Names of ALLAH with meanings

ALLAH- The proper name of ALLAH. Whoever reads this name of ALLAH 1000 times daily, all doubts and uncertainities will be removed from his heart and instead, determination and faith will become inborn in him- Insha-ALLAH

AR-RAHMAN- The Compassionate. If this Ism is recited 100 times daily after ever salah, if ALLAH wills, hard-heartedness and negligence will be removed from the reciter's heart.

AR-RAHEEM- Most Merciful. If recited 100 times daily, the reciter will be safeguarded from all calamities and the entire creation will become affectionate to him Insha-ALLAH

AlMalik- THE SOVEREIGN. If recited abundantly after Zawaal, the reciter will be given abundant wealth Insha-ALLAH.

AL-QUDDUS- THE HOLY ONE AND THE ONE WHO IS FREE FROM ALL BLEMISHES. ALLAH will cure all spiritual sicknesses from the one who recites it abundantly daily Insha-ALLAH.

AL-SALAM- GIVER OF PEACE OR THE ONE WHO IS IMMUNED FROM ALL DISTRESS. Anyone who recites this Isma continually, ALLAH will protect him from all calamities. If reace 115 times and blown on a sick person, Insha-ALLAH his health will be restored.

Al-MU'MIN- GIVER OF PEACE. Whoever says this Ism 630 times in times of fear, ALLAH will protect him from all calamities, mishaps and losses.

AL-MUHAYMIN- THE GIVER OF PROTECTION. Anyone who offers 2 rakaat salaah and reads this Ism sincerely for 100 times, ALLAH will purify him physically and spiritually. It is also said by some scholars that ALLAH wil acquaint one with the unseen if one reads it 115 times.

AL-AZIZ- THE MIGHTY. Anyone who says this name 40 times each day for 40 days, ALLAH will grant him honour and self-sufficient.

AL-JABBAR- THE COMPELLER, THE OVER POWERING LORD. Anyone who recites this name 226 times each morning and each evening, will be safe guarded from oppression of tyrants and despots Insha-ALLAH.

AL-MUTAKABBIR- THE SELF-GLORIOUS. The constant reciter of this name will be granted honour and greatness.

Al-KHALIQ- THE CREATOR. If one forms a habit of reciting it, ALLAH appoints an angel who will worship on his behalf.

*******

THE QUR'ANIC DEFINITION OF PATIENCE

O you who believe, seek help in steadfastness and prayer. Allah is with the steadfast. (Surat al-Baqara, 153)

Allah, Who has defined the best way of life for people and the most appropriate moral conduct for their nature, announces in "We send down in the Qur'an that which is a healing and a mercy to the believers" (Surat al-Isra', 82) that patience is a mercy for the faithful.

People can gain Allah's approval and love by fully applying the Qur'an's truths in their lives. Allah requires the faithful to adhere to the Qur'an's morality as long as they are alive, without showing any weakness. To carry out this task successfully, the faithful must acquire the supreme characteristic of patience, which is the result of faith. Those who learn the secret of patience can demonstrate the required steadfastness in every act and prayer.

Attaining this secret is extremely easy. Allah manifests His attribute "Al-Sabur" (The Patient) on those who believe in Him and helps perfect the determination in their hearts.

The real source of this lifelong true patience is the believers' faith in Allah. They know that Allah encompasses all things in His knowledge, that everything occurs only with His permission, and that He hides thousands of blessings and benefits behind all events. In addition, they do not forget that Allah is the Friend, Guardian, and Helper of the faithful. Thus, although it may not seem so at first glance, all events are arranged to somehow benefit the believers. For this reason, patience is not a moral characteristic that makes life difficult for the faithful; rather, it is a form of worship that they accept wholeheartedly and with joy. Here is one point of difference between true patience and the view of patience as commonly understood in society.

Many people do not know the true meaning of patience, how truly patient people are required to behave, or how important this is in Allah's sight. They regard patience more as holding up one's head when faced with difficulties and problems, either overcoming or enduring them. Thus, they consider patience as the ability to withstand something, up to a certain point, and that an occasional loss of patience is quite normal. Moreover, according to this non-Qur'anic understanding, it is utterly futile to show patience in a matter from which no concrete benefit can be derived. And so when faced with such a situation, they give way to frustration and believe that being patient is useless.

The Qur'anic concept of true patience is quite different from this understanding of endurance. In the first place, people experience patience as the instruction of Allah and so can neither exhaust nor lose it. They carry out this form of worship joyfully and fervently and expect no concrete benefit in exchange for it, because they are patient solely to earn Allah's approval. What matters for them is the knowledge that they will earn His approval with their superior morality. For them, such a reward is enough.

Furthermore, the patience recommended by the Qur'an is not a moral characteristic employed only in times of hardship. True patience is shown in fully applying all of the Qur'an's teachings, in being scrupulous in guarding against all behavior that Allah warns against, and in being determined to live according to the Qur'an's morality as long as one is alive and with no thought of deviating from it, regardless of circumstances.

In "But, in your Lord's sight, right actions that are lasting bring a better reward and are a better basis for hope" (Surat al-Kahf, 46), Allah points out that proper behavior carried on with determination is regarded with approval and invites the faithful to be patient under all circumstances.

