah's burial place is a disputed issue among Muslims from different sects. It is said that Ali ibn Abi Taleb buried his wife in an unknown location, because it was Fatimah's decision. According to Madelung in The Succession to Muhammad, the secret burial was done with the aim of avoiding the presence of caliphs. Different locations have been mentioned as the possible burial place of Fatimah some of which are said to be nearer to fact. Al-Baqi', her house and between the Prophet’s tomb and his minbar are the possible place of her grave.
Descendants;
Fatimah was survived by two sons, Hasan and Husain, and two daughters, Zaynab and Umm Kulthum. Controversy surrounds the fate of her third son, Muhsin. Shias and some sunni scholars such as ibn Abi al-Hadid say that she miscarried following an attack on her house, while other Sunnis insist that Muhsin died in his infancy of natural causes.
Modern descendants of Muhammad trace their lineage exclusively through Fatimah, as she was the only surviving child of Prophet Muhammad who had no sons who reached adulthood.
Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women. It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith. After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader 'Sayyidih' of all women in this world and in Paradise. It is because of her moral purity that she occupies an analogous position in Islam to that Mary occupies in Catholic Christianity. She was the first wife of Ali, whom Sunnis consider the fourth Rashidun caliph and Shias consider the first infallible Imamah, the mother of Imams, and the ancestor of all the succeeding Imams; indeed, the Fatimid Caliphate is named after her.Fatimid Caliphate/ Imamate is based on her name. Fatimid faith continue further in Ismaili/Bohras. She is believed to have been immaculate, sinless and a pattern for Muslim women. Although leading a life of poverty, the Shia tradition emphasizes her compassion and sharing of whatever she had with others. Shias greatly respect and adore her sublime personality. In fact her character outshines as one of the most brave and courageous personality in Islamic history.
OHONG NIRINJAN EK VARKHASH JA KITA
UNN KU(N) DHALI DOEYE JA DETA
EK NOOR MUHAMMAD MUSTAFA
DUJA NOOR ALI MURTAZA
MAI FATIMA BHI UNN KE BELEY
HASAN HUSSAIN USS NOOR MA(N)HE KHELEY
SYED AHMAD SHAH.
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
Fatima bint Muhammad was born in 605 AD and died 28 August 632 is the youngest daughter of the Prophet Muhammad and Bibi Khadijah. She was the wife of Ali and mother of Hasan and Hussain, and is one of the members of Ahl al-Bayt. She is the object of the veneration, love, and respect of all Muslims, as she was the child closest to her father and supported him in his difficulties, was the supporter and loving caretaker of her own husband and children, and was the only child of Muhammad to have male children live beyond childhood, whose descendants are spread throughout the Islamic world and are known as Sayyids. The 11th century dynasty ruling Egypt at the time of the Crusades, the Fatimids are descents from Fatimah. For Muslims, Fatimah is an inspiring example and Fatimah is one of the most popular girl's names throughout the Muslim world.
Fatimah is a vital character in the religion of Islam and is considered a role model for all Muslim women and is loved and venerated by all Muslims.
Birth;
Fatimah was born in Mecca to Khadija, the first of Muhammad's wives. There are differences of opinion on the exact date of her birth, but the widely accepted view is that she was born five years before the first Quranic revelations, during the time of the rebuilding of the Ka'aba in 605 AD. Twelver Shia sources, however, state that she was born either two or five years after the first Qur'anic revelations, but that timeline would imply her mother was over fifty at the time of her birth.
Fatimah had three sisters named Zainab, Umm Kulthum and Ruqayyah and two brothers Tayyab & Qasim respectively. Shias believe that Zainab, Ruqayyah and Umm Kulthum who the Sunnis believe to be the other daughters of Muhammad were actually the daughters of Hala, the sister of Khadijah, who were adopted by Muhammad and Khadijah at her death. A strong reason given by the Shi'a scholars for this belief is the event of (Mubahala) mentioned in the Quran, in which there is no reference of the presence of any other female apart from Fatimah, however Sunnis accept that Muhammad had four daughters all from Khadijah.
