لطفا منتظر باشید ...
28th (11 a.h.): death of the prophet muhammad (p.)
29th: martyrdom of imam al-rida(a.)
3. the third way to choose an islamic name is to select any common name used by muslims. the following list of names may be helpful . these are arranged in three columns: the arabic name of male, female, and each followed by an english meaning and romanization.
male female meaning
1. abid worshipper
2. amin peaceful, trustworthy
3. asim masuma protector protected
4. amir prosperous
5. ali aliyyah
6. azeez azeezah respected, powerful, rare
7. abbas gloomy
8. adeeb adeebah educated
9. afeef afeefah virtuous
10. ahmed praised
11. ameer ameerah commander, chief, prince
12. amjad majeeda glorious
13. asad lion, the nick name of imam ali (a.)
14. aqeel aqeelah intelligent
15. askari nick name of 11th imam who was forced to live in 'askar' i.e., a military camp.
16. asma wife of the prophet (p.)
17. ata atiyyah gift
18. ayyub prophet job
19. azhar azharf bright, flower
20. baqir one who splits and spreader of knowledge. nick name of 5th. imam(a.).
21. basi basil brave
22. bahir bahirah dazzling
23. badr badriyyah full moon
24. baheej baheejah happy
25. bahy bahiyyah brilliant
26. bilal companion of the prophet (p.)
27. basim basmah smile
28. bishr bushra joy, glad
29. fadhil fadhilah virtuous
30. faheem faheemah intelligent
31. fakhry fakhriyya honorable
32. fareed fareedah precious
33. fatimah daughter of the prophet (p.)
34. fatin charming
35. fawzy fawziyyah victorious
36. faudd heart
38. ghalib victorious
39.ghadah graceful
40. haydar nick name of imam ali (a.)
41. hany hana pleasant
42. hameed hameedah gentle
43. haleem haleemah gentle
44. hady huda guide to the right path.
45. hijr companion of the prophet (a.)
46. hammam energetic
47. hashim grandfather of the prophet (p.)
48. hasan the 2nd. imam(a.)
49. husayn the 3rd. imam(a.)
50. hakeem hakeemah wise
51. hamza uncle of the prophet (p.)
52. habeeb habeebah beloved
53. haroon successor of prophet moses(a.)
54. ibrahim the prophet ibrahim(a.)
55. isa the prophet jesus(a.)
56. ismael the prophet ishmael(a.)
57. isam noble
58. ishaq the prophet issac(a.)
59. imadd pillar, important
60. ilyas the prophet elija(a.)
61. iman faith
62. islah peace
63. jalal great
64. jamal graceful
65. jameel jameelah handsome, beautiful
66. jawad generous
67. ja'far name of the 6th imam (a.)
68. jubayr companion of the prophet(p.)
69. jawahir jawharah jewel, jem
70. kamal perfection
71. kamil kamilah perfect
72. kareem kareemah noble
73. khadijah wife of the prophet(a.)
74. kumayl perfection
75. kadim kadimah patient
76. khaleel khalelah friend
77. luqman name of prophet
78. lutfi lutfiyah of kindness
79. labeeb labeebah intelligent
80. mahdi mahdiyyah rightly guided
81.maryam mary, mother of prophet jesus(a.)
82. musa the prophet moses(a.)
83. mustafa saffiyah nick name of the prophet(p.)
84. mufeed mufeedah useful
85. majeed majeedah praise worthy
86. muna wish
87. miqdadd companion of the prophet(p.)
88. mujtaba chosen one
89. murtudha nick name of imam ali(a.)
90. muneer muneerah shining
91. muhsin mohsinah generous
92. masud masudah happy
93. misbah light
94.nafi beneficent
95. nabeeh nabeehah outstanding
96. nasir nusrah helper
97. noor noriyyah brightness, light
98. naqi naqiyyah pure
99. naji najiyyah saved
100. najeeb najeebah excellent
101.nazeeh nazeeha pure
102. najm najmah star
103. qassim divider
104. qa'id qa'idah chief, leader
105. qani qani'ah content
106. qays companion of the prophet(a.)
107. rasool messenger
108. rasheed rasheedah rational
109. ridha radiyyah pleasant, content
110. raqey ruqeeyah superior
111. rafi rafi'ah sublime
112. sabir sabirah patient
113. sarah 1st. wife of the prophet ibrahim. (a.)