Therefore be patient with a beautiful patience. (Surat al-Ma'arij, 5)

"It may be that you hate something when it is good for you, and it may be that you love something when it is bad for you. Allah knows, and you do not know" (Surat al-Baqara, 216).

Those who are steadfast and put their trust in their Lord. (Surat an-Nahl: 42)

No matter what hardship they encounter, the faithful know that such hardship is a test from Allah and so do not lose their patience. How could they, knowing that they will face the Day of Judgment and receive their reward for their fine morality? Allah's Messenger (saas) also mentions that the believers remain patient when faced with calamity, since they always trust Allah, as follows:

The example of a believer is that of a fresh tender plant. From whatever direction the wind comes, it bends it. But when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but remains patient until Allah removes the difficulty).

******

Importance of Patience

O you who believe, be steadfast; be supreme in steadfastness... (Surah Al 'Imran, 200)

Allah has revealed in a verse, "This is a Book We have sent down to you so that you can bring mankind from the darkness to the light, by the permission of their Lord, to the Path of the Almighty, the Praiseworthy" (Surah Ibrahim, 1), thus drawing attention to the Qur'an's attribute of bringing people from darkness to light.

The Qur'an defines patience as one of the paths that lead people from darkness to light and as an attribute of morality that is superior to, wide-ranging, and very different from the daily behavior of many people. True patience is a moral characteristic displayed in the face of difficulty and in every moment of life. Moreover, it requires the demonstration of determination and consistency during times of ease and hardship, and is a lifelong endeavor that never goes astray, even for a moment.

Allah gives the most striking examples of patience in the lives of the Prophets, because they showed patience while teaching Allah's religion and leading a moral life. They never deviated from their devotion to Allah, and were patient people who sought only Allah's approval.

This book will define this high moral virtue taught by the Qur'an and invite people to acquire true patience. Inaccurate understandings of patience will be explained along with the kind of patience Allah requires, how Allah may test people so that they can acquire a more perfect patience, and the great return Allah promises to those who exhibit great patience.

Examples of how the Prophets showed patience in every area until the end of their lives will be presented in the hope that people will "be steadfast for our Lord" until the end of their own lives. (Surat al-Muddaththir, 7)

This book also will give the good news that Allah provided for those who respond to this call with the verse, "give good news to the steadfast" (Surat al-Baqara, 155). Moreover, emphasis will be placed on the facts that Allah is "with the steadfast" (Surat al-Baqara, 153) and that patience is a matchless key that opens doors to many fine things for the faithful. As Prophet Muhammad (saas) states:

Whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience. (Bukhari)

********

Determination of the true age of Aisha (ra)

Determination of the true age of AishaIt appears that Maulana Muhammad Ali was the first Islamic scholar directly to challenge the notion that Aisha was aged six and nine, respectively, at the time of her nikah and consummation of marriage.

This he did in, at least, the following writings: his English booklet Prophet of Islam, his larger English book Muhammad, the Prophet, and in the footnotes in his voluminous Urdu translation and commentary of Sahih Bukhari entitled Fadl-ul-Bari, these three writings being published in the 1920s and 1930s. 

In the booklet Prophet of Islam, which was later incorporated in 1948 as the first chapter of his book Living Thoughts of the Prophet Muhammad, he writes in a lengthy footnote as follows: “A great misconception prevails as to the age at which Aisha was taken in marriage by the Prophet. Ibn Sa‘d has stated in the Tabaqat that when Abu Bakr [father of Aisha] was approached on behalf of the Holy Prophet, he replied that the girl had already been betrothed to Jubair, and that he would have to settle the matter first with him. 

This shows that Aisha must have been approaching majority at the time. Again, the Isaba, speaking of the Prophet’s daughter Fatima, says that she was born five years before the Call and was about five years older than Aisha. This shows that Aisha must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be. 

This is further borne out by the fact that Aisha herself is reported to have stated that when the chapter [of the Holy Quran] entitled The Moon, the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call.

 All these considerations point to but one conclusion, viz., that Aisha could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal. And there is one report in the Tabaqat that Aisha was nine years of age at the time of nikah. 

Again it is a fact admitted on all hands that the nikah of Aisha took place in the tenth year of the Call in the month of Shawwal, while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijra in the same month, which shows that full five years had elapsed between the nikah and the consummation. 

Hence there is not the least doubt that Aisha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage. (Living Thoughts of the Prophet Muhammad, 1992 U.S.A. edition, p. 30, note 40.)

Islamic Hadees

Farmaya NABI_E_KAREEM (SAW)ne.qabr ka azaab barhaq hai.insaan ke paida hone se pehle uski maut muqarrer kardi jati hai.din me 4 martaba hamari qabr hame pukarti hai lakin ham maut ko kabhi yaad nahi karte.har momin ko chahia ke woh maut ko yaad kare.gunahaw se perhazz kare,maafi mange aur her din yeah dua 25 martaba padhe.Allahumma baarikli filmauti wafeema baadal maut.InshaAllah maut ki saqti aasan hogi ....

To protect yourself from the darkness of grave, read this dua as many times as possible through out the day "Inni Aamantu bi rabbikum fasmaoon".

Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.

When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.

