Prophet Zachary

This is the story of a feeble old man who loved and feared God; an elderly man, named Zachary (also called Zachariah), who had spent his life gaining knowledge and teaching others, purely for God’s pleasure. The Quran tells his story in Chapters 3 and 19, and it is similar to the story told in the Christian Gospel of Luke[1]. However, we will concentrate on what the Quran has to say about this blessed man because Muslim’s believe the Quran has remained unchanged since its revelation, whereas the previous messages have been lost, changed or distorted.

“This is a mention of the mercy of your Lord to His slave Zachary; Remember when he called out to his Lord (God) a call in secret, saying: ‘My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, And I have never been unblest in my invocation to You, O my Lord!’” (Quran 19:4)

Prophet Zachary was a member of the family of Imran, a blessed family whose members also included Jesus and his mother Mary. When the young Mary went into the House of Prayer in Jerusalem, God, by His wisdom and grace appointed Zachary her guardian. Each day he would visit Mary to be certain that all her needs were met. Mary’s devotion to God impressed Zachary and he was amazed by the provisions he would find in her room. It is said that she would have the fruits of winter in the summer and the fruits of summer in the winter.[2] When Zachary inquired about how Mary obtained the fruits she replied that God, the Sustainer, was indeed the One who had provided her sustenance. Mary said:

“It is from God. Verily, God provides sustenance to whom He wills without limit.” (Quran 3:37)

When Zachary observed Mary’s total submission to God and her unwavering faith in Him as the Provider, it opened his eyes to a new concept.[3] No matter how overwhelming, or alternatively, insignificant our needs may feel to us, God is always there to listen and to respond. This is a very important idea to contemplate. God will give to His righteous slaves without limit. Mary had received fruits out of season; Zachary made supplication for something that according to human standards was not possible, for he and his wife were very old and the time for them to conceive a child had passed. The bounties of God are not constrained by worldly limitations, however, and anything is possible. Zachary learned this important lesson from his ward Mary.

So Zachary called out to his Lord in secret, saying that he was old, his hair was grey and his wife was also old and barren; yet he desired an heir who was pleasing to God. Zachary asked for a son to inherit from him; he was not thinking in terms of wealth, for he was a poor man. He desired a son to continue the Prophethood and to spread the knowledge that Zachary had acquired over his life time. God responded immediately, and said:

“Then the angels called him, while he was standing in prayer in a praying place, saying: God gives you glad tidings of John (Yahya), confirming the Word from God, noble, celibate,[4] a Prophet from among the righteous.” (Quran 3:39)

In this verse from Quran the “Word of God” has a specific meaning: Jesus, because he was created by a word from God - “Be” (and he was). Zachary’s son, John, was to be amongst those who believed in and followed the Message of Jesus.

When Zachary received this astounding news he was standing in prayer. He responded by asking how this could possibly happen, considering his old age and the barreness of hiswife. God then confirmed the lesson Mary had understood. “Thus God does what He wills.” (Quran 3:40).

Zachary asked for a sign, wondering how he would know that this miracle was really happening to him, and to his wife. God replied that he (Zachary) would loose the power of speech and not be able to communicate, except with signals. Zachary was instructed to spend time remembering and glorifying God, and he emerged from his praying place unable to speak.

The Quran tells us that Prophet Zachary and his wife performed good deeds, called on God with fear and with hope, and were humble, so God rewarded them, in their old age, with a son.

“So We answered his call, and We bestowed upon him John, and cured his wife’s barreness for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Quran 21:90)

This was no ordinary child. John was granted wisdom while still a child and was instructed by God to hold fast to the Torah. He was sympathetic and able to display compassion and mercy towards mankind. God created John, righteous, and free from sin.

“‘O John! Hold fast the Scripture.’ And We gave him wisdom while yet a child, and made him sympathetic to men, as a mercy from Us, and pure from sins; and he was righteous.” (Quran 19:12)

The sincere supplication of an old man and his barren wife was accepted by God, and a valuable lesson was taught to all of mankind. The bounties of God are limitless. He is the Provider, The Sustainer, The One!

http://www.islamreligion.com

Al-Ghazali

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Summary

Al-Ghazali, known in Europe as Algazel, was one of the most illustrious Muslim scholars. He was born in 1058 near the city of Tus and died in 1111. He was the son of a poor, illiterate man and as a youth he studied law, theology and philosophy before becoming a teacher of law. He became famous throughout Islam for his eloquence and learning. Al-Ghazali spent much of his life teaching and writing, staying in Jerusalem, Damascus and Baghdad where he flourished and where he taught at the Nizamiyyah College. For Al-Ghazali, personal knowledge should spur on to good deeds which please God and lead to salvation. He was also a very influential scholar. His Maqasid Al-Falasifah (The Aims of the philosophers), translated into Latin in the 12th century, became very influential amongst scholastic Christian theologians. In his thirties, Al-Ghazali became the principal teacher at Madrasah Nizamiyyah of Baghdad, the most renowned institution of learning in eastern Islam His ideas on education dominated Islamic educational thought for centuries after his death. He studied the education of the child and the role of the master. One of the elements Al-Ghazali insisted upon is that a child should be taught the words of the creed in his earliest days and be taught the meaning gradually as he grew older; corresponding to the three stages of memorising, understanding and conviction. The way the child relates to the world at large occupies a large concern in Al-Ghazali's mind. The religion Al-Ghazali preached was a vivid one, full of the love of God on the one hand and of the horrors of sin and hell on the other. Al-Ghazali's views on religion and faith were written largely in Jerusalem after he secluded himself in the Aqsa Mosque and details on such views are found in the article on the said city.

Author:Dr.Ragheb Elsergany

Abdullah ibn Masud

Summary

When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "Ibn Umm Abd"--the son of the mother of a slave. His real name was Abdullah and his father's name was Masud. The youth had heard the news of the Prophet who had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Makkan society. It was his custom to leave with the flock of Uqbah early in the morning and not return until nightfall. One day while tending the flocks, Abdullah saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very tired. They were also so thirsty that their lips and throat were quite dry. They came up to him, greeted him and said, "Young man, milk one of these sheep for us that we may quench our thirst and recover our strength." "I cannot," replied the young man. "The sheep are not mine. I am only responsible for looking after them." The two men did not argue with him. In fact, although they were so thirsty, they were extremely pleased at the honest reply. The pleasure showed on their faces . . . The two men in fact were the blessed Prophet himself and his companion, Abu Bakr Siddiq. They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraysh. The young man in turn was impressed with the Prophet and his companion and soon became quite attached to them. It was not long before Abdullah ibn Masud became a Muslim and offered to be in the service of the Prophet. The Prophet agreed and from that day the fortunate Abdullah ibn Masud gave up tending sheep in exchange for looking after the needs of the blessed Prophet. Abdullah ibn Masud remained closely attached to the Prophet. He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his siwak (toothbrush) and attend to his other personal needs . Abdullah ibn Masud received a unique training in the household of the Prophet. He was under the guidance of the Prophet, he adopted his manner and followed his every trait until it was said of him, "He was the closest to the Prophet in character." Abdullah was taught in the 'school" of the Prophet. He was the best reciter of the Quran among the companions and he understood it better than them all. He was therefore the most knowledgeable on the Shariah. Nothing can illustrate this better than the story of the man who came to Umar ibn al-Khattab as he was standing on the plain of Arafat and said: "I have come, O Amir al-Mumineen, from Kufah where I left a man filling copies of the Quran from memory." Umar became very angry and paced up and down beside his camel, fuming. "Who is he?" he asked. "Abdullah ibn Masud," replied the man. Umar's anger subsided and he regained his composure. "Woe to you," he said to the man. "By God, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this." Umar continued: "One night the Messenger of God, peace be upon him, was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognize. The Prophet stood and listened to him, then turned to us and said, 'Whoever wants to read the Quran as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd.' After the Prayer, as Abdullah sat making supplications, the Prophet, peace be on him, said, "Ask and it will be given to you. Ask and it will be given to you." Umar continued: "I said to myself, I shall go to Abdullah ibn Masud straight away and tell him the good news of the Prophet's ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and conveyed the good news to him. By God, I have never yet beaten Abu Bakr in the doing of any good." Abdullah ibn Masud attained such a knowledge of the Quran that he would say, "By Him besides Whom there is no god, no verse of the book of God has been revealed without my knowing where it was revealed and the circumstances of its revelation. By God, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him." Abdullah was not exaggerating in what he said about himself. Once Umar ibn al-Khattab met a caravan on one of his journeys as caliph. It was pitch dark and the caravan could not be seen properly. Umar ordered someone to hail the caravan. It happened that Abdullah ibn Masud was in it. "From where do you come?" asked Umar. "From a deep valley," came the reply. (The expression used fajj amiq deep valley--is a Quranic one). "And where are you going?" asked Umar. "To the ancient house," came the reply. (The expression used al-bayt al-atiq ancient house, is a Quranic one.) "There is a learned person (alim) among them," said Umar and he commanded someone to ask the person: "Which part of the Quran is the greatest?" "God. There is no god except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep," replied the person answering, quoting the Ayat al-Kursi (the verse of the Throne). "Which part of the Quran is the most clear on justice?" "God commands what it just and fair the feeding of relatives..." came the answer. "What it the most comprehensive statement of the Quran?' "Whoever does an atom's weight of good shall see it, and whoever does an atom's weight of evil shall see it." "Which part of the Quran gives risk to the greatest hope?' "Say, O my servants who have wasted their resources, do not despair of the mercy of God. Indeed, God forgives all sins. He is the Forgiving, the Compassionate." Thereupon Umar asked: "Is Abdullah ibn Masud among you?' "Yes, by God," the men in the caravan replied. Abdullah ibn Masud was not only a reciter of the Quran, a learned man or a fervent worshipper. He was in addition a strong and courageous fighter, one who became deadly serious when the occasion demanded it. The companions of the Prophet were together one day in Makkah. They were still few in number, weak and oppressed. They said, "The Quraysh have not yet heard the Quran being recited openly and loudly. Who is the man who could recite it for them?' "I shall recite it from them," volunteered Abdullah ibn Masud . "We are afraid for you," they said. "We only want someone who has a clan who would protect him from their evil . " "Let me," Abdullah ibn Masud insisted, "Allah shall protect me and keep me away from their evil." He then went out to the mosque until he reached Maqam Ibrahim (a few meters from the Kabah). It was dawn and the Quraysh were sitting around the Kabah. Abdullah stopped at the Maqam and began to recite: "Bismillah irRahma nirRahim. Ar-Rahman. Allama-l Quran. Khalaqal insan. Allamahul bayan... (In the name of God, the Beneficent, the Merciful. The Merciful God. He has taught the Quran. He has created man and taught him the clear truth...)" He went on reciting. The Quraysh looked at him intently and some of them asked: "What is Ibn Umm Abd saying?" "Damn him! He is reciting some of what Muhammad brought!" they realized. They went up to him and began beating his face as he continued reciting. When he went back to his companions the blood was flowing from his face. "This is what we feared for you," they said. "By God," replied Abdullah, "the enemies of God are not more comfortable than I at this moment. If you wish. I shall go out tomorrow and do the same." "You have done enough," they said. "You have made them hear what they dislike." Abdullah ibn Masud lived to the time of Khalifah Uthman, may God be pleased with him. When he was sick and on his death-bed, Uthman came to visit him and said: "What is your ailment?" "My sins." "And what do you desire?" "The mercy of my Lord." "Shall I not give you your stipend which you have refused to take for years now?" "I have no need of it." "Let it be for your daughters after you." "Do you fear poverty for my children? I have commanded them to read Surah al-Waqiah every night for I have heard the Prophet saying, "Whoever reads Al-Waqiah every night shall not be afflicted by poverty ever." That night, Abdullah passed away to the company of his Lord, his tongue moist with the remembrance of God and with the recitation of the verses of His Book.

