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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.