I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

Best Times to make Dua

There are certain times dua (supplication)

is more likely to be accepted by Allah (SWT)

as mentioned by Prophet (SAW). These

times are as follows:

1. The Last Third Of The Night

Abu Hurairah (RA) narrated that Allah’s

Messenger (SAW) said: 'In the last third

of every night our Rabb (Cherisher and

Sustainer) (Allah (SWT)) descends to the

lowermost heaven and says; "Who is

calling Me, so that I may answer him?

Who is asking Me so that may I grant

him? Who is seeking forgiveness from

Me so that I may forgive him?."'

[Sahih al-Bukhari, Hadith Qudsi]

Amr ibn Absah narrated that the

Prophet said: 'The closest any

worshipper can be to His Lord is

during the last part of the night,

so if you can be amongst those

who remember Allah at that time,

then do so.'[at-Tirmidhi, an-Nasa'i,

al-Hakim - Sahih]

2. Late at night

When people are sleeping and busy

with worldly pleasures Allah (SWT)

gives the believers an opportunity,

or an answer hour if they can fight

sleep and invoke Allah (SWT) for

whatever they need. The Prophet

(SAW) said: 'There is at night an

hour, no Muslim happens to be

asking Allah any matter of this world

or the Hereafter, except that he will

be given it, and this (occurs) every night.'

[Muslim #757]

3. Between Adhan and Iqamah

Anas (RA) narrated that Allah’s

Messenger (SAW) said: 'A supplication

made between the Adhan and Iqama

is not rejected.'

[Ahmad, abu Dawud #521, at-Tirmidhi

#212, Sahih al-Jami #3408, an-Nasai

and Ibn Hibban graded it sahih (sound)]

4. An Hour On Friday

Narrated Abu Hurairah (RA): Allah’s

Messenger (SAW) talked about Friday

and said: 'There is an hour on Friday

and if a Muslim gets it while offering Salat

(prayer) and asks something from

Allah (SWT), then Allah (SWT) will definitely

meet his demand.' And he (the Prophet (SAW)

pointed out the shortness of that

particular time with his hands.

[Sahih al-Bukhari]

Some have said that this hour is from

the time the Imam (prayer’s leader)

enters the mosque on Friday’s prayer

until the prayer is over (ie between the

two khutbahs), whereas others have

said that it is the last hour of the day

(ie after the Asr prayer until the

Maghrib prayer).

Key to Islamic Concepts

In order to understand Islam it is necessary to know the meaning of certain key terms and the identity of some proper names. Most of them are in the Arabic language, and there is often no equivalent in English or in other tongues.

A

ALI

was a cousin of Muhammad and married to the Prophet's daughter, Fatima. He was elected fourth caliph of - conflict between the followers of Ali and Umayyads split Islam into the sects that exist today. His followers are called "Alids."

ALLAH

The true name for the creator of the Universe is called Allah. He is merciful, the Beneficent, the Knowledgeable, the Protector, the Mighty, the God, the Provider, the Exalted, the Lord, the All-Knowing, the All-Hearing, the All-Seeing, the Magnificent, the Wise, the Loving, the First, the Last, and the Eternal.

The Qur'an mentions 99 beautiful names for Allah through which Muslim do recognize Him, and His responsibilities for the whole Universe.

Many people ask why the term "Allah" is used instead of "God" and assume it's use implies that Muslims worship a separate God. There is only ONE GOD - a belief held by followers of each of the three main world religions : Islam, Christianity and Judaism.

ALLAH is the Supreme Being, the one and only God. Allah is the same God as that worshipped by the Jews and Christians, and Arabic-speaking Christians also use this name when referring to God.

Arab

Many equate Islam and Muslims to mean Arabs. Muslims may be any nationality. An Arab could be a Muslim, a Christian, a Jew or an atheist. Arabs constitute only about twenty percent of the Muslim population.

AYAH

The Arabic meaning of Ayah is a miracle and a sign. The Qur'an is considered to be a miracle itself. Each verse or sentence is called an Ayah or a miracle. The plural of Ayah is called Ayat, which means miracles.

AZAN

The call for the daily prayers are called Azan. The person who calls the Azan is called a Mu'azzin. A Mu'azzin calls the Azan five times a day before Muslims are to perform their daily Salah (Prayer).

The Azan is composed of specific words and phrases to be recited loudly in the Arabic language so that the neighbors can recognize the time schedule for the prayers.

B

BIRTH

Muslim believe that people are born free of sin. It is only after they reach the age of puberty and it is only after they commit sins that they are to be charged for their mistakes. No one is responsible for or can take the responsibility for the sins of others. However, the door of forgiveness through true repentance is always open.

BID'AT

Bid'at (innovation) is something that has no Islamic basis. A thing which is not proved from the Holy Quran and Hadith, as in practice at the time of the Holy Prophet, his companions, but is now done as religious duty.

The Prophet (saw) has condemned one who indulges in innovation and called them "destroyer of the religion".

C

CALIPH

From Arabic Khalifa, means deputy or successor and is the title of the theoretical leader of Islam. see also [KHALIFAH]

E

'EID

The word 'Eid is an Arabic name to mean a festivity, a celebration, a recurring happiness, and a feast. In Islam, there are two major 'Eids namely the feast of Ramadhan ('EId Al-Fitr) and the Feast of Sacrifice ('Eid Al-Adhha). The first 'Eid is celebrated by Muslims after fasting the month of Ramadhan as a matter of thanks and gratitude to Almighty Allah. It takes place on the first day of Shawwal, the tenth month of the lunar calendar. The second 'Eid is the Feast of Sacrifice and it is to be celebrated for the memory of prophet Ibrahim trying to sacrifice his son Isma'il (Ishmael). This 'Eid lasts four days between the tenth and the thirteenth day of Zul-Hijjah, the twelfth month of the lunar calendar.