Iranians celebrate Fatima Zahra’s birth anniversary which is also designated as Mother's Day in the country.
Fatimah is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra. She is also known as "al-Batul" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship. Besides, amongst 125 famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).
Early life;
Following the birth of Fatimah, she was personally nursed, especially she was brought up by her father; contrary to local customs where the newborn were sent to "wet nurses" in surrounding villages. She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh.
One time, while Muhammad was performing the salat (prayer) in the Kaaba, Amr ibn Hisham (Abu Jahl) and his men poured camel placenta over him. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.Following the death of her mother, Fatimah was overcome by sorrow and found it very difficult to come to terms with her death.
Marriage;
Many of Muhammad's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad turned them all down, saying that he was awaiting a sign of her destiny. Ali, Muhammad's cousin, also had a desire to marry Fatimah. When he went to see Muhammad, he could not vocalise his intention but remained silent. Muhammad understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr). Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not reject the proposal like the previous ones. Muhammad took this to be a sign of affirmation and consent.
The actual date of the marriage is unclear, but it most likely took place in 623, the second year of the hijra. The age of Fatimah is reported to have been 18/19 at the time of her marriage while Ali was 21/22 or 24. Muhammad told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage. Muhammad said to Fatimah: "I have married you to the dearest of my family to me. Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad. Prophet Muhammad himself performed the wedding ceremony. According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad. Their marriage lasted about ten years and ended when Fatimah died. Ali did not marry another woman while Fatimah was alive.
A humble life;
After her marriage to Ali, the couple led a humble life in contrast to her step sisters who were all married to wealthy individuals. Ali had built a house not too far from Muhammad's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Nu'man) donated his own house to them. For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters. Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food. Ali worked to irrigate other peoples lands by drawing water from the wells. Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
Another reference to their simple life comes to us from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 34 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, totalling 100. This collective prayer is called the Tasbih of Fatima.
Ahl al-Bayt;
Some verses in the Qur'an are associated to Fatimah and her household by classical exegetes, although she is not mentioned by name. Two of the most important verses include the verse of purification, which is the 33rd ayah in sura al-Ahzab and the 61st ayah in sura Al-i-Imran. In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons. The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians. Fatimah, according to the "occasion for the revelation" of this verse, was among those offered by Muhammad as witnesses and guarantors.
Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad that lists the outstanding women of all time as Mary, Asiya (the wife of Pharaoh), Khadija and Fatimah (the all Muslim commentaries insists upon the absolute superiority of Fatimah).
Following the Farewell Pilgrimage, Muhammad summoned Fatimah and informed her that he would die soon, and also told her that she would be the next of his household to die. After Mohammad's subsequent passing, Fatimah was grief-stricken and remained so until she herself died less than six months later, on 10th, Jumada al-awwal (as per Fatimid).
She passed the time sobbing and sighing and nothing could take away her grief. As soon as she had done her household chores and taken care of her husband, 'Ali, and their sons, Hasan and Husain, she would continue weeping and praying. Six months went by in this fashion till she passed away.
Shia believe that Fatima died as a result of injuries sustained after her house was raided by people of Abu Bakar and Umar ibn al-Khattab, who shi'a accuse of 'threatening to set fire to the house'. The door was supposedly rammed open by one of the assailants knocking Fatimah to the ground. This attack is said to have cracked her rib-cage whilst she was pregnant, causing her to miscarry. According to Shia tradition, Muhammed appeared in a dream and informed Fatimah that she would be passing away the next day. Fatimah informed her husband Ali of her impending death, and asked him not to allow the oppressors to be involved in her ceremonial prayers janazah (prayer performed in congregation after the death of a Muslim) or take part in the burial. After her death Ali performed the janazah. He buried her during the night on 13 Jumada al-awwal 11 AH (632 AD), with him were his family and a few of his close companions.