114. sabih sahibah friend
115. salam peace
116. saleem saleemah safe, free
117. sukaynah daughter of imam husayn(a.)
118. salih salihah good, pious
119. sibt grandson
120. sajjad sajidah worshipp
121. sa'eed sa'eedah happy
122. sadiq sadiqah truthful
123. salman companion of the prophet(p.)
124.siddiqah the nick name of fatima zahra(a.)
125. shakir shakirah graceful
126. shareef shareefah noble, honored
127. shahid shahidah witness
128. taqi taqiyyah pious
129.tawfeeq prosperity
130.tayyib tayyibah pleasant
131.tali rising
132.tahir tahirah pure
133.talib talibah pursuer
134. waheed waheedah matchless
135. waly waliyyah protector
136. wafy wafiyyah faithful
137. wajeeh wajeehah leader
138. wid widad friend
139. waseem waseemah graceful
140. yasir companion of the prophet(p.)
141. yahyah the prophet john(a.)
142. yusuf the prophet joseph(a.)
143. ya'qub the prophet jacob(a.)
144. yaseen nick name of the prophet(p.)
145. zayd historical name
146. zafar zafirah victorious
147.zaynab daughter of imam ali(a.)
148. zaky zakiyyah pure
149. zahra bright, nick name of fatima(a.), the daughter of the prophet(p.)
150. zayn zaynah short of zayn ul-abidin(a.) i.e., who adores worship
assalam alaykum
q. 42
free will
by
sayyid muhammad husayn jalali
path is determined by god alone, disregarding environmental influences. if this is unquestionably the truth, then basis for contradiction lies within the holy qur'an itself. the following passage is taken from the holy qur'an indicates that man's freedom, "the truth is from your lord, so let whoever believe, and whoever disbelieve".
what is the basis of evidence used to support these conclusions? a. al massih, canton, mi 48187
the question, whether man is free in his will or not, has occupied the minds of the scholars for centuries. in islam, two groups in particular have held an opposite view. one is called "mutazal" and the other "asha'irah". to explain two points of view, one has to consider the age of a person and the stage which he is going through. everyone since his/her birth goes through different experiences. some of them are under control and some are not. in this regard there are four technical terms to be considered:
1. jabr: that is the action which is not in our control.
2. ikhtiar: the action which is in our control.
3. qadah: the action which is predestined by god.
4. qadar: the action which is the result of some cause.
the verses of the holy qur'an differs in their reference to these four categories. asha'irah hold the view of jabr which means that we do not do anything by our own will, rather almighty god alone does. on the contrary, mutazalh say that we have total control of our action and god has no interference with our will. the shi'a point of view is that we have some control and almighty god's will can interfere in our will. for this purpose we have to study the verses of the holy qur'an and see to which of these categories they refer .
the holy qur'an says,
" indeed god guides whoever he pleases and does not so whoever he pleases". (35:8)
also god says, " you do not wish, but god wishes for you".(81:29)
also god says, "whoever wishes to become a believer let him do so and whoever wishes to reject faith do likewise". (18:29)
also god says, "whoever does good it is for himself, and whoever harms he harm himself. your lord never treats people unjustly". (41:46)
and god says, " we have guided mankind the right way, it is upto him to be thankful or not". (76:3)
from these verses, we see that almighty god indicates the power of mankind to choose whatever he wishes and act accordingly. but the power of almighty overcomes the power of mankind. therefore, he can intervene and change the will of mankind, exactly as different seasons and environments effects on individual's will. therefore, we see man is able to enforce his will in particular environment and season while he is not able to do so in another environment or season.
the word guidance, in arabic "hidayah", has two meanings: one is to show the right path exactly as the sign does on the streets for a driver to locate and reach his destination. another meaning is to take a person to the actual final destination exactly like a guide of a tour and or a journey, who takes the visitors to different locations explaining the significance of each. the word guide in arabic has been used in both meanings in the holy qur'an.
therefore, there is no contradiction between the two verses: "god guides whoever he wishes and leaves whoever he does not". the qur'an 35:8
and the verse, "we have guided mankind to the right path". the qur'an 76:3
the first verse adopts the first meaning of guidance which means to take one to the final destination and the second verse adopts the second meaning which means to indicate and show the right direction.
assalam alaykum.
q. 43.