F

FESTIVITIES

Other than the two general feasts, there are few festivities that Muslims do enjoy. These are related to different activities or functions. Some of these activities are:

'Aqiqah: It is a dinner reception to be made after a child is born. Relatives, friends, and neighbors are invited for such an occasion.

Walimah: It is a dinner reception to be made after a marriage is consummated. It is offered by the parents and/or by the married couples. Friends, relatives, and neighbors are also invited.

FIQH

The meaning of the word fiqh is understanding, comprehension, knowledge, and jurisprudence in Islam. A jurist is called a Faqih who is an expert in matters of Islamic legal matters.

A Faqih is to pass verdicts within the rules of the Islamic Law namely Shariah.

The most famous scholars of Fiqh in the history Muslims are the founders of the four schools of thought in Islam: Imam Malik, Imam Ash-Shafi'i, Imam Abu Hanifah, and Imam Ahmad.

Anything or action in Islam falls within the following five categories of Fiqh:

Fardh (Must): This category is a must for the Muslim to do such as the five daily prayers. Doing the Fardh counts as a good deed, and not doing it is considered a bad deed or a sin.

It is also called Wajib except for Imam Abu Hanifah who makes Wajib a separate category between the Fardh and the Mubah.

Mandub (Recommended): This category is recommended for the Muslim to do such as extra prayers after Zuhr and Maghrib. Doing the Mandub counts as a good deed and not doing it does not count as a bad deed or a sin.

Mubah (Allowed): This category is left undecided and left for the person, such as eating apples or oranges. Doing or not doing the Mubah does not count as a good or bad deed.

Intention of the person can change Mubah to Fard, Mandub, Makruh, or Haram.

Other things could also change the status of the Mubah. For example, any Mubah becomes Haram if it is proven harmful, and any necessary thing to fulfill a Fardh is a Fardh too.

Makruh (Hated): This category is a detested and hated such as growing fingernails or sleeping on the stomach. Not doing the Makruh counts as a good deed and doing it does not count as a bad deed.

Haram (Prohibited): This category is prohibited for the Muslim to do such as stealing and lying. Doing the haram counts as a bad deed and not doing it counts as a good deed.

Imam Abu Hanifah also puts another category between the Makruh and the Haram. It is called Karahah Tahrimiyyah which means hated almost to the level of Haram.

H

HADITH

Meaning communication or narrative, it is the record of an individual saying or action or approvals of Muhammad (s.a.w.) taken as a model of behavior by Muslims.

The sayings and the traditions of Prophet Muhammad (s.a.w.) are called Hadith. These are the real explanation, interpretation, and the living example of the Prophet (s.a.w.) for teachings of the Qur'an. His sayings are found in books called the Hadith books.

Some famous collectors of Hadith are Imam Al-Bukhari, Imam Muslim, Imam An-Nasa'i, Imam Abu Dawood, Imam At-Tirmizi, and Imam Majah. There are many others.

HAJJ

Hajj is an Arabic word which means the performance of pilgrimage to Makkah in Arabia. It is one of the five pillars of Islam. A Muslim is to perform Hajj at least once in his/her life, if means and health allow.

There are rules and regulations and specific dress to be followed. It is to take place during the last month of the lunar calendar called the month of Zul-Hijjah.

HALAL/HARAM

These are two Arabic words to mean lawful an unlawful respectively. The standards are based on the Qur'an and the Hadith; and Muslims are to abide in their daily life activities by the teachings of their standards.

These two concepts are very important when one talks about moral, physical, spiritual, medical, biological, and dietetic aspects of Islam. Muslims talk regularly about Halal and Haram for anything they do.

When Muslims talk about meat, for example, they use the terminology of Zabihah to mean Halal; hence be lawful to be eaten.

HIFZ

The Arabic root of this word is Hafiza which means to memorize. In the religious sense, Muslims try to memorize the whole Qur'an. Any person who achieves this task is called Hafiz. A Hafiz is recognized by his community and is given certain privileges. There millions of Muslims who make Hifz of the whole Qur'an.

I

IJTIHAD

Exerting the sum total of one's ability attempting to uncover Allah's rulings on issues from their sources (Qur'an, Sunnah, Ijma', etc.). Sometimes divided into complete ijtihad (the ability of one to independently arrive at Allah's rulings in all areas of fiqh) and partial ijtihad (the ability of one to do so only in certain areas of fiqh in which they have exerted such efforts).

IMAM

Imam is a religious leader. Any person who leads a congregational prayer is called an Imam. A religious leader who also leads his community in the political affairs may be called an Imam, an Amir, or a Caliph. However, an Imam is not infallible. He is responsible for his mistakes to all the members of the community and above all he is responsible for his mistakes to all the members of the community and above all he is responsible to Almighty Allah.

IQAMAH

Iqamah is an Arabic word that refers to the second call for the prayer which follows the first call (Azan). Iqamah means that the prayer is ready to start. It is to be recited in Arabic before every obligatory prayer. It is composed of specific words and phrases very closely related to the Azan.