Author:Islamstory

Specials : Islamic Names

FOR BOYS

A

Aban - Old Arabic name
Abbas - Description of a lion
Abbud - Worshipper
Abbudin - Worshippers
Abdul, Abdel - Servant (of Allah)
Abdul-Alim - Servant of the Omniscient
Abdul-Aliyy - Servant of the Most High
Abdul-Azim - Servant of the Mighty
Abdul-Aziz - Servant of the Powerful One
Abdul-Bari - Servant of the Creator
Abdul-Basit - Servant of the Extender
Abdul-Fattah - Servant of the Opener (of the gates of sustenance)
Abdul-Ghaffar, Abdul-Ghafur - Servant of the Forgiver
Abdul-Hadi - Servant of the Guide
Abdul-Hafiz - Servant of the Protector
Abdul-Hakam - Servant of the Arbitrator
Abdul-Hakim - Servant of the Wise One
Abdul-Halim - Servant of the Mild, Patient One
Abdul-Hamid - Servant of the Praised One
Abdul-Haqq - Servant of the Truth
Abdul-Hasib - Servant of the Respected, Esteemed
Abdul-Jabbar - Servant of the Mighty
Abdul-Jalil - Servant of the Great, Revered One
Abdul-Karim - Servant of the Noble, Generous One
Abdul-Khaliq - Servant of the Creator
Abdul-Latif - Servant of the Kind One
Abdul-Malik - Servant of the Master (or King)
Abdul-Majid - Servant of the Glorious One
Abdul-Matin - Servant of the Firm, Strong
Abdul-Muhaimin - Servant of the Supervising, the Guardian, the Protector
Abdul-Mu'izz - Servant of the Giver of Might and Glory
Abdul-Mujib - Servant of the Responder
Abdul-Muta'al - Servant of the Most High
Abdul-Nasser - Servant of the Victorious One
Abdul-Nasir - Servant of the Helper, Protector
Abdul-Qadir - Servant of the Capable, Powerful
Abdul-Qahhar - Servant of the Subduer, the Almighty
Abdul-Quddus - Servant of the Most Holy
Abdul-Rafi - Servant of the One Who Raises, Elevates (intellect, esteem)
Abdul-Rahim - Servant of the Most Compassionate One
Abdul-Rahman - Servant of the Merciful One
Abdul-Rashid - Servant of the Rightly Guided One
Abdul-Ra'uf - Servant of the Most Merciful
Abdul-Razzaq - Servant of the Maintainer, the Provider
Abdul-Sabur - Servant of the Patient
Abdul-Salam - Servant of the Peace
Abdul-Samad - Servant of the Eternal
Abdul-Sami - Servant of the All-Hearing
Abdul-Shakur - Servant of the Most Thankful
Abdul-Tawwab - Servant of the Forgiver
Abdul-Wadud - Servant of the Loving
Abdul-Wahhab - Servant of the Giver
Abdul-Wahid - Servant of the One
Abdullah - Servant of God
Abu Bakr - Name of one of Muhammad's companions
Abu al Khayr - One who does good
Adel - Just
Adham - Black
Adnan - Proper name
Afif, Afeef - Chaste, modest
Ahmad, Ahmed - Most highly adored, or most praised; variation of the name "Muhammad"
Akil - Intelligent, thoughtful, one who uses reason
Akram - Most generous
Ala' - Nobility
Aladdin, Ala' al din - Nobility of faith
Ali, Aliyy - The highest, greatest, excellent, noble
Alim - Wise or learned
Altair - The flying eagle; also refers to a first magnitude star in the constellation Lyra
Amid - General
Amin, Ameen - Faithful, trustworthy
Amir, Ameer - Prince
Amjad - More glorious
Ammar - Builder, constructor
Amr - Old Arabic name
Anis - Close friend
Anwar - Light
Arfan - Gratitude
Arif - Corporal; aquainted, knowledgable
Asad - Lion
Asadel - Most prosperous one
Ashraf - Most honorable
Asif - Forgiveness
Asim - Protector, defender
Aswad - Black
Ata - Gift
Atif - Compassionate, sympathetic
Awad - Reward, compensation
Ayman - Lucky; on the right
Ayyub, Ayoob - A Prophet's name
Aza - Comfort
Azhar - Most shining, luminous
Azeem, Azim - Defender, referring to one of God's ninety-nine qualities
Azzam - Determined, resolved



B

Badr - Full moon
Badr al Din - Full moon of the faith
Baha - Beautiful, magnificent
Baha al Din, Bahiyy al Din - Magnificence of the faith
Bahir - Dazzling, brilliant
Barakah - Blessing
Bashshar - Bringer of glad tidings
Basil - Brave
Bassam, Basim - Smiling
Bilal - Name of the Prophet's Muezzin
Bishr - Joy
Burhan - Proof



D

Dabir - Secretary
Da'ud, Dawud - Arabic form of "David", beloved; a Prophet's name
Dhul Fiqar - Name of the Prophet's sword
Diya al Din - Brightness of the faith



E

Emir - To command
Esam, Essam - Safeguard



F

Fadi - Redeemer
Fadil - Generous, honorable
Fahd, Fahad - Lynx
Faisal, Faysal - Decisive
Fakhir - Proud, excellent
Fakhiri, Fakhry - Honorary
Fakih - Legal expert; one who recites the Qu'ran
Farid, Fareed - Unique
Fariq, Fareeq - Lieutenant General
Faris - Horseman, knight
Faruq, Farooq - One who distinguishes truth from falsehood
Fath - Victory
Fatin, Fateen - Clever, smart
Fawwaz - Successful
Ferran - Baker
Fida - Redemption, sacrifice
Firas - Perspicacity
Fouad - Heart
Fudail - Excellent in character



G

Gamal, Gamali - Camel
Ghalib - Victor
Ghassan - Old Arabic name
Ghazi - Conqueror
Ghiyath - Succorer



H

Habib - Beloved
Hadi - Guiding to the right
Hakeem, Hakim - Wise, one of God's ninety-nine qualities
Hakem - Ruler, governor
Halim - Mild, gentle, patient
Hamal - Lamb
Hamdan - The praised one; variation of the name "Muhammad"
Hamid - The praised one; variation of the name "Muhammad"
Hamzah - Lion
Hanbal - Purity
Hani - Happy, delighted, content
Hanif - True believer
Harith - Ploughman, cultivator
Haroun, Harun - Arabic form of "Aaron"; lofty or exalted; A Prophet's name
Hashim - Broker, destroyer of evil; Hashim was a descendent of the Prophet Muhammad (pbuh)
Hassan - Beautiful, handsome
Hatim - Judge
Haytham - Young hawk
Hilal - Moon
Hilel - The new moon
Hisham - Generosity
Hud, Houd - A Prophet's name
Hudhayfah - Old Arabic name
Humam - Courageous, generous
Husain, Hussein - Little beauty; Hussein was a descendent of the Prophet Muhammad (pbuh)
Husam - Sword
Husam al Din - Sword of the faith
Husayn - Beautiful



I

Ibrahim - Father of a multitude; a Prophet's name (Abraham)
Idris - A Prophet's name
Ihsan - Beneficence
Imad - Support, pillar
Imad al Din - Pillar of the faith
Imran - A Prophet's name
Irfan - Thankfulness
Isa, Eisa - A Prophet's name (Jesus)
Isam, Issam - Safeguard
Ishaq - A Prophet's name
Isma'il - A Prophet's name
Izz al Din - Might of the faith



J

Jabbar - Mighty
Jabir - Consoler, Comforter
Jafar - Rivulet
Jalal - Glory of the faith
Jalil, Jaleel - Great, revered
Jamal - Beauty
Jamal al Din - Beauty of the faith
Jamil, Jameel - Beautiful
Jawad - Open-handed, generous
Jawhar - Jewel, essence
Jibril - Archangel of Allah (Gabriel)
Jihad - Struggle, holy war
Jumah - Born on Friday