adoption: the islamic view
by
sayyid muhammad husayn jalali
adoption means to claim blood relationship with one who has no blood relationship and consequently shall be subject to the rules and regulations based on blood relationship such as marriage and inheritance rights. in islam, this kind of pseudo relationship is not allowed because it is a mere lie. while islam encourages to help others and have someone be raised and grow with the family, i.e., it does not allow to call a person as father or son when he is not. the holy qur'an says, "the adopted children cannot be called children(of your own) as you say. god says the truth. call them children of their (own) parents. this is the just way to call them. if you do not know their parents, then call them brothers in your religion". (the qur'an 33:5).
in other words, almighty god says this is pseudo adoption. the child is not yours. therefore, you cannot lie either in speaking nor in claiming him your son. one has to call him brother without claiming any blood relationship. consequently, the rules and regulation for marriage and inheritance do not apply to this adopted child as a blood child.
assalam alaykum.
q. 44
how to repent
by
sayyid muhammad husayn jalali
repenting in islam does not need any particular place, any person can repent at any time he thinks he should. sins are of three kinds, each has its own way of repentance:
1. what belongs to people: such as stealing from other's property, whether small or large. its repentance is to return that to the person, if the owner is known or give it to the poor if the owner is unknown.
2. what belongs to god: such as prayers and fasting. if they were missed, the repentance is to make up that prayer and fasting. in the case of fasting, it may apply some kaffara i.e., if one missed intentionally, he has to fast sixty days for each missed day or to feed 60 persons for each missed day of fasting.
3. for forbidden actions and the grave sins: it differs from one to another such as to lie, drinking, etc. in general the repentance is to decide firmly not to go back to these actions.
certainly almighty god has laid down the rules as he says in the holy qur'an, "he accepts repentance from his servants and forgives their faults". the qur'an 42:25
wa assalam alaykum.
q.45.
can one join two prayers?
by
sayyid muhammad husayn jalali
it is highly recommended to pray exactly on time. however, it is permitted to join two prayers at one time. for example, to perform the asr prayer immediately after the noon . or to delay the noon prayer to the later time before sunset. this also applies to the sunset and evening prayers.
the validity of such an opinion is based on many hadiths. among them is what is reported by al-bukhari that ibn abbas said ; "indeed the prophet did pray in madina seven and eight . the ( prayers of) noon, afternoon, sunset, and evening ." see bukhari, v 1, page 136, cairo.
muslim, in his work, reports that ibn abbas said that the messenger of allah joined (prayers) in madina without having any fear or being on a journey. when ibn abbas was asked about the reason, he said; "[the prophet] did not want to make it difficult for his nation ." see muslim, v. 2, page 151. cairo.
q.46.
should we prostrate on earth?
by
sayyid muhammad husayn jalali
it is an obligatory to prostrate (do sajdah) on a pure surface of the ground or on whatever grows from the earth which is used neither for food nor for clothing . the prophet says ;
"the earth has been created to be used as place for prostration and as detergent, "i.e., for both sajdah and tayammum. see al-bukhari, v. 1 page 112, cairo.
nowadays, since the grounds of most of the mosques and residences are covered by carpets, it is necessary to have some pure soils or a pure rock to use it for sajdah. it behooves to have it from places which carry a religious memory such as soil of karbala which keeps alive the struggle against evil, injustice, and tyranny. for this reason, it is honored as for the similar reason muslims consider zamzam, a holy water because it carries the message of prophet ibrahim, the journey of his wife hager, and the struggle of their son ismail in their search for truth and justice.
q. 47
can we join hands during prayer?
by
sayyid muhammad husayn jalali
any additional element to the islamic prayer, if it is added by full intention to change the sunna, would invalidate the prayer. among them is considered "takfir." that is to put one hand on another because this was not reported in the teaching of the prophet when he taught an arab how he should pray; muslim reports via abu hurayra that the prophet said; "when you stand for prayer say "allahu akber" then recite whatever you can recite from the qur'an then perform "ruku" until you become calm, then continue in the same manner all of your prayers. see muslim, v. 2, p. 11, cairo. also, ibn maja, v.1, p. 326, cairo 1312. neither of this hadith nor the hadiths of ahlal byat have any indication to join hands during prayer.
q. 48
how to perform ablution?
by
sayyid muhammad husayn jalali
the holly qur'an reads:
"o you who believe, when you stand up for prayer, wash your faces and your hands to the elbows and wipe your heads and your feet to the ankles," surah maida, v.6,ch. 5.
