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.......................................... .......................... signature date .................................................................................... clerk of courts, notary public in testimony whereof, i hereinto set my hand and affixed my seal. ............................................................................clerk seal my commission expires on the............................. other witnesses: these people are to be notified in the case of an accident. first witness : name........................................................................... s.s#...........................phone( )................................ address....................................................................... city / state / zip........................................................... second witness: name........................................................................... s.s#............................phone ( )............................ address....................................................................... city / state / zip.......................................................... third witness: name........................................................................... s.s#............................phone( )............................. address....................................................................... city / state / zip........................................................... fourth witness: name........................................................................... s.s#............................phone( )............................. address....................................................................... city/state / zip............................................................. wa assalamu allaykum
q# 8 the first muslim refugees
by sayyid muhammad husayn jalali one of the important problems that prophet muhammad (p.) and the first muslim community had faced was opposition of powerful people in mecca. the opposition produced many difficulties. one of which was the persecution of the early muslims. this persecution led muslims to choose a new life as refugees. in the fifth year of the prophet's call ( 615 c.e.), when his followers were persecuted by the quraish, the prophet (p.) suggested to them to go abyssinia, ethiopia, in order to protect themselves. according to ibn hisham, who mentions them all by names, 83 men took up the prophet's(p.) suggestion and left for abyssina. a number of them accompanied by their wives and children. this event is known in the islamic history as the first hijrah. the first muslim group which reached abyssinia was led by jaffer ibn abi talib (the prophet's(p.) cousin). after they had reached abyssinia, the leaders of quraish realized that the large proportion of prophet muhammad's (p.) followers have their freedom in abyssinia, they sent some deputies to the negus, the king of abyssina, to ask for their extradition. the two delegates sent were men of outstanding capability and intelligence, they were abdullah ibn rabia and amr ibn al 'aasi, who later became one of the most famous muslim conquerors. they were instructed on their arrival in the court to bribe the abyssinian leaders in order to persuade them to use their influence with the negus on their behalf. the delegation met with the king and accused the muslims saying, " they have forsaken our religion and not accepted yours but have introduced a new religion which they have invented. they begged negus to send them back to mecca. the negus, however, refused to expel them until they would have an opportunity to state their case. the king summoned the muslims to the royal presence, the refugees chose jaffar ibn abi talib as their spokesman. he commenced the difference by saying, " o king! we were a barbarous nation, worshipping idols, eating carrion, commshameful acts, killing our blood related kins, forgetting our duty towards our neighbors, the strong amongst us devouring the weak. such was our state until god sent to us an apostle from ourselves, with lineage, integrity, trustworthiness and purity of life we were acquainted. he called us to god, to believe in his unity, to worship him and abandon the stones and idols which we and our fathers used to worship instead. he commanded us to speak the truth, to be faithful in our trusts, to observe our duties to our kinsfolk and neighbors, to refrain from forbidden things and bloodshed, from committing immoralities and deceits, from consuming the property of orphans and from slandering virtuous women. he ordered prayers, give alms and fast. so we trusted in his word and followed the teachings he brought us from god. wherefore our countrymen turned against us and persecuted us and tried to seduce us from our faith, that we might abandon the worship of god and return to the worship of idols". when negus asked about jesus, jaffer, quoted appropriate verses from the holy qur'an to support his claim. the qur'an says, " mention in the book about mary when she placed a screen from them then we sent to her our angel and he appeared before her as a man in all respects. she said, " i seek refuge from you to god, most gracious if you do fear god " the qur'an 19: 16,17 & 18. finally, negus refused to hand over the refugees to the delegation of quraysh. in short, the period during which the refugees remained in abyssinia extended from about 615 to 628 c.e.. the most logical explanation of the sequence of events which occurred during those years might be that there refugees status probably represented a threat to quraysh and meccans. rather, the fear of the growing political activities of muslims against quraysh from a safe base in abyssinia was the main course for such a delegation. after muslims had been establish themselves in abyssinia, the attempt to extradite the refugees make no sense unless that the fear of their growing political activity caused the meccan's to desire some control over the muslim refugees. wa assalam alaykum.
q#9 are capsules forbidden?
by sayyid muhammad husayn jalali it seems the question concerns the hard gelatin, which is technically referred to as the dry filled capsule (dfc). these capsule consist of two section, one slipping over the other, thus completely surrounding the formulation, filled with powdered material or globules into the longer end of the capsules and then slipping on the cap. these capsules are available in the different sizes. the reason for prohibition is based on the fact that, in our time , capsule is made of unlawful substance. according to the pharmacists, it is made of " gelatin." " there are two types of gelatin. type a, derived mainly from pork skin by processing, and type b, obtained from bone and animal skin by alkaline processing... " (see remington's pharmaceutical sciences, p 1576, chapter 89, 16th edition (1980), mack publishing co., easton, pennsylvania. editor and chairman, arthur osol.) on the basis of this information, one can not eat capsules unless science invents gelatin made of different substance. one can also empty the capsule and use drug only or ask the doctor for tablets instead of capsules of the prescribed drugs. wa assalam alaykum.