K

Kadar, Kedar - Powerful
Kadeen, Kadin - Friend, companion, confidant
Kadeer, Kadir - Green or green crop (connoting freshness and innocence)
Kahil - Friend, lover
Kaliq - Creative, refers to a quality of God
Kamal - Beauty, perfection
Kamil, Kameel - Perfect; one of the ninety-nine qualities of God
Kardal - Mustard seed
Karif, Kareef - Born in Autumn
Karim, Kareem - Generous, noble, friendly, precious and distinguished
Kasib, Kaseeb - Fertile
Kaseem, Kasim - Divided
Kateb - Writer
Khaldun, Khaldoon - Old Arabic name
Khalid, Khaled - Eternal
Khalil, Khaleel, Kalil - Beautiful, good friend
Khatib - Religious Minister
Khair al Din - The good of the faith
Khairy, Khayri - Charitable, beneficent
Khuzaymah - Old Arabic name



L

Labib, Labeeb - Sensible, intelligent
Latif - Gentle, kind, pleasant, friendly
Luqman - A Prophet's name
Lutfi - Kind and friendly



M

Mahdi - Guided to the right path
Mahir - Skilled
Mahmud, Mahmoud - The praised one; variation of the name "Muhammad"
Maimun - Lucky
Majdy - Glorious
Majid al Din - Glory of the Faith
Majid, Majd - Glorious
Makin - Strong, firm
Malik - Master, angel, king
Mamdouh - One who is commended, praised, glorified
Ma'mun - Trustworthy
Ma'n - Benefit
Mansur - Divinely aided
Marid - Rebellious
Marzuq - Blessed by God, fortunate
Mash'al - Torch
Mas'ud - Fortunate, happy, lucky
Mazin - Proper name
Misbah - Lamp
Mohammed - Praised; from "Muhammad", name of the Prophet (pbuh)
Mu'adh - Protected
Mu'awiyah - Young fox (first Umayyad Kalifah)
Mu'ayyad - Supported
Mubarak - Happy, blessed
Mufid, Mufeed - Useful
Muhammad - Praised; the name of the Prophet (pbuh)
Muhanned - Sword
Muhsin - Beneficient, charitable
Muhtadi - Rightly guided
Mujahid - Fighter (in the way of Allah)
Mukhtar - Chosen
Mundhir - Warner, cautioner
Munir, Muneer - Brilliant, shining
Muntasir - Victorious
Murtadi, Murtadhy - Satisfied, content
Musa, Moosa - A Prophet's name (Moses)
Mus'ad - Unfettered camel
Muslim - Submitting oneself to God
Mustafa - Chosen one
Muta - Obeyed
Mu'tasim - Adhering (to faith, to God)
Mu'tazz - Proud, mighty
Muti - Obedient
Muwaffaq - Successful



N

Nabhan, Nabih - Noble, outstanding
Nabil, Nabeel - Noble
Nadhir - Warner
Nadim, Nadeem - Friend
Nadir - Dear, rare
Naif Na'il - Aquirer, earner
Naim - Comfort, ease, tranquility
Naji - Safe
Najib, Najeeb - Of noble descent
Najjar - Carpenter
Najm al Din - Star of the faith
Nasih - Advisor
Nasim - Fresh air
Nasir, Nasser - Protector
Nasir al Din - Protector of the faith
Nasser - Victorious
Nawfal - Generous, old Arabic name for the Sea
Nazih, Nazeeh - Pure, chaste
Nazim, Nazeem - Arranger, adjuster
Nuh, Nooh - A Prophet's name
Numair - Panther
Nu'man - Blood
Nur al Din - Brightness of the faith
Nuri, Noori - Shining, brightness



O

Omar - Long life, first son, most high, the Prophet's follower
Omran - Solid structure



Q

Qasim - Divider, distributor
Qays - Firm
Qudamah - Courage
Qutaybah, Qutaiba - Irritable, impatient



R

Rabah - Gainer
Rabi - Spring, breeze
Rafi - Exalting
Rafiq - Kind, friend
Raghib, Ragheb - Desirous
Rahman - Compassionate, merciful; referring to qualities of God listed in the Qu'ran
Ra'id - Leader
Rais - Captain
Rakin - Respectful
Rashad - Integrity of conduct
Rashid - One of good council; rightly guided, having true faith
Ratib - Arranger
Rayhan - favored by God
Reda, Rida, Ridha - (In God's) favor; contentment, satisfaction
Ridwan - Acceptance, good will; name of the keeper of the gates of Heaven
Riyad, Riyadh - Gardens


S

Sabih, Sabeeh - Beautiful
Sabir, Sabeer - Patient
Saad - Good luck
Sadaqat - Charity
Sa'eed, Sa'id - Happy
Safiy - Best friend
Safwan - Rocks
Sahir - Wakeful
Sajid - One who worships God
Salah - Righteousness
Salah al Din - Righteousness of the Faith
Saleh, Salih - Good, right
Salim, Saleem - Safe, whole, flawless
Salman - Safe
Sameh - Forgiver
Sami - High, lofty, exalted
Samir, Sameer - Entertaining companion
Samman - Grocer
Saqr - Falcon
Sariyah - Clouds at night
Saud - Fortunate
Sayyid - Master
Seif, Sayf - Sword (of religion)
Seif al Din - Sword of the faith
Shadi - Singer
Shafiq, Shafeeq - Compassionate, tender
Shakir - Thankful
Sharif, Shareef - Honest, noble, distinguished
Shihab - Flame, blaze
Siraj - Lamp, light
Sofian - Devoted
Subhi - Early morning
Suhail, Suhayl - Gentle, easy; the name of a star
Suhayb - Of reddish hair or complexion
Sulaiman, Sulayman - A Prophet's name (Solomon)
Su'ud, Suoud - Good luck



T

Tahir - Pure, clean
Talal - Nice, admirable
Talib - Seeker (of truth)
Tamir - One who owns date palm trees
Tamam - Generous
Tarif, Tareef - Rare, uncommon
Tariq - Name of a star
Tawfiq - Success, reconciliation
Taymullah - Servant of God
Taysir - Facilitation
Tayyib - Good or delicate
Thabit - Firm
Thaqib - Shooting Star



U

Ubadah, Ubaida, Ubaydah - Servant of God
Ubaid - Faithful
Ubayy - Old Arabic name
Umar - Name of the second Khalifa
Umarah - Old Arabic name
Umayr, Umair - Old Arabic name
Usama, Usamah - Description of a lion
Utbah - Old Arabic name
Uthman - One of the companions of the Prophet (pbuh)




W

Wadi - Calm, peaceful
Wafiq, Wafeeq - Successful
Wahid - Singular, exclusive, unequalled
Wa'il - Coming back (for Shelter)
Wajih, Wajeeh - Noble
Wakil - Lawyer
Waleed, Walid - Newborn child
Walliyullah - Supporter of God
Wasim, Waseem - Graceful, good looking
Wazir - Minister


Y

Yahyah - A Prophet's name
Yaman - Proper name
Ya'qub - Arabic form of "Jacob"
Yasar, Yasser - Wealth, ease
Yasin, Yaseen - One of Muhammad's names
Yasir - Wealthy
Yazid, Yazeed - God will increase
Youssef, Yusef, Yusuf - Arabic form of "Joseph"; to increase (in power and influence); a Prophet's name
Yunus, Yoonus - A Prophet's name
Yushua - God saves
Yusuf - A Prophet's name (Joseph)


Z

Zafir - Victorious
Zahid - Self-denying or ascetic
Zahir - Bright, shining
Zaid, Zayd - Increase, growth
Zaim - Brigadier General
Zakariyya - A Prophet's name
Zaki - Intelligent
Zakiy - Pure
Ziyad - Super abundance
Zuhair, Zuhayr - Bright