ISLAM

Islam is an Arabic word the root of which is Silm and Salam. It means among others: peace, greeting, salutation, obedience, loyalty, allegiance, and submission to the will of the Creator of the Universe.

Islam is the last and final religion to all mankind and to all generations irrespective of color, race, nationality, ethnic background, language, or social position.

It is incorrect and objectionable to call Muslims Muhammadans, as Muhammad is not worshipped in the way Christians worship Christ.

J

JIHAD

It is an Arabic word the root of which is Jahada, which means to strive for a better way of life. The nouns are Juhd, Mujahid, Jihad, and Ijtihad. The other meanings are: endeavor, strain, exertion, effort, diligence, fighting to defend one's life, land, and religion.

This word has been in frequent use in the Western press over the past several years, explained directly or subtlely, to mean holy war. As a matter of fact the term "holy war" was coined in Europe during the Crusades, meaning the war against Muslims. It does not have a direct counterpart in Islamic glossary, and Jihad is certainly not its translation.

Jihad is not a war to force the faith on others, as many people think of it. It should never be interpreted as a way of compulsion of the belief on others, since there is an explicit verse in the Qur'an that says:"There is no compulsion in religion" Al-Qur'an: Al-Baqarah (2:256).

Jihad is not a defensive war only, but a war against any unjust regime. If such a regime exists, a war is to be waged against the leaders, but not against the people of that country. People should be freed from the unjust regimes and influences so that they can freely choose to believe in Allah.

Not only in peace but also in war Islam prohibits terrorism, kidnapping, and hijacking, when carried against civilians. Whoever commits such violations is considered a murderer in Islam, and is to be punished by the Islamic state. during wars, Islam prohibits Muslim soldiers from harming civilians, women, children, elderly, and the religious men like priests and rabies. It also prohibits cutting down trees and destroying civilian constructions.

The term may be used for/by Muslims as well as non-Muslims.

JINN

These are spiritual beings that inhibit the world and are required to follow the orders of Allah and are accountable for their deeds. They can be good or bad, just like people. The word Jinn in Arabic means hidden, which indicates that they are invisible creatures. They were created by Allah from fire.

K

KALAM

Talk or speech as in "kalamu Allah"; has also been used through the ages to mean logic or philosophy.

KA'BA

Meaning "cube" in Arabic, is the principal shrine of Islam, located in Mecca. It is the center of the Muslim pilgrimage and the point towards which all Muslims the world over face in prayer.

KHALIFAH

The word Khalifah or Caliph is a person who is a vice gerent of someone else. Man is considered to be the Caliph of Almighty Allah on earth. He is to represent him and execute His wishes. The title Amir Al-Mu'minin is also used to refer to the Chaliph, which means the leader of the believers.

Those persons who succeeded Prophet Muhammad (s.a.w) were called Caliphs. They were selected and appointed to assume the responsibility of leadership of Muslims.

The immediate Caliphs were Abu Bakr As-Siddiq, Omar Ibn Al-Khattab, Othman Ibn 'Affan, and 'Ali Ibn Abi Talib. These were given the nickname of Al-Khulafa'Ar-Rashidun (The Guided Chaliphs).

Why Jesus is not Son of God? - Dr. Zakir Naik - Questioner accepts

About Attributes of Allah

Allah is the proper name of God, however, we know Him generally through His attributes. These attributes describe how Allah manifests Himself to us. God's attributes are innumerable since human intellect cannot possibly comprehend every aspect of the Supreme Being. A Hadith of the Holy Prophet (peace be on him) makes mention of Ninety Nine names of Allah commonly known as al- Asmaul Husna, the Most Names. In the Holy Quran we read: "And to Allah alone belong all perfect attributes. So call Him by these. And leave alone those who deviate from the right way with respect to His Attributes." (7:181).

"Allah - there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not;and He is the High, the Great." (2:256)

Allah is the Light of the heavens and the earth. The similitude of His light is a lustrous niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from blessed tree - an olive - neither of the east nor of the west, whose oil would well-nigh glow forth even though fire touched it not.Light upon light! Allah guides to His light whomsoever He will. And Allah sets forth parables to men, and Allah know all things full well.This light is now lit in houses with regard to which Allah has ordained that they be exalted and that His name be remembered in them, Therein is He glorified in the mornings and the evenings (24:36-37)

"He is Allah, and there is no God beside Him, the Knower of the unseen and the seen. He is Gracious, the Merciful.He is Allah, and there is no God beside Him, the Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah far above that which they associate with Him.He is Allah, the Creator, the Maker, the Fashioner. His are the most Beautiful Names. All that is in the heavens and the earth glorifies Him, and He is the Mighty the Wise.(59: 23-25)

Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet (Peace and Blessings of Allah be upon him) said, "Allah has ninety nine Names, one hundred less one; and who memorized them all by heart will enter Paradise." (Bukhari, The Book of Tauhid.

The House and People's Spiritual Failings

The Qur'an furnishes us with a number of lessons on housing. One of those lessons is related to the relationship between the house phenomenon and people's spiritual failings.