The burial place of Fatimah;
Fatimah's burial place is a disputed issue among Muslims from different sects. It is said that Ali ibn Abi Taleb buried his wife in an unknown location, because it was Fatimah's decision. According to Madelung in The Succession to Muhammad, the secret burial was done with the aim of avoiding the presence of caliphs. Different locations have been mentioned as the possible burial place of Fatimah some of which are said to be nearer to fact. Al-Baqi', her house and between the Prophet’s tomb and his minbar are the possible place of her grave.
Descendants;
Fatimah was survived by two sons, Hasan and Husain, and two daughters, Zaynab and Umm Kulthum. Controversy surrounds the fate of her third son, Muhsin. Shias and some sunni scholars such as ibn Abi al-Hadid say that she miscarried following an attack on her house, while other Sunnis insist that Muhsin died in his infancy of natural causes.
Modern descendants of Muhammad trace their lineage exclusively through Fatimah, as she was the only surviving child of Prophet Muhammad who had no sons who reached adulthood.
Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women. It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith. After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader 'Sayyidih' of all women in this world and in Paradise. It is because of her moral purity that she occupies an analogous position in Islam to that Mary occupies in Catholic Christianity. She was the first wife of Ali, whom Sunnis consider the fourth Rashidun caliph and Shias consider the first infallible Imamah, the mother of Imams, and the ancestor of all the succeeding Imams; indeed, the Fatimid Caliphate is named after her.Fatimid Caliphate/ Imamate is based on her name. Fatimid faith continue further in Ismaili/Bohras. She is believed to have been immaculate, sinless and a pattern for Muslim women. Although leading a life of poverty, the Shia tradition emphasizes her compassion and sharing of whatever she had with others. Shias greatly respect and adore her sublime personality. In fact her character outshines as one of the most brave and courageous personality in Islamic history.
OHONG NIRINJAN EK VARKHASH JA KITA
UNN KU(N) DHALI DOEYE JA DETA
EK NOOR MUHAMMAD MUSTAFA
DUJA NOOR ALI MURTAZA
MAI FATIMA BHI UNN KE BELEY
HASAN HUSSAIN USS NOOR MA(N)HE KHELEY
SYED AHMAD SHAH.
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shivaathervedi
- Posts: 1107
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kmaherali wrote:There is only one reference that I have come across which is in relation to her being the wife of Sri Ram:shivaathervedi wrote:Is there any mention of Sita in ginans?
Sita is revered as a role model to millions of Indian women. She was loyal to her husband. She was obedient to fer husband. She stood by her husband in difficult times. She was not greedy about wealth or jewelry. She followed dharam of Rama, how come you wrote she was not a murid. Do you have any historical or ginanic reference?
Aashaajee Raam rupe sohee Nar aavyaa
te ghar Seeta naaree jee
Ayodhaa kero raaj-j melee
chaalyaa van-vaas.......................Haree anant..424
Oh Lord In the form of Raam the Lord manifested himself
and Seeta was His wife
He abondoned the entire kingdom of Ayodha
and went to the wilderness of the jungle for the
fulfilment of His obligations
Haree You are eternal...
http://www.ismaili.net/granths/part5.html
Generally the wives of the Imams are not his murids, at least while they are married. In the present cycle, out of 49 Imams, there have been only two situations were the wives have been murids. The first was the case with the 1st Imam (Hazarat Ali) and the second was with the the 45th Imam (Imam Shah Khalilullah). In both cases the wives were from the progeny of the Imams.
In the case of Sri Ram, Sita was a princess from another kingdom and hence would have been unlikely from the family of the Imam.
Mostly Ismaili history is obscure. Usually we don't have accounts of wives or intimate family affairs. Mostly times Imams married 4/5/7/12 times. You have quoted 2 examples and wrote," In both cases the wives were from the progeny of the Imam". But in both cases wives were daughters of pirs according to Satpanthi tradition. In Satpanthi tradition Prophet is consider as a pir and not an Imam, therefore bibi Fatima should be consider as a daughter of Pir. In other example of 45th Imam, his wife was daughter of his uncle Pir Mirza Muhammad Baqir. I have couple of more examples;
Imam Baqir's mother name was Fatimah bint Hasan bin Ali means both paraents were Seyyeds, Alawis and Fatimis.