FOR GIRL

A Abia - Great Abida - Worshipper Abir, Abeer - Fragrance Ablah, Abla' - Perfectly formed Abra - Example, lesson A'dab - Hope and need Adara - Virgin Adiba - Cultured, polite Adila, Adilah, Adeela - Equal Adiva - Pleasant, gentle Afaf - Chaste, virtuous, decent, pure Afifah - Chaste Afra' - White Ahd - Pledge, knowledge Ahlam - Witty; one who has pleasant dreams; imaginative A'idah, Aida - Visiting, returning; reward Ain - Eye, thus "precious" Aini - Spring, flower, source, choice A'ishah, Aisha, Ayishah - Living, prosperous, youngest wife of the Prophet (pbuh) Akilah - Intelligent, logical, one who reasons Alhena - A ring; (A star in the constellation Gemini) Alima - Wise Alimah - Skilled in music or dance Aliyyah, Aliah, A'lia - Exaulted, noble, highest social standing Almas - Diamond Aludra - Virgin Alzubra - (A star in the constellation Leo) Amal, A'mal, Amala - Hopes, aspirations Amani - Wishes, aspirations Amatullah - Female servant of Allah Amber - Jewel Aminah, Ameena - Trustworthy, faithful Amineh - Faithful Amirah, Ameera - Princess, leader Amtullah - Female servant of Allah Anan - Clouds Anbar - Perfume, ambergris Anisah - Close, intimate, good friend Anwar - Rays of light Ara - Opinions Areebah - Witty, smart Arub - Loving to her husband Asima - Protector Asiya - One who tends to the weak, one who heals Asma' - Excellent, precious; daughter of Abu Bakr Atifa - Affection, sympathy Atiya - Gift Ayah - Sign; distinct Azhar - Flowers, blossoms Azizah, Azeeza - Esteemed, precious, cherished Azzah - Young, female gazelle B Badi'a - Unprecedented, admirable, unique Badra - Full moon Badriyyah - Resembling the full moon Bahira, Baheera - Dazzling, brilliant Bahiya - Beautiful, radiant Balqis - Name of the Queen of Sheba Banan - Delicate, finger tips Baraka - White one Bari'ah - Excelling Barika - Bloom, be successful Bashirah, Basheera - Bringer of good tidings, joy Basimah, Baseema - Smiling Basmah - A smile Batul, Batool - Ascetic virgin Bilqis - Queen of Sheeba Bushra - Good Omen Buthaynah, Buthayna - Of beautiful and tender body C Cala - Castle Cantara - Small bridge D Dahab - Gold Dalal - Treated or touched in a kind and loving way Duha, Dhuha - Forenoon F Fadilah, Fadheela - Virtuous, outstanding, superior, cultured and refined Fadwa - Name derived from self-sacrifice Faizah - Victorious, winner Falak - Star Farah - Joy Faridah, Fareeda - Unique, matchless, precious pearl or gem Farihah, Fareeha - Happy, joyful, cheerful, glad Fatimah, Fatima - Accustom; Daughter of the Prophet (pbuh) Fatin or Fatinah - Captivating, alluring, enchanting Fawziyyah, Fawziya, Fazia - Successful, victorious Fellah - Arabian jasmine Firyal - Name Firdaws, Firdoos - Highest garden in Paradise G Ghadah - Beautiful Ghaliyah - Fragrant Ghaniyah - Pretty girl, beautiful woman, beauty Ghayda - Young and delicate Ghusun, Ghusoon - Branches of a tree H Habibah - Beloved, sweetheart, darling Hadiya - Guide to righteousness Hadiyyah - A gift Hafsah - Wife of the Prophet (pbuh) Hafthah - Preserved, protected Haifa, Hayfa' - Slender, of beautiful body Halah - Aureole Halimah, Haleema - Gentle, patient, mild-tempered Hamidah, Hameeda - Praiseworthy Hana' - Happiness Hanan - Mercy Hanifah, Hanifa, Haneefa - True believer Haniyyah - Pleased, happy Hasna' - Beautiful Hayam - Deliriously in love Hayat - Life Hessa - Destiny Hibah - Gift Hind - Proper name Huda, Hooda - Right guidance Huma - Bird who brings joy Huriyyah, Hooriya - Angel Husn - Beauty Husniyah - Beautiful I Ibtihaj - Joy Ikram - Honor, hospitality, generosity Ilham - Intuition Iman - Faith, belief Imtithal - Polite obedience In'am - Kindness, benefaction, bestowal Inas - Sociability Inaya - Concern; solicitude Intisar - Triumph Izdihar - Flourishing, blooming J Jala' - Clarity, elucidation Jamilah, Jameela - Beautiful, graceful, lovely Janan - Heart, soul Johara - Jewel Jumanah - Silver pearl K Kalila - Sweetheart, beloved Kamilah - Perfect Karida - Untouched Karimah, Kareema - Generous, noble Kawthar - River in Paradise Khadijah, Khadeeja - First wife of the Prophet (pbuh) Khalidah - Immortal Khayriyyah, Khairiya - Charitable, good Khulud, Khulood - Immortality Kulthum, Kulthoom - Daughter of the Prophet (pbuh) L Lama - Darkness of lips Lamis, Lamees - Soft to the touch Lamya' - Of dark lips Latifah, Lateefa - Gentle, kind, pleasant, friendly Layla, Leila - (Born at) night Lina, Leena - Tender Lubabah - The innermost essence Luloah - A pearl Lu'lu' - Pearls M Madihah, Madeeha - Praiseworthy Maha - Wild cow, cow-eyes Ma'isah - Walking with a proud, swinging gait Maizah - Discerning Majidah, Majeeda - Glorious Makarim - Of good and honorable character Malak - Angel Malika - Queen Manal - Attainment, achievement Manar - Guiding light Maram - Asperation Mariam, Maryam - Mother of Jesus (pbuh); Arabic form of "Mary" Mas'ouda - Happy, lucky, fortunate Mawiyah - The essence of life Maymunah - Auspicious, blessed May - Old Arabic name Maysa' - To walk with a proud, swinging gait Maysun, Maysoon - Of beautiful face and body Mayyadah - To walk with a proud, swinging gait Mufidah, Mufeeda - Useful Muhjah - Heart's blood, soul Muminah - Pious believer Muna, Mona - Wish, desire Munirah, Muneera - Illuminating, shedding light Mushirah, Musheera - Giving counsel, advising Muslimah - Devout believer N Nabihah, Nabeeha - Intelligent Nabilah, Nabeela - Noble Nada - Generousity, dew Nadia - The beginning, first Nadidah, Nadeeda - Equal, rival Nadirah - Rare, precious Nadwah - Councel Nafisah, Nafeesa - Precious thing, gem Nahlah - A drink of water Na'ilah - Acquirer, obtainer, one who succeeds Na'ima, Na'imah - Comfort, amenity, tranquility, peace Najah - Success Najat - Safety Najibah, Najeeba - Of noble birth Najiyah - Safe Najla - Of wide eyes Najwa - Confidential talk, secret conversation Najya - Victorious Nashida - Student Nashita Energetic, full of life Nashwa - Fragrance, perfume, that which intoxicates Nasiha - One who gives valuable advice Nasira - Victorious, helper Nathifa - Clean, pure Nawal - Gift Nawar - Flower Nazahah - Purity, righteousness, honesty Nazihah - Honest Nazirah - Like, equal, matching Nibal - Arrows Nida - Call Ni'mah - Blessing, loan Ni'mat - Blessings, loans Nouf - Highest point on a mountain Nudar, Nudhar - Gold Nuha - Intelligence Numa - Beautiful and pleasant Nur, Noor - Light Q Qubilah - Concord R Rabab - White cloud Rabi'ah - Garden, springtime Radeyah, Radhiya - Content, satisfied Radwa, Radhwa - A mountain in Medina Rafa' - Happiness, prosperity Raghd - Pleasant Rahimah - Merciful, compassionate Ra'idah - Leader Raja' - Hopeful Rana - To gaze, look Rand - Tree of good scent Raniyah - Gazing Rasha - Young gazelle Rashida, Rasheeda - Wise, mature Rawdah, Rawdha - Garden Rawiyah - Transmitter of ancient Arabic poetry Rayya - Sated with drink Rida - Favored by God Rihana - Sweet basil Rim, Reem - Gazelle Rima, Reema - White antelope Rukan - Steady, confident Ruqayyah, Ruqaya - Gentle; Daughter of the Prophet (pbuh) Ruwaydah - Walking gently S Sabah - Morning Sabirah - Patient Safa - Clarity, purity, serenity Safiyyah - Untroubled, serene, pure, best friend Sahar - Dawn Sahlah - Smooth, soft, fluent, flowing Saidah - Happy, fortunate Saihah - Good, useful Sakinah, Sakeena - God-inspired peace of mind, tranquility Salihah - Correct, agreeable Salimah, Saleema - Peace, flawless, faultless, safe, healthy Salma - Peaceful Salwa - Solace; quail Samah - Generosity Samar - Evening conversation Sameh - Forgiver Samihah, Sameeha - Generous Samira, Sameera - Entertaining female companion Samiyah - Elevated, exhalted, lofty Sana' - Resplendence, brilliance; to gaze or look Sawsan - Lily of the valley Shadha - Aromatic Shadiyah - Singer Shahrazad - Teller of "Tales of 1,001 Nights" Sharifah, Shareefa - Noble Siham - Arrows Souad or Su'ad Suha - Name of a star Suhailah, Suhaylah, Suhayla - Smooth, soft, fluent, flowing Suhaymah - Small arrow Suhayr, Suhair - Proper name Sumayyah, Sumaiya - Proper name T Tahirah - Pure, chaste Takiyah - Pious, righteous Talibah - Seeker after knowledge Tarub, Taroob - Merry Thana' - Thankfulness Thara' - Wealth Thurayya - Star U Umayma - Little mother W Wafa' - Faithfulness Wafiqah, Wafeeqa - Successful Wafiyyah, Wafiya - Loyal, faithful Wahibah - Giver, donor Wajihah, Wajeeha - Eminent, distinguished Walidah - Newborn Warda, Wardah, Wordah - Rose Widad - Love, friendship Wijdan - Ecstacy, sentiment Wisal - Communion in love Y Yafiah - High Yakootah - Emerald Yamha - Dove Yaminah - Right and proper Yasirah - Lenient Yasmine, Yasmin, Yasmeen - Jasmine Yumn - Good fortune, success Yusra - Proper name Z Zafirah - Victorious, successful Zahirah - Shining, luminous Zahra' - White Zahrah - Flower, beauty, star Zainab, Zaynab - Daughter of the Prophet (pbuh) Zakiyyah - Pure Zaynah, Zaina - Beautiful Zubaidah - Excellent

IF YOU JUST TELL THEM.

By Q.T.

I was sitting in the kitchen. Sabi (our servant) was washing the dishes & then she mop the floor. My Mom came in. Sabi why were you late again? She yelled at her. My bus...... Sabi was going to say something, when my Mom cut her off. That is not an excuse Sabi, she told her.

I had no idea what the excuse was. I decided to ask Sabi when my Mom won't be around. It was time for Zuher. We all made wudo & went to pray except Sabi. She was still working in the kitchen. I was shocked.

Because my Quran teacher told me," when it's time for salat you have to stop whatever you're doing". And yet I notice she wasn't even covering her hair, even in front of my father or uncle. Why? isn't she supposed to? I asked myself. When I've been told from everybody you have to cover your hair. (in front of nonmehrams) Wasn't my dad & uncle were nonmehram for her? Now I really wanted to talk to her. Later that day when my Mom went shopping I called her to my room. I told her to sit down when she came in. Then asked her about it. I don't know how to pray & nobody told me to cover. Do I have to? she asked me.

Yes, you do, I said.

She started to cry, I couldn't stop her she had to let those tears out.

I will teach you Sabi, don't cry, I said. She rubbed her blue eyes. She was so beautiful. You will? she asked. Yes, I answered.