The Qur'an warns that the blessing and sanctity of the house must not be abused. The house must not be turned into a field, or a catalyst, for defying Allah's authority and the authority of His divine commandments. Doing that would imply a clear sign of one's disobedience and ungratefulness. In case someone rebels against Allah, using his house as a place and protective shield for his misbehavior, then only he will be the one to be blamed for whatever might come next as a consequence. Often, however, it is not only the people that are affected by the unavoidable outcomes resulting from their mischief, but also their houses, the very symbols of their being and their identities.

While revealing the causes of the spiritual ruin of certain people in this worldly life, Allah singles out the trap of excessive love for houses in which many people fall, as one of such causes. People tend to adore unduly their houses making use of them either as the end of their flawed spiritual cravings, or as the means for achieving some other forms of their waywardness. This is perhaps for the reason that people misconstrue the house phenomenon: as both a concept and sensory reality, as well as the roles of its form and function, and thus invest a lot of time, wealth and energy in those aspects of the house which are of less significance for the realization of man's purpose on earth. Allah says: "Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people." (al-Tawbah, 9:24)

When exposing the addiction to materialism and the selfish fancies and aims of the polytheists of Makkah, who persistently defied Prophet Muhammad (pbuh) and his message, Allah says: "And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us. Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out. Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us). Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?" (al-Isra',17:90-93)

Insisting on having "a house of gold", among other things, so that they could believe in the Prophet (pbuh) and his message, bears witness to the gross misjudgments, self-centeredness, going astray and the intellectual as well as spiritual flaws of every unbeliever and skeptic, which the polytheists of Makkah typified. As expected, the material aspect is the only lens through which things and events, including the issue of the house and housing, those people observe and judge.

Fasting the Day of 'Ashura'

'Ashura' commemorates the day that Allah saved the Children of Israel from Pharaoh.

Fasting on Muharram 10, known as the Day of 'Ashura', expiates for the sins of the past year. When the Prophet (peace and blessings be upon him) arrived in Madinah in 622 CE, he found that the Jews there fasted on Muharram 10 and asked them the reason for their fasting on this day. They said," This is a blessed day. On this day Allah saved the Children of Israel from their enemy (in Egypt) and so Prophet Musa [Moses] fasted on this day giving thanks to Allah."

The Prophet (peace and blessings be upon him) said,

"We are closer to Musa than you are."

He fasted on that day and commanded Muslims to fast on this day. (Al-Bukhari) The following year, Allah commanded the Muslims to fast the month of Ramadan, and the fasting of 'Ashura' became optional. It is also reported that the Prophet (peace and blessings be upon him) intended to fast on the ninth and tenth. Ibn 'Abbas reported: The Messenger of Allah fasted on the day of 'Ashura' and ordered the people to fast on it. The people said, "O Messenger of Allah, it is a day that the Jews and Christians honor." The Prophet said, "When the following year comes, Allah willing, we shall fast on the ninth." The death of the Prophet came before the following year. (Muslim and Abu Dawud) For more on 'Ashura' and Muharram, please read:¤ The Significance of Fasting the Day of 'Ashura' Virtues of the Month of Muharram & Fasting during It

The Seven Phases of Prophet Muhammad's Life

Traditional scholarship's divides Prophet Muhammad's life into Makkan and Madinahn phases. This is chronologically valid and represents the two broad aspects of his life before and after the watershed event of the Migration. It is historically important and marks the beginning of the Islamic calendar.

Additionally I believe Muhammad's struggle can be naturally divided into seven phases. Each phase brings forth a different aspect of his personality and highlights a different facet of his mission. Studying the Messenger's mission for its various phases and analyzing its internal dynamics is important as it gives the narrative relevance for today. Since his life is better documented than the lives of other prophets and leaders of major world religions, it is possible to build this analysis on a historical foundation.

The Search for Light in a Period of Darkness: The Seeker of Truth

As his biography (Seera) is recorded we find Prophet Muhammad pondering over societal ills for years. The society he was born in was in a state of moral, religious, economic and social chaos. It is difficult to resist drawing analogies between the seventh century world and the state of the human morality in today's world at the beginning of the new millennium. The nuclear man-woman two-parent family, as a core unit of society has eroded seriously in the West. Brazen sexual exploitation in the media is commonplace and illicit sex condoned and even accepted. Violence at home, against women, children, and violence in the streets, is frightfully routine. Substance abuse is widespread, with United States as the largest consumer of drugs in the world. Alcoholism is rampant, especially among college students, with only feeble attempts being made to address the problem. African- Americans have been liberated as slaves for a century and a half, yet many are still trapped in an unending cycle of poverty and discrimination, which is in a way a form of economic slavery. Because of a system that allows unrestrained growth of wealth without encouraging proper redistribution, economic disparities and injustices continue to grow at an alarming rate.

There are many excellent characteristics in Western societies, especially in the US that include the freedom of thought, speech and assembly, a tolerant attitude toward eccentricities in human nature and an ambition to be a just and compassionate society. These qualities of the ordinary American however are not always reflected in the policy makers and political leaders.

The unraveling of the moral fabric in today's society must weigh heavily on the minds of individuals with insight. They can draw personal solace and inspiration from the Prophet's life. The Arab tribal society of the Seventh century, whose structure was based on greed, debauchery, and violence, was changed in a very short time, by the Prophet, into a society with one of the highest moral standards in history. Compassion, humility, devotion to God and egalitarianism replaced the old well-entrenched tribal attitudes of pride in wealth, family and class and self-centered behavior. Women, for the first time in history, had rights and dignity, and the vulnerable and weak sections of the society were protected. Sexuality was removed from public prurience and became private and wholesome. Wealth was re-circulated so that even the poorest segments of the society were infused with energy and indigence became nearly extinct.