Imam Ismaili's mother name was Fatimah bint Hussain bin Ali Zain ul 'Abidin.
Again parents were Seyyeds, Alawis and Fatimis.
In my view MOSTLY wives or mothers of Imams were from close family members and they were Ismailis except few.
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
kmaherali wrote:If Kaljug was the same as Farta Vela. Pir Hassan Kabirdeen would not make that distinction. As I mentioned earlier Farta Velaa is bigger than the previous four Yugas in size of souls be be saved, so mathematically it is impossible for it to be part of Kaljug.shivaathervedi wrote:I have already mentioned that there is difference between vela/vera and jug.
If Farta vela has been jug then pirs should have mentioned it clearly as Farta jug and not vela. According to my understanding Farta vela is a time frame work within Kaljug and is not a separate entity..As I said reason should be the ultimate judge. Did the people who translated the Ginan explain why verse 5 referred to Kaljug? I have explained why so surely reason should prevail, don't you think so?shivaathervedi wrote: You wrote,"In religion thousand wrongs don't make a right". Who will decide
who is right and who is wrong? or you want to say Dais, senior missionaries, religious scholars, teachers and interpreters made blunders in explaining religious affairs..If you read the Anant Akhado, during the six months and six days that Pir Sadardeen had the 'iron wall', Pir Hassan Kabirdeen made the Turban which symbolized his authority for the Farta Velaa. That says something about the connection between the 'iron wall' and the authority of Pir Hassan Kabeerdeen.shivaathervedi wrote: You know well we were discussing Iron wall. In ginan 'DUNIYA CHALATRA DEKH KAR' pir Sadardin has wrote about hindrance in bandagi and it has nothing to do with status of pirs that status of son is higher than father.
Aashaajee Chh maas ne chh deen pura tha-yaa
tab tame maher-j laaee jee
nav chhugaa nee paagh banaaee
te seer lakheeyaa naam Eelaahee.........Haree anant...39
Oh Lord When six months and six days were completed
then You showered your grace and mercy entirely
In that period I made a turban consisting of nine
tussles
On the face of it I inscribed the name of Allah
Haree You are eternal...
http://www.ismaili.net/granths/part1.html
BUT how will you explain the account of IRON WALL and CHHA MAAS NEY CHHA DIN in the ginan DUNIYA CHALATRA DEKH KAR?
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
ANASUYA
Anasuya also known as Anusuya, was the wife of an ancient Indian rishi (sage) named Atri, in Hindu mythology. In the Ramayana, she appears living with her husband in a small hermitage in the southern periphery of the forest of Chitrakuta. She was very pious, and always practiced austerities and devotion. This allowed her to attain miraculous powers.
When Sita and Rama visited her during their exile, Anusuya was very attentive to them and gave Sita an ointment which could maintain her beauty forever. She was mother of Dattatreya, the sage-avatar of Trimurti Brahma, Vishnu, Shiva, the irascible sage Durvasa, avatar of Shiva and Chandraatri, avatar of Brahma. She is also mother of Chandra Dev. She was the daughter of Sage Kardama and his wife Devahuti. Sage Kapila was her brother and teacher. She is extolled as Sati Anusuya the chaste wife.
Anasuya is made up of two parts: An and Asuya. An is a negative prefix and Asuya means jealousy. Hence, Anasuya could be translated into English as "one who is free from jealousy or envy."
The story of Anusuya's family is mentioned in Bhagavata Purana Skanda III. Sage Kardama married Devahuti, daughter of Swayambhu Manu, and had nine daughters, including Anusuya, each one of whom married various Saptarishis, and one son avatar Kapila.