That night I asked my parents to help her study after collage. My Mom was so mad. You little kiddy, how could you? they are our servents; if they started to learn who are going to work for us? You are forgetting something Mom. I'm not a kid & Prophet Muhammad (SAW) teach her to be nice with our servants. And there's nothing wrong if they'll learn. I see your point Aisha, my father said. Yes, you can teach her, my father said. My Mom couldn't say anymore.

I started to teach her. I was amazed how fast she was learning.

She learned her salat in a month. Then I stared to teach her reading & writing.

She finished her 1st quran in a year. Now she was memorizing some suras. She's so happy now. Now I see her covered from her head to toe, even in the hottest days.

One day my dad brought his friend's proposal for her. She was like, how could I? My Mom asked her Mom. She was happy to hear it.

She got married in the next two weeks. I was happy for her.

Thank you Aisha,if you haven't teached me I couldn't have learn anything. No Sabiha thank Allah. He had all planed, I just .....I did nothing I couldn't say anything else. Now I could teach my daughters. She was telling me. I started to laugh & she joined me, too. I looked at the sky & thought there was a big smile, too.

(the end)

muhajabah.com

PROHIBITION OF WATER: Battle of Siffin (Jung e Siffin), battle between Imam Ali (a.s.) & Muawiyah

Muawiyah ibn Abu Sufyan (Moawiya) was ruling over Syria as its Governor for nearly sixteen (16) years; and was secretly planning to grab the Caliphate taking advantage of every possible opportunity. The best excuse for him to revolt against the Central authority and declare his own caliphate was the third caliph Othman bin Affan's murder. He had not done any thing concerning the appeals of caliph Othman bin Affan for help, during his lifetime. In fact, he was waiting for him to be murdered, so that he could make it an excuse for his scheme. Caliph Othman bin Affan (Osman bin Affan) got murdered and Muawiyah immediately sought to exploit the situation for his own purpose. On the other hand, people after the murder of caliph Othman bin Affan rallied behind Imam Ali (a.s.) (who because of various reasons, was reluctant to take the responsibility of Caliphate) and declared their allegiance to him. Observing that the responsibility was now formally turned to him, Imam Ali (a.s.) accepted it and his Caliphate was proclaimed in Medina, the capital and centre of Muslim world in those days. All provinces of Islamic government submitted to his obedience - with the exception of Syria, which was under Muawiyah. He refused allegiance to Imam Ali (a.s.), accusing him of sheltering the murders of caliph Othman bin Affan. Muawiyah recruited a large number of Syrian soldiers and made preparation for the declaration of independence of his provinces. After settling the issue of the battle of Camel (JAMAL), Imam Ali (a.s.) turned his attention to Muawiyah. He wrote several letters to him, but in vain. Both sides moved their armies towards each another (SIFFIN). Abul Aawar Salmi was leading Muawiyah's advanced battalion and Malik Ashtar was in command of the advanced battalion of Imam Ali (a.s.). They met at the bank of the Euphrates. Imam Ali's directive to Malik Ashtar was not to be the first to attack. But Abul Aawar Salmi made a severe attack to intimidate the soldiers of Imam Ali (a.s.). Malik Ashtar then pushed the Syrians far behind. Abul Aawar Salmi now thought of another tactics. He reached the Ghat, i.e. the slope on bank of the Euphrates, which was the only spot convenient to fetch water. Abul Aawar Salmi deployed his spearmen and archers to guard the spot and prevent Malik Ashtar and his company from coming near it. Soon after, Muawiyah himself arrived with a large army. Happy at the strategy of his commander he further increased the number of the soldiers guarding the approach to river. Soldiers of Imam Ali (a.s.) were put in distress owing to the shortage of water. Muawiyah with pleasure said: "This is our first Victory." Only one man, Amr bin Al-Aas, the shrewd minister of Muawiyah did not think it a good policy. On the other side, Imam Ali (a.s.) himself had arrived and was informed of the situation. He sent a letter with Sasha bin Suhan, one of the companions of the Prophet Muhammad (saw) to Muawiyah notifying: "We have come here, but as far as possible we do not like to wage a war of fratricide between the Muslims. We earnestly hope to settle our differences through negotiations and discussions. But we observe that you and your followers have started using weapons of destruction before trying anything else. Besides, you have denied water on my companions. Instruct them to desist from this act, so that we can start negotiations. Of course, if you do not like anything but war, we are not afraid of it." Muawiyah consulted his advisor. The general opinion was to take advantage of the golden opportunity and ignore the letter. Only Amr bin Al-Aas against this view. He said, "You are mistaken." The fact is that Imam Ali (a.s.) and his men do not want to start the war themselves, and it is because of this that they are silent at present and have tried to dissuade you from your scheme through this letter. Do not think they will retreat if you ignore their letter and continue denying them the water. Because then they will take out arms and will not stop till they have driven you away from Euphrates with disgrace." But the majority of advisors were of the opinion that the denial of water would weaken the enemy compelling them to retreat. Muawiyah personally was in favor of this idea. Discussion came to end; Sasha bin Suhan, one of the companions of the Prophet Muhammad (saw) asked for the reply; Muawiyah, using the delaying tactics, said that he would send the reply afterwards. Meanwhile, he ordered his soldiers guarding water to be extra alert and to prevent coming and going of the soldiers of Imam Ali (a.s.). Imam Ali (a.s.) was distressed at this development, because it brought to an end every hope of any amicable settlement through talks and negotiations, and showed that the opposite side was devoid of every goodwill. Now, the only way out was to use force. Imam Ali (a.s.) stood before his soldiers and delivered a short but forceful address, the contents of which were as follows: "These people have started oppression, and opened the door of conflict and welcomed you with hostility. They are hungry for war and are demanding war and bloodshed from you. They have denied you water. Now you have to choose between the two paths. There is no third course. Either accept the humiliation and oppression or remain thirsty as you are, or satisfy your thirsty swords with their dirty bloods so that you may quench your thirst with the sweet water. Death is to live a defeated and disgraceful life; and Life is to be victorious even at the cost of death. Verily, Muawiyah has gathered around him some ignorant and misguided mob; and is taking advantage of their ignorance, so that they are making their necks targets of the arrows of death." This address moved the soldiers of Imam Ali (a.s.) and stirred their blood. They made a severe attack and pushed the enemy far back and took the possession of (Shariah) Ghat. Amir bin Al-Aas (whose forecast was now a fact) said to Muawiyah: "Now, if Imam Ali (a.s.) and his army pay you with your own coin what will you do? Can you take possession of the (Shariah) Ghat from them for the second time?" Muawiyah said, "In your opinion, how will Imam Ali (a.s.) deal with us now?" "I believe, Imam Ali (a.s.) will not behave as you had done. He will not deny us water. He has not come here for such deeds." The soldiers of Imam Ali (a.s.) after removing the soldiers of Muawiyah from Ghat, asked his permission to prevent the enemy from taking water. Imam Ali (a.s.) said, "Don't deny them water. These are the methods of ignorant. I do not set my hands to such acts. I am going to start negotiation with them on the basis of the Holy Book of God. If they accept my proposals, well and good; and if they refuse, I shall fight with them, but gentlemanly not by denying them water. I will never do such thing and will not oppress them by shortage of water." Not long afterwards soldiers of Muawiyah used to come to the Ghat side by side with the soldiers of Imam Ali (a.s.), and nobody prevented them.

WHAT DID HAPPEN TO THREE SONS? Friendship with Imam Ali (a.s.)

After the martyrdom of Imam Ali (a.s.) and absolute domination of Muawiyah over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Imam Ali (a.s.). He tried hard to make them confess that they did not gain anything by their friendship with Imam Ali (a.s.). Obviously they had lost everything on the altar of that friendship. He longed to hear from their mouth at least some expression of regret and remorse, but this wish never materialized. The followers of Imam Ali (a.s.), after his martyrdom, had become more and more aware of his virtues and greatness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were facing all kinds of hardship very courageously. And, as a result, the endeavors of Muawiyah sometimes produced opposite results. Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Imam Ali (a.s.). He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Imam Ali (a.s.). His three sons named Tarfa, Turaif and Tarif were martyred in the battle of Siffin under the banner of Imam Ali (a.s.). The time went on; Imam Ali (a.s.) was martyred; Muawiyah usurped the Caliphate; and once Adi came face to face with Muawiyah. To revive his sad memories and to make him confess how much harm had come to him in the friendship of Imam Ali (a.s.), Muawiyah said: "What happened to your three sons, Tarfa, Turaif and Tarif?" "They were martyred in the battle of Siffin under the banner of Imam Ali (a.s.)." "Imam Ali (a.s.) did not do justice to you." "Why?", asked Adi son of Hatim. "Because he threw your sons in the mouth of death and preserved his own sons in safety." "I did not do justice to Imam Ali (a.s.)." "Why?", asked Muawiyah. "Because he was killed and I am still alive. I ought to have sacrificed myself for him in his lifetime." Muawiyah saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Imam Ali (a.s.) from those who had been nearer to Imam Ali (a.s.) and had lived with him day in and day out. Therefore, he asked Adi son of Hatim to narrate to him the character of Imam Ali (a.s.) as he had seen it. Adi son of Hatim asked to be excused; but Muawiyah insisted and then Adi son of Hatim said. "By God, Imam Ali (a.s.) was the most far-sighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was like one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe-inspiring that we did not dare utter any words before him. Imam Ali (a.s.) was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By God, one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake-bitten person and was weeping like a bereaved man." "It seems as if even now I am hearing his voice as he was addressing the world: 'O World, thou is coming towards me and want to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no return. Thy pleasure is valueless and thy importance insignificant. Alas! The provision is too little, the journey too long and there is no companion." Hearing these words of Adi son of Hatim, Muawiyah started crying, and then wiping off the tears, he said: "May God bless Abul Hassan (Imam Ali (a.s.)). He was as you have said. Now tell me how do you feel without him?" "I feel like a mother whose dear one is beheaded in her lap." "Wouldn't you ever forget him?" "Would the world allow me to forget him?"