The Warner and Exhorter

During one his meditative trips to a cave near Makkah, Prophet Muhammad receives the revelation. Divine revelation is the reaffirmation of the fact that celestial knowledge is essential in guiding the inherently limited human intellect. The profundity of this realization that he is the recipient of this divine revelation and the enormity of the task ahead overawes him. Initially he shares the message only with his closest family and a few loyal supporters. It is both fascinating and revealing that even the individual who would later be rated as the most influential man in human history had these initial periods of doubt and uncertainty about his mission. It was the reassurance from the Quran and the confidence and support of his wife Khadijah (may Allah be pleased with her), and his close companions which provided him the support he needs-surely a lesson for us lesser mortals!

Too busy to Pray Five Times?

Before I genuinely began to cultivate and nurture my relationship with God, I regarded the five daily prayers that Islam enjoins on believers as laborious. It seemed impractical to expect that I would be able to stop what I was doing during my busy work schedule to take time out and pray.

Working as a news wire journalist, I was often spending upwards of 10 hours a day in the office or at conferences, interviews and meetings, barely able to make time for a lunch break. If I wasn't working, my time was divided between house chores, errands, family and friends, and exercise. I was punctual with everything in my life, except that I was late five times a day.

In my mind, it was not viable to expect that I could wake up before the crack of dawn to pray the early-morning prayer, fajr, otherwise I would be too tired to work effectively later that morning. It also seemed inefficient to interrupt my work meetings to pray duhr, the mid-day prayer, and asr, the afternoon prayer.

Making the sunset prayer maghrib was often a challenge because the window to pray is typically quite short and coincides with the time between finishing work, having dinner and returning home. So, in effect, the only prayer that was feasible for me to pray on time was isha, the evening prayer. For most of my life, thus, I would at best pray all five prayers in the evening, or skip prayers here and there to accommodate my immediate commitments.

Without realizing it, my inconsistency and approach to praying trivialized the principle behind performing prayers throughout the day. I believed in God and loved Him, but on my own terms, not on the terms very clearly set out in the Quran and Prophetic teachings. Yet praying the five daily prayers, at their prescribed times, is the backbone of being a Muslim; we cannot stand upright in our faith without them. It is one of the essential practices that God has called on those who endeavor to live in Islam, a state of existence whereby a human strives to live in submission to God.

Human Embryonic Development as per Quraan

In the Holy Quran, God speaks about the stages of man’s embryonic development:

We created man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into an alaqah (leech, suspended thing, and blood clot), then We made the alaqah into a mudghah (chewed substance)... 1 (Quran, 23:12-14)

Literally, the Arabic word alaqah has three meanings: (1) leech, (2) suspended thing, and (3) blood clot.

In comparing a leech to an embryo in the alaqah stage, we find similarity between the two2 as we can see in figure 1. Also, the embryo at this stage obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.3

Figure 1: Drawings illustrating the similarities in appearance between a leech and a human embryo at the alaqah stage. (Leech drawing from Human Development as Described in the Quran and Sunnah, Moore and others, p. 37, modified from Integrated Principles of Zoology, Hickman and others. Embryo drawing from The Developing Human, Moore and Persaud, 5th ed., p. 73.)

The second meaning of the word alaqah is “suspended thing.” This is what we can see in figures 2 and 3, the suspension of the embryo, during the alaqah stage, in the womb of the mother.

10 Muharram-History Of Muharram

Muharram happens to be the first month of the Islamic calendar and considered auspicious for the Muslims all over the world. The tenth day of Muharram, called the Ashura is observed in the name of the month. Hence it is called as 10 Muharram.

10 Muharram is observed to commemorate the martyrdom of Hussain ibn Ali (Hazrat Imam Hussain), the grandson of the Islamic prophet Muhammad, who died in the battle of Karbala on the tenth day of Muharram in 61 AH(680 AD).

History Of Muharram

The history of Muharram dates back to the pre-historic times, the era of warring tribes, in the Arabian peninsula. Owing to lack of good leadership, fighting for minor issues was prevalent. However, four months, out of which Muharram was one, was considered a non-fighting period.

With the advent of Islam, the rule was still followed, however with minor alterations that the practice can be relaxed in face of threat to the sovereignty from other empires.

This relaxation in the observance triggered the enemity between the tribes and the Muslims. The inhabitants on the banks of rivers Euphrates and Tigris were traditional rivals. During the time of Prophet Mohammaed the issue lay dormant. However, when Hazrat Ali was the Caliph(Muslim civil and religious leader considered to be Allah's representative on earth), the problem surfaced again.

Hazrat Imam Hussain, the descendant of Hazrat Ali. It is said that he peacefully lived in Medina, until he was forced to leave by Yazid's governor according to Yazid's instructions (the ruler of Kufa), demanding allegiance to the tyrant Yazid or get beheaded. When Hussain refused to sccumb to the tyranous ruler's demand, he was beheaded.