The sage Narada praised Anusuya in his hymns and verses, making the wives of Brahma, Vishnu and Shiva jealous. They requested their husbands go and tempt her away from her husband, breaking her pativrata. The Divine Trinity went to Anusuya as guests when Atri was not at home, and asked her to serve them lunch in the nude. She agreed, but first splashed them each with enchanted water, turning them into small children. The three goddesses waited for their husbands to return, and when they didn’t, traveled to Anusuya’s cottage to find them transformed. The goddesses repented, and at the request of Anusuya, the three Gods agreed to be born as her sons. According to one version, the gods merged turning into Anasuya's three headed son Dattatreya. The word pativrata means a chaste woman who is devoted to her husband.
A Brahmin named Kaushik from Pratishthaan used to visit a prostitute, in spite of being a Brahmin and having a devoted wife. When he later became infected with leprosy, the prostitute stopped seeing him, forcing him to return to his wife who still cared for him. He still longed for the affections of the prostitute, and one day asked his wife to take him to her. In that town, the sage Mandavya had been impaled in lieu of a criminal and was lying on a spike in the forest. While being led by his wife through the deep forest at night, Kaushik happened to trip on the sage, who cursed him to death before the next sunrise. To stop the curse, Kaushik's wife stopped the sunrise with the power of her love, creating havoc in the heavens. The gods went to Brahma for help, who in turn went to Anusuya, asking her to convince Kaushik's wife to allow the sunrise. Anusuya not only convinced Kaushik's wife to allow the sun to rise, but also brought Kaushik back to life after the curse had run its course. Brahma was very happy with Anusuya and was then born to her as Chandraatri.
Some time later, the god Rahu masked the Sun, cloaking the whole world in darkness. Atri, with powers granted by many years of austerity, wrested the Sun out of Rahu's hands, restoring light to the world. The Gods were pleased and Shiva and Vishnu were born to Atri and Anusuya as Durvasa and Dattatreya.
Sati Anusuya ashram is in Chitrakuta, located further upstreams the Mandakini River, 16 km from the town, set amidst thick forests that round to the melody of birdsong all day. It was here that sage Atri, his wife Anusuya and their three sons ( who were the three incarnations of Brahma, Vishnu and Mahesh), lived and are said to have meditated.
Valmiki describes in the epic Ramayana that at one time there was no rain in Chitrakuta for ten years. There was a severe famine and nothing was left to eat or drink for animals and birds. Sati Anusuya performed hard and intensive austerities and got the river Mandakini down on earth. This led to the greenery and forests to grow which removed the sufferings of all sages and the animals.
Sati Anusuya ashrama at present is a very peaceful place where various streams from the hills converge and form the Mandakini River. It is said that Rama along with Sita had visited this place to meet Maharishi Atri and Sati Anusuya. It is here Sati Anusuya explained to Sita the grandeur and importance of satitva.
Anasuya also known as Anusuya, was the wife of an ancient Indian rishi (sage) named Atri, in Hindu mythology. In the Ramayana, she appears living with her husband in a small hermitage in the southern periphery of the forest of Chitrakuta. She was very pious, and always practiced austerities and devotion. This allowed her to attain miraculous powers.
When Sita and Rama visited her during their exile, Anusuya was very attentive to them and gave Sita an ointment which could maintain her beauty forever. She was mother of Dattatreya, the sage-avatar of Trimurti Brahma, Vishnu, Shiva, the irascible sage Durvasa, avatar of Shiva and Chandraatri, avatar of Brahma. She is also mother of Chandra Dev. She was the daughter of Sage Kardama and his wife Devahuti. Sage Kapila was her brother and teacher. She is extolled as Sati Anusuya the chaste wife.
Anasuya is made up of two parts: An and Asuya. An is a negative prefix and Asuya means jealousy. Hence, Anasuya could be translated into English as "one who is free from jealousy or envy."
The story of Anusuya's family is mentioned in Bhagavata Purana Skanda III. Sage Kardama married Devahuti, daughter of Swayambhu Manu, and had nine daughters, including Anusuya, each one of whom married various Saptarishis, and one son avatar Kapila.