The Immigration to (Habasha/Ethiopia) or Moslems Migration to Abyssinia

The number of the converts to Islam was increasing year after year. None of the tortures, harm, or any other means of fear was not stopping them from seeing the light of Islam and being converted, or even change them back to their previous belief. Nothing was an obstacle in the way of Islam, the flow of men and women were going toward Islam.

The increase in the number of converts to Islam was making people of Quraish mad, angrier and more upset. Moslems hold to Islam was increasing, nothing was weakening their will of going back to idol worship, and hence the tortures of the Moslems were being increased day by day.

One night the Moslems met Prophet of Allah, Muhammad (saw). He was sad to hear that the Moslems were suffering from torture. So, he said to them:

There's a just King in Habasha (Ethiopia). Immigrate to his country. Stay there till Allah drives away your worries.

The idea of immigration shone in the believers' hearts as the sun shone to fill the earth with light and warmth.

At midnight, a small group crept into the land of Habasha, via the Red Sea. The Moslem immigrants stayed there.

In the meantime, the Quraish increased their torture against the Moslems who stayed in Makkah. So, they were in a fix.

At that critical time, our Master Prophet of Allah, Muhammad (saw) ordered his cousin Ja'far to lead a bigger group of Moslems to Habasha.

The number of the new group was over 80 Moslems. Ja'far began leading the immigrating caravan towards the coasts of the sea.

The sea was calm. The wind was gentle. The immigrants reached the coasts of the sea. Allah, the Almighty, wanted a ship to pass by them. The ship was going from Jeddah to Habasha. Ja'far asked her Captain to take them there. The Captain accepted.

The ship set out plowing the sea. The Moslems thanked Allah, who turned their fear into safety to worship Him only.

Ja'far himself was visiting the immigrants, especially the children. His wife Asmaa bint Umayys was visiting the women.

Days and nights passed. The ship anchored at the coasts of Habasha. The Moslems reached the land where our Master Prophet of Allah, Muhammad (saw) had ordered them to immigrate.

The Moslems were always praying to Allah freely. No one prevented them from that. During their prayers, they were always asking Allah to grant our Master Prophet of Allah, Muhammad (saw) and his Moslem brother's victory over the unjust Quraishi tyrants.

But the news that reached them was sorrowful. Yasir and Summayyah became martyrs under torture; they were in pain to hear about the torture that was happening to their brothers. But they firmly increased their belief.

In Makkah, Abu Jahal, who had spite against our Master Prophet of Allah, Muhammad (saw), was always planning to destroy Allah's religion. He wanted to put out the candle of Islam so that people would live in darkness and ignorance.

But Allah's religion spread as the scent of roses did. It made happiness enter hearts as spring did.

One day, the Quraishi leaders held a meeting in Darul Nadwa. They were thinking about a way to extinguish the light of Islam. Umayyah said:

I'll make Bilal a lesson for slaves so that they'll not think about entering Muhammad's religion.

Abu Jahal said:

We'll go on banning Bani Hashim till they die of hunger or they give us Muhammad to kill him.

Abu Sufyan said:

But what shall we do for those who escape from Makkah and go to Habasha?

Abu Jahal said:

We'll bring them back.

How?

We'll send our friend al-Najashy lots of gifts. So, he'll accept our request.

Who will go?

We'll send a clever man to negotiate with al-Najashy.

After several weeks, they decided to send a delegation to bring back the runaway persons.

In al-Najashy's Presence:

In the morning, Amru bin al-Ass and Amarah bin al-Waleed headed for the sea holding gifts to al-Najashy, the King of Habasha.

The delegates crossed the sea with a ship. They reached the land of Habasha. They came to the King's palace.

Amru bin al-Ass said to the guards of the palace:

We're the Quraishi delegates holding gifts to the King.

Al-Najashy greeted the delegates and accepted the gifts of the Quraish. The priests received their gifts, too. The King asked them about the purpose of their visit.

The delegates said:

Some foolish persons have taken refuge in the land of Habasha. They've abandoned their fathers' and grandfathers' religion. They haven't accepted the King's religion. Rather; they've brought a new religion. Neither you nor we have known it. We, the Quraishi noblemen, have come to bring them back and to educate them.

The King of Habasha was just and wise man. So, he said:

How can I hand you the people who have chosen my country and asked me for help? But I'll ask them some questions. If their thoughts are corrupt; if they are deviated, I'd hand them to you. Otherwise, I'd leave them to live in my country.

Al-Najashy sent for the immigrants. They came. Ja'far bin Abu Talib was in advance. They came into the palace and stood in front of the King.

The Habashian people bowed when they met the King. So the Habashian and the delegates bowed to the King. The Moslems did not bow; their heads remained high raised.

Al-Najashy asked the Moslems:

Why don't you bow to me?

Ja'far answered:

We don't bow to anyone but Allah.

The King said:

What do you mean?

Ja'far answered:

Your Majesty; the King, Allah has sent us an Apostle. The Apostle has ordered us not to bow to anyone but Allah. He has also ordered us to pray and to pay zakat.

Amru bin al-Ass said evilly:

They're breaking the King's religion!

Al-Najashy asked him to keep silent; and asked Ja'far to go on. Ja'far politely said:

Your Majesty, the King, we were ignorant people. We worshipped the idols. We ate dead animals. We did bad actions and abandoned our relatives. We mistreated our neighbors. The strong oppressed the weak. So Allah has sent us an Apostle. We know his ancestors and his truthfulness. We know that he is pure and trustworthy So, he has invited us to worship the Only Allah. He has ordered us to avoid what we and our fathers had worshipped. He has ordered us to be truthful and to give the trusts to their owners. He has ordered us to visit our relatives, to be good neighbors, to stop bad actions and shedding blood. He has prevented us from atrocities, falsehood taking the orphan's money and speaking evil of the married women. He has ordered us to worship Allah only and not to be polytheists. He has ordered us to pray, to give alms, and to fast.

Your majesty; the king, we've believed him and followed what he has brought from Allah. So, we've worshipped Allah only - we're not polytheists.

But our people have aggressed against us. They've tortured us. They've prevented us from our religion to worship the idols again.

After they had persecuted us, we came to your country. We've preferred you to others. We want to live in your country. Thus, your majesty, the king, we ask you to treat us justly.

Al-Najashy said politely:

Have you anything of what your Prophet has brought?

Ja'far politely said:

Yes.

Al-Najashy said:

Read me something.

Ja'far began reading some verses of the Chapter of Mary (Maryam) from Holy Qur'an (16-23:19), that speak of Maryam, Jesus, Yahiah and Zacharia (peace be upon them):

And mention Maryam in the Book when she drew aside from her family to an eastern place. So, she took a veil (to screen herself) from them; then We sent to her Our Spirit, and there appeared to her a well-made man. She said: Surely I fly for refuge from you to the Beneficent God, if you are one guarding (against evil). He said: I am only a messenger of your Lord: That I will give you a pure boy. She said: When shall I have a boy and no mortal has yet touched me, nor have I been unchaste? He said: Even so; your lord says: It is easy to me: and that We may make him a sign to men and a mercy from us; and it is a matter which has been decreed. So, she conceived him; then withdrew herself with a remote place and the throes (of childbirth) compelled her to take herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! Then (the child called out to her from beneath her): Grieve not, surely your lord has made a stream to flow beneath you. And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates. So, eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent God, so I shall not speak to any man today and she came to her people with him, carrying him (with her). They said: O Maryam! Surely you have done a strange thing. O Sister of Haroon! Your father was not a bad man, nor was your mother an unchaste woman.

Al-Najashy wept. His tears flowed on his cheeks. The priests and the monks wept humbly, too. Ja'far's voice was flowing humbly:

But she pointed to him. They said: How should we speak to one who was a child in the cradle? He said: Surely I am Allah's servant; he has given me the Book and made me a prophet, and has made me blessed wherever I may be, and he has enjoined on me prayer and poor-rate so long as I live and dutiful to my mother; and he has not made me insolent, unblessed and peace be on me on the day I was born, and on the day I die, and on the day I am raised to life.

Al-Najashy stood up for Allah's Words and said humbly:

Certainly this and what Jesus (Isa) had brought come out of one niche.

He turned to the Quraishi delegates and said angrily:

I won't hand them to you and I'll defend them.

Then he ordered his soldiers to dismiss the delegation and to return the gifts to them. He said:

They are bribes. I don't want to be bribed.

He turned to Ja'far and his Moslem group and said:

You're welcome; Your Prophet is welcome. I admit that he is the Apostle whom Isa bin Maryam had given good news about. Live wherever you like in my country.

Al-Najashy wanted to know something about the manners of Islam. He asked Ja'far:

How do you greet each other?

Our greeting is to say Assalamu Alaikum.

Another Plot:

On the following day Amru bin al-Ass and Amarah decided to go to the King's Palace.

On their way, Amru bin al-Ass said to Amarah:

This time, I,ll get my revenge on Ja'far. I'll tell the kings that the Moslems have another idea about Isa.

Again the delegates came to al-Najashy and said:

Your majesty; the king, the Moslems say that Isa is a slave.

Al-Najashy kept silent for a while then he said to the guard:

Assalamu AlaikumGo to Ja'far to hear his point of view.

Ja'far came and greeted the King and said:

Assalamu Alaikum.

The King asked him:

What's your point of view about Isa?

Ja'far answered calmly:

We say as Allah and His Apostle have said about him.

The King asked him:

What's your Prophet said?

Ja'far answered calmly:

He's Allah's slave, His Apostle, His Spirit, His Word that He has given to the chaste, virgin Maryam.

Al-Najashy kept silent for a while, and then he drew a line on the ground with his stick. So, he said:

Go to your friends. You're safe in my country.

Again the delegates' plot came to nothing. The delegates hopelessly came back to Makkah. Since that meeting, the Moslems had been happy in the land of the just King.