Muharram | Karbala

Karbala has the unique feature of having its name engraved in the memory of generations and all along the history of the Muslim world. Believers recall this name with sorrow and distress, for they remember the grand sacrifice of Imam Hussain, peace be upon him (a.s.), and his family members and friends.

Up to this day, a huge number of devotees visit this holy place all year around to pay homage to the master of martyrs Imam Hussain (a.s.). Two main roads lead the visitor to Karbala. One is from the Iraqi capital Baghdad, through Al-Musails, and the other is from the holy city of Najaf. Upon reaching Karbala, the holy place would draw the visitor's attention to its glorious minarets and domes shining due to the light of its lord.

Two grand holy shrines in Karbala are those of Imam Hussain (a.s.) and his brother Abul-Fazl al-Abbas (a.s.). Also present inside the shrine of Imam Hussain (a.s.) are the holy tombs of his two sons Hazrat Ali Akbar (a.s.) and 6-month old Hazrat Ali Asghar (a.s.) and his trusted friend Hazrat Habib ibn-e-Mazahir (a.s.). In one of the corners of the inside area of the shrine, is the Ganj-e-Shuhada where bodies of all the 72 martyrs of Karbala are buried. Next to one of the entrances "Bab-ul-Dhahab" , is the Qatl-gah, where the actual martyrdom of Imam Hussain (a.s.) took place. All the tombs and shrines are beautifully decorated with golden windows and beautiful illumination.

"Karbala" Origin & Meaning

There are many opinions among different investigators, as to the origin of the word "Karbala".

Some have pointed out that "Karbala" has a connection to the "Karbalato" language, while others attempt to derive the meaning of word "Karbala" by analyzing its spelling and language. They conclude that it originates from the Arabic word "Kar Babel" which was a group of ancient Babylonian villages that included Nainawa, Al-Ghadiriyya, Karbella, Al-Nawaweess, and Al-Heer. This last name is today known as Al-Hair and is where Imam Hussain's (a.s.) grave is located.

The investigator Yaqut al-Hamawy had pointed out that the meaning of "Karbala" could have several explanations, one of which is that the place where Imam Hussain (a.s.) was martyred is made of soft earth - "Al-Karbalat".

The Karbala

After the supreme sacrifice had been accepted and our Imam Hussain (as) had been martyred, a gloomy silence hung over the battlefield of Karbala.

Every now and then the silence would be broken by the sound of drum-beating to celebrate victory. Not content with spilling the innocent blood of Imam Hussain (as) and his companions, Amr ibne Sa'ad, the commander of Yazid's army, ordered the horses to be shod afresh and then run over the bodies of the dead Muslims. Although some people from his army objected to this gross disrespect to the dead, he managed to enforce this horrible action. Having trampled over the bodies of the martyrs, the enemy next turned their attention to the defenseless camp of Imam Hussain (as).

Yazid's soldiers marched into the camp where they subjected the grief-stricken ladies to further torment and indignity. They had expected to find luxurious articles in the tents of the family of the Rasulullah (S.A.W), but all they found were simple items and clothes, some of which had been stitched by Bibi Fatima (as) with her own hands. The ruthless soldiers snatched away these few possessions of sentimental value. They were angry at the lack of booty, and they took the veils off the struggling ladies forcing them to expose their hair and faces. This humiliation was almost too much to bear.

Not satisfied with this, the enemy set fire to the tents. The terrified ladies gathered their children and rushed from tent to tent, trying to escape the burning flames. One young child was seen rushing out of a tent with her clothes on fire. One of the enemy soldiers, seeing her pitiable condition came forward and put out the flames. The child looked at him, surprised at the unexpected kindness. Tearfully, the little child asked him, "O Shaikh, do me one more kindness and tell me the way to Najaf." The soldier was very surprised at this unusual request, and replied, "Najaf is far away from here. Why do you want to know the way there?".

The child said with heartbreaking innocence, "I want to go to the grave of my grandfather Imam Ali (as) and complain about what your people have done to us - how our men were butchered and how our ladies have been whipped. I want to tell him how the earrings were snatched from my cousin Sakina's ears, leaving her earlobes torn and bleeding."

Bibi Zainab (as), who had been left in charge of the camp by Imam Hussain (as), was at a loss as to what to do. She went to the seriously ill Imam Ali Zainul Abideen (as). He lay unconscious on the ground after the enemy had even robbed the mattress on which he lay. She shook him urgently to ask his advice. He was burning with fever but with a great effort he replied that it was compulsory on them to save their lives and he asked her to get everyone out from the burning tents into the open.

Soon the raging fires subsided leaving only one tent standing, although it was also damaged by fire. The ladies and children salvaged whatever they could of their few belongings and huddled together in that little shelter waiting for nightfall.

The night following the day of Ashura is known as Shame Ghariba. It was the night when the exhausted, hungry and tired families of Imam Hussain (as) and his companions sat in loneliness, each thinking about the loved ones they had lost in the unjust battle on that day.

Due to the illness of Imam Ali Zainul Abideen (as), Bibi Zainab (as) realised that she would have to take care of the small group of women and children herself. She called her sister Bibi Umme Kulthum (as) to help her and they decided to count all the children to see that none had gone missing in the confusion of the fire. To her horror and dismay Bibi Zaynab (as) found that Bibi Sakina (as), the beloved daughter of Imam Hussain (as), was not there.