The sage Narada praised Anusuya in his hymns and verses, making the wives of Brahma, Vishnu and Shiva jealous. They requested their husbands go and tempt her away from her husband, breaking her pativrata. The Divine Trinity went to Anusuya as guests when Atri was not at home, and asked her to serve them lunch in the nude. She agreed, but first splashed them each with enchanted water, turning them into small children. The three goddesses waited for their husbands to return, and when they didn’t, traveled to Anusuya’s cottage to find them transformed. The goddesses repented, and at the request of Anusuya, the three Gods agreed to be born as her sons. According to one version, the gods merged turning into Anasuya's three headed son Dattatreya. The word pativrata means a chaste woman who is devoted to her husband.
A Brahmin named Kaushik from Pratishthaan used to visit a prostitute, in spite of being a Brahmin and having a devoted wife. When he later became infected with leprosy, the prostitute stopped seeing him, forcing him to return to his wife who still cared for him. He still longed for the affections of the prostitute, and one day asked his wife to take him to her. In that town, the sage Mandavya had been impaled in lieu of a criminal and was lying on a spike in the forest. While being led by his wife through the deep forest at night, Kaushik happened to trip on the sage, who cursed him to death before the next sunrise. To stop the curse, Kaushik's wife stopped the sunrise with the power of her love, creating havoc in the heavens. The gods went to Brahma for help, who in turn went to Anusuya, asking her to convince Kaushik's wife to allow the sunrise. Anusuya not only convinced Kaushik's wife to allow the sun to rise, but also brought Kaushik back to life after the curse had run its course. Brahma was very happy with Anusuya and was then born to her as Chandraatri.
Some time later, the god Rahu masked the Sun, cloaking the whole world in darkness. Atri, with powers granted by many years of austerity, wrested the Sun out of Rahu's hands, restoring light to the world. The Gods were pleased and Shiva and Vishnu were born to Atri and Anusuya as Durvasa and Dattatreya.
Sati Anusuya ashram is in Chitrakuta, located further upstreams the Mandakini River, 16 km from the town, set amidst thick forests that round to the melody of birdsong all day. It was here that sage Atri, his wife Anusuya and their three sons ( who were the three incarnations of Brahma, Vishnu and Mahesh), lived and are said to have meditated.
Valmiki describes in the epic Ramayana that at one time there was no rain in Chitrakuta for ten years. There was a severe famine and nothing was left to eat or drink for animals and birds. Sati Anusuya performed hard and intensive austerities and got the river Mandakini down on earth. This led to the greenery and forests to grow which removed the sufferings of all sages and the animals.
Sati Anusuya ashrama at present is a very peaceful place where various streams from the hills converge and form the Mandakini River. It is said that Rama along with Sita had visited this place to meet Maharishi Atri and Sati Anusuya. It is here Sati Anusuya explained to Sita the grandeur and importance of satitva.
Ya Ali Madad:
I ser most blinking bright Mythologist bogged down on two word.
These are indeed tough rather very tough times for humanity that is cyclical in nature.
Pir/Sufi tend to use simple layman words in poems,so when other word is used than simple available word (as we may assume) that word need to be understood better in context with 2 paras before and after it.
Father will hint at his status time to time, but his son dedicated to him(Pir) will show,tell and promote his father 24x7,they were born for that MANDATE.if one does close observation Pir understood at haqiqat level looks greater than Imam is seen zahiri at tariqat.but as Marifat Pir is just body all is ALI ALI besides than a micro million part of father.
They have say more than ALI for and on behalf of ALI.
so a notion at zahiri shallow angle of BAAP she badkar beta can be seen.
BAAP KI SHAAN AUR SHAUKAT,HAQIQAT
SIRF BETAA HI BAYAN KARTA HAI.
I ser most blinking bright Mythologist bogged down on two word.
These are indeed tough rather very tough times for humanity that is cyclical in nature.