Our Master Prophet of Allah, Muhammad (saw) and the Moslems rejoiced at Ja'far's victory and his stay in Habasha.

A letter to al-Najashy:

Amru bin Umayyah al-Dhimry our Master Muhammad's delegate, arrived in Habasha carrying the letter of the Prophet of Islam.

The letter read:

From Muhammad, Allah's Apostle

To al-Najashy the King of Habasha

You are safe.

I thank Allah. There is no god but Him, the King, the Holy, the Peace, the Believer; the Almighty.

I bear witness that Isa is Allah's Spirit, and His word He has given to Maryam, the Virgin, the good, and the chaste. Allah created him with His power as He created Adam before.

I am inviting you to worship Allah only, to obey Him, to follow me, and to believe in what has come to me. I am Allah's Apostle. I am inviting you and your soldiers to worship Allah, the Almighty. I have told and advised you. So, accept my advice.

And peace upon him who follows guidance.

Ja'far accompanied our Master Muhammad's delegate on his going to al-Najashy's palace. First they greeted the King of Habasha. Then he received the Prophet's letter respectfully.

Al-Najashy read the letter. He came down the throne and sat on the ground to show his humbleness and respect for Allah's Apostle, our Master Muhammad (saw).

Al-Najashy put the letter on his eye to show his great respect. Then he ordered his guards to get him an ivory box to put the letter in. He said:

Habasha will be prosperous as long as its people keep this letter.

The Prophet's delegate gave the King another letter. The letter asked the King to allow the immigrants headed by Ja'far bin Abu Talib to come back to their country.

The Moslems were very happy to hear about their repatriation to their homeland. In the meantime, they thanked al-Najashy for his good hospitality.

Al-Najashy ordered his guards to prepare some ships to bring back the immigrants to the land of al-Hejaz. He sent his representative with them.

The representative was carrying gifts and a letter of greetings to our Master Muhammad (saw).

The sails of the ships were raised to start journey, the Moslems set off. They rejoiced at Allah's victory.

Salahuddin Ayyubi

Although he loved peace, Salahuddin Ayyubi became one of the world’s greatest warriors. He was born in Tekrit in 1138 CE when his father Ameer Najmudin was the ruler of Tekrit. He was brought up by his noble father and talented uncle, Asad-ud-din Shirkhu. Salahuddin was a very intelligent and noble person. He loved peace and never enjoyed fighting battles. But all changed when Salahuddin was ordered to go to Egypt with his uncle. He went to Egypt many times with his uncle to fight two enemies, the Franks and the Batnids. After his uncle’s death, he became the commander and Vizier of Egypt. Salahuddin Ayyubi never lived in the palace. Instead, he lived in a small house near the mosque. Salahuddin had a great love for Islam and as the vizier and general of Egypt, he tried hard to root out the Crusaders. For this purpose, he maintained a strong army. He established peace and prosperity throughout the country. From the beginning, many prejudiced Egyptian ministers disliked him. When they saw he was winning the hearts of the Egyptian people they did many conspiracies against him but due to Salahuddin’s wisdom, they were defeated. When the Fatmid caliph Al Aziz died, Salahuddin became the ruler of Egypt. When Salahuddin took over Damascus the people opened the gates of the city to him and greeted him warmly.

The Crusaders were not happy by Salahuddin’s increasing power and success. Uniting their forces, they planned a decisive attack on Muslim area. Battle of Hittin took place. Muslims won under the leadership of Salahuddin. Thousands of Crusaders were arrested. Salahuddin treated the prisoners with tolerance.

In 1187 CE, Salahuddin conquered Jerusalem. Thousands of Crusaders were arrested. However, when their mothers, sisters, and wives appealed to Salahuddin, he released them. Many crusaders were ransomed. However, he paid for many of them. In addition, he provided them transport, etc. He allowed neither massacre nor looting. He gave free pardon to all citizens. He even arranged for their traveling. He granted freedom to Christians to leave the city if they paid a small tribute. Salahuddin paid it, himself, for about ten thousand poor people. His brother paid it for seven thousand people. Salahuddin also allocated one of the gates of the city for people who were too poor to pay anything that they leave from there.

On Friday 27th Rajab 583 AH, Salahuddin entered Jerusalem. After entering the city they went straight to the Mosque and cleaned it. Then for the first time in more then 80 years, the people of Jerusalem heard the Azan (call of prayer) from Al Aqsa Mosque.

source : http://www.albalagh.net/kids/history/salahudin.shtml

Becoming Muslim

Becoming Muslim

Dr. Kari Ann Owen, Ph.D.

July 4, 1997.

A salaam aleikum, beloved family.

"There is no god but Allah, and Muhammed is his messenger."

These are the words of the Shahadah oath, I believe.

The Creator is known by many names. His wisdom is always recognizable, and his presence made manifest in the love, tolerance and compassion present in our community.

His profound ability to guide us from a war-like individualism so rampant in American society to a belief in the glory and dignity of the Creator's human family, and our obligations to and membership within that family. This describes the maturation of a spiritual personality, and perhaps the most desirable maturation of the psychological self, also.

My road to Shahadah began when an admired director, Tony Richardson, died of AIDS. Mr. Richardson was already a brilliant and internationally recognized professional when I almost met him backstage at the play Luther at age 14.

Playwrighting for me has always been a way of finding degrees of spiritual and emotional reconciliation both within myself and between myself and a world I found rather brutal due to childhood circumstances. Instead of fighting with the world, I let my conflicts fight it out in my plays. Amazingly, some of us have even grown up together!

So as I began accumulating stage credits (productions and staged readings), beginning at age 17, I always retained the hope that I would someday fulfill my childhood dream of studying and working with Mr. Richardson. When he followed his homosexuality to America (from England) and a promiscuous community, AIDS killed him, and with him went another portion of my sense of belonging to and within American society.

I began to look outside American and Western society to Islamic culture for moral guidance.

Why Islam and not somewhere else?

My birthmother's ancestors were Spanish Jews who lived among Muslims until the Inquisition expelled the Jewish community in 1492. In my historical memory, which I feel at a deep level, the call of the muezzin is as deep as the lull of the ocean and the swaying of ships, the pounding of horses' hooves across the desert, the assertion of love in the face of oppression.

I felt the birth of a story within me, and the drama took form as I began to learn of an Ottoman caliph's humanity toward Jewish refugees at the time of my ancestors' expulsions. Allah guided my learning, and I was taught about Islam by figures as diverse as Imam Siddiqi of the South Bay Islamic Association; Sister Hussein of Rahima; and my beloved adopted Sister, Maria Abdin, who is Native American and Muslim and a writer for the SBIA magazine, IQRA. My first research interview was in a halal butcher shop in San Francisco's Mission District, where my understanding of living Islam was profoundly affected by the first Muslim lady I had ever met: a customer who was in hijab, behaved with a sweet kindness and grace and also read, wrote and spoke four languages.

Her brilliance, coupled with her amazing (to me) freedom from arrogance, had a profound effect on the beginnings of my knowledge of how Islam can affect human behavior.

Little did I know then that not only would a play be born, but a new Muslim.

The course of my research introduced me to much more about Islam than a set of facts, for Islam is a living religion. I learned how Muslims conduct themselves with a dignity and kindness which lifts them above the American slave market of sexual competition and violence. I learned that Muslim men and women can actually be in each others' presence without tearing each other to pieces, verbally and physically. And I learned that modest dress, perceived as a spiritual state, can uplift human behavior and grant to both men and women a sense of their own spiritual worth.

Why did this seem so astonishing, and so astonishingly new?

Like most American females, I grew up in a slave market, comprised not only of the sexual sicknesses of my family, but the constant negative judging of my appearance by peers beginning at ages younger than seven. I was taught from a very early age by American society that my human worth consisted solely of my attractiveness (or, in my case, lack of it) to others. Needless to say, in this atmosphere, boys and girls, men and women, often grew to resent each other very deeply, given the desperate desire for peer acceptance, which seemed almost if not totally dependent not on one's kindness or compassion or even intelligence, but on looks and the perception of those looks by others.

While I do not expect or look for human perfection among Muslims, the social differences are profound, and almost unbelievable to someone like myself.

I do not pretend to have any answers to the conflicts of the Middle East, except what the prophets, beloved in Islam, have already expressed. My disabilities prevent me from fasting, and from praying in the same prayer postures as most of you.

But I love and respect the Islam I have come to know through the behavior and words of the men and women I have come to know in AMILA (American Muslims Intent on Learning and Activism) and elsewhere, where I find a freedom from cruel emotional conflicts and a sense of imminent spirituality.

What else do I feel and believe about Islam?

I support and deeply admire Islam's respect for same sex education; for the rights of women as well as men in society; for modest dress; and above all for sobriety and marriage, the two most profound foundations of my life, for I am 21 1/2 years sober and happily married. How wonderful to feel that one and half billion Muslims share my faith in the character development marriage allows us, and also in my decision to remain drug- and alcohol-free.

What, then, is Islam's greatest gift in a larger sense?

In a society which presents us with constant pressure to immolate ourselves on the altars of unbridled instinct without respect for consequences, Islam asks us to regard ourselves as human persons created by Allah with the capacity for responsibility in our relations with others. Through prayer and charity and a commitment to sobriety and education, if we follow the path of Islam, we stand a good chance of raising children who will be free from the violence and exploitation which is robbing parents and children of safe schools and neighborhoods, and often of their lives.