q#10 doctrine of " mahdi "
by sayyid muhammad husayn jalali the doctrine of mahdi is commonly held by muslim scholars. basically there is not much difference between sunni and shia faith about this doctrine. both sects believe that there is a hadith from holy prophet muhammad (p.) that the "mahdi," who is the descendant of fatima al-zahra (a.), will appear to spread justice throughout the world. the only difference is whether he is already born or will be born. the denial of this doctrine is based on the fact that it is an unusual event. but one thing is grossly misunderstood. one cannot deny the religious believe on this basis. there are other unusual doctrines held commonly by muslims, such as the belief that prophet jesus is alive. he was not killed nor he was crucified, and even though he has been alive all this time, we do not see him. as khadr and elyas are also alive for longer period of time than jesus. the fact about prophet noah, as the holy qur'an says, he lived for 950 years, which sounds unusual. god says: " we have sent noah to his nation. he lived amongst them one thousand minus fifty years." 29:14. in regard to people of cave, the holy qur'an says:" they lived in their cave three hundred and nine years". the qur'an 18:25. these are some of the unusual doctrines which muslims believe because the islamic sources mention them. the doctrine of mahdi did not appear in the qur'an but it is mentioned in the hadith of the holy prophet. all muslims basically consider the saying of god or his messenger as the second islamic source. the reason is that the holy qur'an says: " the messenger does not speak from himself, but the things revealed to him. the qur'an 53:3. on this basis the doctrine of mahdi is held by majority of muslims. on this subject, many hadiths are narrated from the prophet, and many books have been written by muslim scholars. ibn hajar says," hadiths regarding mahdi are numerously reported and many eminent scholars, like abu nuaim and suyuti, have written on the subject. see al sawaiq, page 160, cairo ed. 1375 h. wa assalam alaykum.
q#11 the beautiful names of god
by sayyid muhammad husayn jalali the holy qur'an says: " to god belongs the most beautiful names, so call on him thereby," 7:180. since god is the creator of the universe, the lord of the worlds, therefore, his attributes, and names are unique as he is. the fact that god is not limited by anything leads us to the fact that his names and attributes are unlimited. but according to our understanding , as humans, we can use some of his attributes of god. this explains what has been narrated that prophet muhammad(p.) said, " god has four thousand names " (see bihar,v.4 p.211 ). that is to say that the human mind could not reach more than four thousand attributes of god. there are many hadith that numbers are up to 90 attributes of god, even though they differ on the naming. but they do not reach beyond 99. it is said that since god is unique in his existence, therefore, his name should be odd number and not in even number. the most likely reason is that these 99 names or similar in meaning appeared in the holy qur'an. the comparison between these names and the text of the holy qur'an makes this point clear. in the islamic tradition, the names are studied and memorized. imam al- rida(a.) narrates via his father from prophet muhammad(p.) that he said: " almighty god has 99 names, whomever calls upon him by them, he will answer his prayer. and whomever counts them, he will enter the paradise." shaikh al-suduq in his commentary of the hadith says that the prophet (p.) means by counting the 99 names is to comprehend the names and understand their meaning. it does not mean simply counting them. imam al-sadiq (a.) narrates via his father the prophet muhammad(p.) all of these 99 names. in addition, he mentions the first name ( allah ) because it is the only proper name of almighty god ( be exalted ). the names in arabic and their meaning according to the mentioned hadith are as follows: names: meaning: 1. allah the only one who deserves to be worshipped. 