Pir/Sufi tend to use simple layman words in poems,so when other word is used than simple available word (as we may assume) that word need to be understood better in context with 2 paras before and after it.
Father will hint at his status time to time, but his son dedicated to him(Pir) will show,tell and promote his father 24x7,they were born for that MANDATE.if one does close observation Pir understood at haqiqat level looks greater than Imam is seen zahiri at tariqat.but as Marifat Pir is just body all is ALI ALI besides than a micro million part of father.
They have say more than ALI for and on behalf of ALI.
so a notion at zahiri shallow angle of BAAP she badkar beta can be seen.
BAAP KI SHAAN AUR SHAUKAT,HAQIQAT
SIRF BETAA HI BAYAN KARTA HAI.
This verse was quoted by sameernoorani5 in the thread VISHAWA KU(N)WARI at:shivaathervedi wrote:VISHVA KU(N)VARI
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
http://www.ismaili.net/html/modules.php ... pic&t=8859
Your style of quoting the Ginans in capital letters resembles his and some of your expressions resemble his, I wonder if you are connected to him somehow?
All the Pirs are the descendants of the Imams:shivaathervedi wrote: Mostly Ismaili history is obscure. Usually we don't have accounts of wives or intimate family affairs. Mostly times Imams married 4/5/7/12 times. You have quoted 2 examples and wrote," In both cases the wives were from the progeny of the Imam". But in both cases wives were daughters of pirs according to Satpanthi tradition. In Satpanthi tradition Prophet is consider as a pir and not an Imam, therefore bibi Fatima should be consider as a daughter of Pir. In other example of 45th Imam, his wife was daughter of his uncle Pir Mirza Muhammad Baqir..
ejee aal imaam kee peer karee jaanno
jethee bhav saagar tame chhutto ek jeeyo....................15
O momins: Regard the 'Peers' as the progeny of the Imaams.
It is due to the faith in this authority that you will overcome
the difficulties of crossing over the ocean of material existence.
http://ismaili.net/heritage/node/23110
It has not been the case for at least the last 3 Imams! In Ismaili histroy if the wives are from important families, they are highlighted as such in history. In the case of Imam Khalilullah Ali, Bibi Marium Khatoon was highlighted as:shivaathervedi wrote: I have couple of more examples;
Imam Baqir's mother name was Fatimah bint Hasan bin Ali means both paraents were Seyyeds, Alawis and Fatimis.
Imam Ismaili's mother name was Fatimah bint Hussain bin Ali Zain ul 'Abidin.
Again parents were Seyyeds, Alawis and Fatimis.
In my view MOSTLY wives or mothers of Imams were from close family members and they were Ismailis except few.
In 1157/1744, a daughter Bibi Marium Khatoon, was born at his uncle's home, known as Bibi Sarcar Mata Salamat, with whom the marriage of Khalilullah Ali was solemnized, who gave birth of Hasan Ali Shah.
The second marriage of Khalilullah Ali had been actualized in Yazd with the sister of Aga Imam Khan Farahani in 1231/1816 - not an Ahl al Bayt.
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shivaathervedi
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- Joined: Mon Feb 01, 2016 10:39 pm
Please look at the spellings of the above part by Sameer and Shiva.kmaherali wrote:This verse was quoted by sameernoorani5 in the thread VISHAWA KU(N)WARI at:shivaathervedi wrote:VISHVA KU(N)VARI
BIBI FATIMAH
EJI BIBI FATIMA TE KAHI(N)YE WARRI VISHVA KU(N)VARI JAAN
SHAH FARMANEY GHAT THAPIYA BHANNEY PIR SHAMSDIN NIRVAAN
PIR SHAMS.
http://www.ismaili.net/html/modules.php ... pic&t=8859
Your style of quoting the Ginans in capital letters resembles his and some of your expressions resemble his, I wonder if you are connected to him somehow?
Sameer: Wari - Vishawa - Bhaney and Shams - Din
Shiva: Warri - Vishva - Bhanney and Shamsdin