Army of Elephants

The following incident is mentioned in Surah Feel of the Holy Quran and it happened during the period of the birth-year of Prophet Muhammad (peace be upon him). Abraha Al-Ashram was the governor of Yemen on behalf of the king of Ethiopia. He (Abrahah) thought to build a house (like the Kabah at Makkah) in Sana (the capital of Yemen) and call the Arabs to perform the pilgrimage there in Sana instead of the Kabah in Makkah, with the intention of diverting the trade and benefits from Makkah to Yemen. He presented his idea to the king of Ethiopia who agreed to it. So the house (church) was built and he named it Al-Qullais; there was no church of its like at that time. Then a man from the Quraish tribe of Makkah came there and was infuriated by it, so he relieved his nature (stools and urine) in it, soiled its walls and went away. When Abrahah Al-Ashram saw that, he could not control his anger and raised an army to invade Makkah and demolish the Kabah. He had in that army thirteen elephants and amongst them was an elephant called Mahmud which was the biggest of them. So that army proceeded and none amongst the Arab tribes that faced them (fought against them) but was killed and defeated, till it approached near Makkah. Then there took place negotiations between Abrahah Al-Ashram and the chief of Makkah (Abdul Muttalib bin Hashim, the grandfather of the Prophet), and it was concluded that Abrahah would restore the camels of Abdul Muttalib which he had taken away, and then he (Abrahah) would decide himself as regards the Kabah. Abdul Muttalib ordered the men of Makkah to evacuate the city and go to the top of the mountains along with their wives and children in case some harm should come to them from the invading oppressors. Then that army moved towards Makkah till they reached valley Muhassir. While the army was marching towards Makkah, in the middle of the valley, suddenly it was overtaken by flocks of birds, flocks after flocks, air-raiding that army with small stones slightly bigger than a lentil seed. There never fell a stone on a soldier except it dissolved his flesh and burst it into pieces. So they perished with a total destruction. Abrahah Al-Ashram fled away while his flesh was bursting into pieces till he died on the way (back to Yemen). Such was the victory bestowed by Allah, (the All-Majestic, All-Powerful) to the people of Makkah and such was the protection provided by Him for His House (Kabah in Makkah).

Source: Extracted from Tafsir of Surah Feel (Surah 105) by Ibn Kathir as found in Translation of the Noble Quran by Muhammad Muhsin Khan.

The story of the rose sent to the caliph Harun Rashid

The story of the rose sent to the caliph Harun Rashid

There is a story that Charlemagne sent a most perfect rose as a gift to the caliph Harun Rashid.

He gave it to his gardener and told him to plant it with great care and as soon as the first rose came from it to bring it to him. The gardener carefully planted the rose in a beautiful part of the garden.

The next day a crow came and ate the rose. Trembling, the gardener told the news to Harun Rashid. He told the gardener not to worry for the punishment of the crow will be the same as that of the rose.

A few days later a snake came upon the crow and killed him. The gardener told the news to the caliph who again told him that the fate of the snake will be the same as the crow.

The next day the gardener was working in the garden when he spotted the snake. He picked up an axe and killed the snake. The caliph told him that his fate would be the same.

As it happened the gardener did something wrong and was thrown in jail. The day he was to be hanged he requested to see Harun Rashid.

He reminded the caliph of the rose, the crow and the snake and said that if the caliph would show forgiveness toward him, then he would save himself from a like fate.

Welcome Ramadan

Ramadan

Fasting is another unique moral and spiritual characteristicof Islam. Literally defined, fasting means to abstain"completely" from foods, drinks, intimateintercourse and smoking, before the break of thedawn till sunset, during the entire month of Ramadan,the ninth month of the Islamic year. But if we restrictthe meaning of the Islamic Fasting to this literalsense, we would be sadly mistaken. WhenIslam introduced this matchless institution, itplanted an ever-growing tree of infinite virtueand invaluable products. Here is an explanationof the spiritual meaning of the Islamic Fasting: Itteaches man the principle of sincere Love: becausewhen he observes Fasting he does it out of deeplove for God. And the man who loves God truly isa man who really knows what love is. Itequips man with a creative sense of hope and anoptimistic outlook on life; because when he fastshe is hoping to please God and is seeking His Grace Itequips man with a creative sense of hope and anoptimistic outlook on life; because when he fastshe is hoping to please God and is seeking His Grace Itcultivates in man a vigilant and sound conscience;because the fasting person keeps his fast in secretas well as in public. In fasting, especially, thereis no mundane authority to check man's behavioror compel him to observe fasting. He keeps it toplease God and satisfy his own conscience by beingfaithful in secret and in public. There is no betterway to cultivate a sound conscience in man. Itindoctrinates man in patience and selflessness,as through fasting, he feels the pains of deprivationbut he endures them patiently Itis an effective lesson in applied moderation andwillpower. Fastingalso provides man with a transparent soul, a clearmind and a light body. Itshows man a new way of wise savings and sound budgeting Itenables man to master the art of Mature Adaptability.We can easily understand the point once we realizethat fasting makes man change the entire courseof his daily life. Itgrounds man in discipline and healthy survival Itoriginates in man the real spirit of social belonging,unity and brotherhood, of equality before God aswell as before the law. Itis a Godly prescription for self-reassurance andself-control. Now,someone may be tempted to raise the objection: Ifthis is the case with the Islamic institution offasting, and if this is the picture of Islam inthis aspect, why are the Muslims not living in autopia? To such an objection we can only say thatMuslims have lived in and enjoyed a utopia in acertain epoch of their history. The realizationof that utopia was a phenomenon of a unique achievementin the history of man. We say unique, because noreligion or social system other than Islam has everbeen able to realize its ideals in reality. Thereason why the Islamic utopia is not being establishednowadays is manifold and easily explicable. Butto restrict our discussion to the institution offasting we may say that some Muslims, unfortunatelyfor them, do not observe the fast or, at best, adoptthe attitude of indifference. On the other hand,some of those who observe it do not realize itstrue meaning and, as a result, derive very littlebenefit out of it or, in fact, no benefit at all.That is why some Muslims today, do not enjoy thereal privileges of fasting. Ithas already been indicated that the period of obligatoryfasting is the month of Ramadan. The daily periodof observance starts before the break of the dawnant ends immediately after sunset. Normally thereare accurate calendars to toll the exact time, butin the absence of such facilities one should consultone's watch and the sun's positions, together withthe local newspapers, weather bureau, etc. FastingRamadan is obligatory on every responsible and fitMuslim. But there are other times when it is recommendedto make voluntary fasting, after the Traditionsof Prophet Muhammad. Among these times are Mondaysand Thursdays of every week, a few days of eachmonth in the two months heralding the coming ofRamadan, i.e., Rajab and Sha'ban, six days afterRamadan following the 'Eid-ul-Fitr Day. Besides,it is always compensating to fast any day of anymonth of the year, except the 'Eid Days and Fridayswhen no Muslim should fast. However,we may repeat that the only obligatory fasting isthat of Ramadan - which may be 29 or 30 days, dependingon the moon's positions. This is a pillar of Islam,and any failure to observe it without reasonableexcuses is a grave sin in the sight of God. WhoMust Fast? FastingRamadan is compulsory upon every Muslim, male orfemale, who has these qualifications: Tobe mentally and physically fit, which means to besane and able. Tobe of full age, the age of puberty and discretion,which is normally about fourteen. Children underthis age should be encouraged to start this goodpractice on easy levels, so when they reach theage of puberty they will be mentally and physicallyprepared to observe fasting. Tobe present at one's permanent settlement, your hometown, one's farm, and one's business premises, etc.This means not to be on a journey of about fiftymiles or more Tobe fairly certain that fasting is unlikely to causeyou any harm, physical or mental, other than thenormal reactions to hunger, thirst, etc. ExemptionFrom Fasting Thesesaid qualifications exclude the following categories: Childrenunder the age of puberty and discretion. Insanepeople who are unaccountable for their deeds. Peopleof these two categories are exempted from the dutyof fist, and no compensation or any other substituteis enjoined on them. Menand women who are too old and feeble to undertakethe obligation of fast and bear its hardships. Suchpeople are exempted from this duty, but they mustoffer, at least, one needy poor Muslim an averagefull meal or its value per person per day. Sickpeople whose health is likely to be severely affectedby the observance of fast. They may postpone thefast, as long as they are sick, to a later dateand make up for it, a day for a day. Travelersmay break the fast temporarily during their travelonly and make up for it in later days, a day fora day Pregnantwomen and women breast-feeding their children mayalso break the fast, if its observance is likelyto endanger their own health or that of their infants.But they must make up for the fast at a delayedtime, a day for a day. Womenin the -period of menstruation (of a maximum often days or of confinement (of a maximum of fortydays).; They must postpone the fast till recoveryand then make up for it, a day for a day. Itshould be understood that here, like in all otherIslamic undertakings, the intention must be madeclear that this action is undertaken in obedienceto God, in response to His command and out of loveof Him. Thefast of any day of Ramadan becomes void by intentionaleating or drinking or smoking or indulgence in anyintimate intercourse, and by allowing anything toenter through the mouth into the interior partsof the body. And if this is done deliberately withoutany lawful reason, this is a major sin which onlyrenewed repentance can expiate. Ifanyone, through forgetfulness, does something thatwould ordinarily break the fast, 0a observance isnot nullified, and his fast stands valid, providedhe stops doing that thing the moment he realizeswhat he is doing. Oncompletion of the fast of Ramadan, the special charityknown as Sadagat-ul-Fitr (charity of ' Fast-breaking)must be distributed before 'Eid-ul-Fitr (approximately),seven dollars per head. GeneralRecommendations Itis strongly recommended by Prophet Muhammad to observethese practices especially during Ramadan: Tohave a light meal before the break of the dawn,known as Suhoor. Toeat a few dates or start breaking the fast by plainwater right after sunset, saying this prayer Allahhumma laka sumna, wa 'ala rizqika aftarna. (O God!for Your sake have we fasted and now we break thefast with the food You have given us). Tomake your meals as light as possible because, asthe Prophet put it, the worst thing man can fillis his stomach. Toobserve the supererogatory prayer known as Taraweeh. Toexchange social visits and intensify humanitarianservices. Toincrease the study ant recitation of the Qur'an. Toexert the utmost in patience ant humbleness. Tobe extraordinarily cautious in using one's senses,one's mind and, especially, the tongue; to abstainfrom careless gossip and avoid all suspicious motions.