2. al-wahid the one 3. al-ahad the unique 4. al-samad the perfect 5. al-awwal the first 6. al-akhir the last 7. al-sami the all hearing 8. al-basir the all seeing 9. al-qadir the powerful 10. al-qahir the subduer 11. al-'ali the high 12. al-a'ala the victor 13. al-baqi the one who remains 14. al-badi the wonderful 15. al-bari the producer 16. al-akram the most generous 17. al-dhahir the apparent 18. al-batin the hidden 19. al-hayy the alive 20. al-hakim the wise 21. al-alim the all knowing 22. al-halim the patient 23. al-hafidh the guardian 24. al-haqq the truth 25. al-hasib the reckoner 26. al-hamid the praised one 27. al-haff the kind 28 ar-rab the lord 29. ar-rahman the merciful 30. ar-rahim the compassionate 31. al-dhar the increaser 32. al-raziq the provider 33. al-raqib the watchful 34. al-raufq the benevolent 35. al-ra'i the seeker 36. al-salam the peace 37. al-mumin the faithful 38. al-muhaimin the protector 39. al-aziz the mighty 40. al-jabbar the almighty 41. al-mutakabbir the high handed 42. al-sayyid the master 43. al-subbuha the glorified 44. al-shahid the witness 45.al-sadiqrid the truthful 46. al-sani the builder 47. al-tahir the clean 48. al-adl the just 49. al-afuw the pardoner 50. al-ghafur the forgiver 51. al-ghani the rich 52. al-ghayath the aid 53. al-fatir the broker 54. al-fardd the single 55. al-fattah the opener 56. al-faliq the divider 57. al-qadim the eternal 58. al-malik the authority 59. al-quddus the holy 60. al-qawi the strong 61. al-qarib the near 62. al-qayyum the everlasting 63. al-qabidh the holder 64. al-basit the giver 65. al-qadi al-hajjat the one who fulfills the needs 66. al-majid the glorious 67. al-mawla the patron 68. al-mannan the gracious 69. al-muhit the surrounder 70. al-mubin the evident 71. al-muqith the saver 72. al-mussawir the designer 73. al-karim the generous 74. al-kabir the magnificient 75. al-kafi the sufficient 76. al-kashif al-dhur the one who removes harm 77. al-witr the odd in number 78. al-nur the light 79. al-wahhab the grantor 80. al-nasir the helper 81. al-wasi the extent 82. al-wadu the devoted 83. al-hadi the guide 84. al-waffi the one who fulfills his promise 85. al-wakil the entrust 86. al-warith the inheriting 87. al-barr the charitable 88. al-ba'ith the resurrector 89. al-tawwab the one who accepts repentence 90. al-jalil the significant 91. al-jawwad the open handed 92. al-khabir the chief 93. al-khaliq the creator 94. al-khayru nasirin the best helper 95. al-dayyan the one who gives judgement 96. al-shakur the thankful 97. al-adhim the great 98. al-latif the graceful 99. al-shafi the heeler
q#12 the meaning of " ummi"
by sayyid muhammad husayn jalali the term ummi and its derivation occur six times in the qur'an; four times as plural and twice as singular. the english translations of the holy qur'an vary. the commentators of the qur'an hold different views on the actual meaning of the term in each verse. in order to find the basic meaning to this word as used in the qur'an, one must look at the context of each verse. briefly, i shall examine each of them. 1. " and there are among them ummiyyun who understand the book only as they desire. the qur'an 2:78 various english translators give the meaning as "illiterate", "common folk", or "unlettered folk". the context of the verse shows that if it refers to the people of moses. their names was mentioned in the previous verse no. 67. it seems most likely that the verse therefore means: "among the jews are ummiyyun jews who do not understand their book except what they desire to know." i.e., they do not recall the appropriate sense of the context. in other words the most likely meaning here of ummiyyun is one who does not follow the holy book. 2. " so if they dispute with you, say, " i have submitted my self to god and so have done those who follow me. " and say to the people of the book and those who are ummiyyun, are you [ willing] to submit yourselves [to god ]. [ if they do, then,] they are rightly guided." the qur'an, 3:19. the first pronoun ( they ) refers to ( people of the book ) which was mentioned in the previous verse, no.19. therefore, it is most likely that the term in this verse means "one who has no book" because of the contrast with the previous verse which refers to the people of the book. 3. " among the people of the book are some who if entrusted with a heart of gold will pay it back, and others who are entrusted with a single coin will not repay it unless you constantly stand demanding because they say, " there is no obligation on us [ to keep faith] with those ummiyyun. but they tell a lie against god while they know. " the qur'an, 3:74. in this verse, the contrast between the people of the book and ummiyyun are those who have no book. thus, all of meaning mentioned in arabic lexicons are applicable. 4. "it is he who has sent among the ummiyyun an apostle from among themselves to rehearse to them his sign to sanctify them and to instruct them in scripture and wisdom for they had been before, in manifest error." the qur'an, 62:2. this verse obviously refers to prophet muhammad (p.) and his people. the description and responsibilities of prophet muhammad (p.) are mentioned. the people were in need of an instructor who would give them wisdom and understanding in scripture. prophet muhammad (p.) was chosen from his folk to take responsibility for teaching and instructing them in scripture. therefore, the ummiyyun in this context obviously refers to those who have no book for guidance.
