Translation of Sahih Bukhari, Book 20:
Shortening the Prayers (At-Taqseer)

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Volume 2, Book 20, Number 186:

Narrated Ibn Abbas :

The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer.

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Volume 2, Book 20, Number 187:
Narrated Yahya bin Ishaq:

I heard Anas saying, “We travelled with the Prophet from Medina to Mecca and offered two Rakat (for every prayer) till we returned to Medina.” I said, “Did you stay for a while in Mecca?” He replied, “We stayed in Mecca for ten days.”

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Volume 2, Book 20, Number 188:
Narrated ‘Abdullah bin ‘Umar:

I offered the prayer with the Prophet, Abu Bakr and ‘Umar at Mina and it was of two Rakat. ‘Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer.

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Volume 2, Book 20, Number 189:
Narrated Haritha bin Wahab:

The Prophet I led us in the prayer at Mina during the peace period by offering two Rakat.

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Volume 2, Book 20, Number 190:
Narrated ‘Abdur Rahman bin Yazid:

We offered a four Rakat prayer at Mina behind Ibn ‘Affan . ‘Abdullah bin Masud was informed about it. He said sadly, “Truly to Allah we belong and truly to Him we shall return.” And added, “I prayed two Rakat with Allah’s Apostle at Mina and similarly with Abu Bakr and with ‘Umar (during their caliphates).” He further said, “May I be lucky enough to have two of the four Rakat accepted (by Allah).”

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Volume 2, Book 20, Number 191:
Narrated Ibn Abbas:

The Prophet and his companions reached Mecca in the morning of the 4th Dhul-Hijja reciting Talbiya (O Allah! We are obedient to your orders, we respond 4 to your call) . . . intending to perform Hajj. The Prophet ordered his companions to assume the lhram for Umra instead of Hajj, excepting those who had Hadi (sacrifice) with them.

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Volume 2, Book 20, Number 192:
Narrated Ibn ‘Umar:

The Prophet said, “A woman should not travel for more than three days except with a Dhi-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband.)”

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Volume 2, Book 20, Number 193:
Narrated Ibn’Umar:

The Prophet said, “A woman should not travel for more than three days except with a Dhi-Mahram.”

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Volume 2, Book 20, Number 194:
Narrated Abu Huraira:

The Prophet (p.b.u.h) said, “It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram.”

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Volume 2, Book 20, Number 195:
Narrated Anas bin Malik :

offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e. shortened the ‘Asr prayer).

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Volume 2, Book 20, Number 196:
Narrated ‘Aisha:

“When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travellers were completed.” Az-Zuhri said, “I asked ‘Urwa what made Aisha pray the full prayers (in journey).” He replied, “She did the same as ‘Uthman did.”

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Volume 2, Book 20, Number 197:
Narrated ‘Abdullah bin ‘Umar:

“I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the ‘Isha’ prayer whenever he was in a hurry during the journey.” Salim narrated, “Ibn ‘Umar used to do the same whenever he was in a hurry during the journey.” And Salim added, “Ibn ‘Umar used to pray the Maghrib and ‘Isha’ prayers together in Al-Muzdalifa.” Salim said, “Ibn ‘Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi ‘Ubaid. I said to him, ‘The prayer (is due).’ He said, ‘Go on.’ Again I said, ‘The prayer (is due).’ He said, ‘Go on,’ till we covered two or three miles. Then he got down, prayed and said, ‘I saw the Prophet praying in this way, whenever he was in a hurry during the journey.’ ‘Abdullah (bin ‘Umar) added, “Whenever the Prophet was in a hurry, he used to delay the Maghrib prayer and then offer three Rakat (of the Maghrib) and perform Taslim, and after waiting for a short while, Iqama used to be pronounced for the ‘Isha’ prayer when he would offer two Rakat and perform Taslim. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud).”

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Volume 2, Book 20, Number 198:
Narrated ‘Abdullah bin ‘Amir from his father who said:

I saw the Prophet (p.b.u.h) offering the prayer on his mount (Rahila) whatever direction it took.

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Volume 2, Book 20, Number 199:
Narrated Jabir bin ‘Abdullah,

The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.

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Volume 2, Book 20, Number 200:
Narrated Nafi:

Ibn ‘Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.

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Volume 2, Book 20, Number 201:
Narrated ‘Abdullah bin Dinar:

On traveling, ‘Abdullah bin ‘Umar used to offer the prayer on his Mount by signs whatever direction it took. ‘Abdullah said that the Prophet used to do so.

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Volume 2, Book 20, Number 202:
Narrated ‘Amir bin Rabi’a,

I saw the Prophet on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah’s Apostle never did the same in offering the compulsory prayers. Narrated Salim: At night’Abdullah bin ‘Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn ‘Umar said, “Allah’s Apostle used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the Witr on it but never offered the compulsory prayer on it.”

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Volume 2, Book 20, Number 203:
Narrated Jabir bin ‘Abdullah

The Prophet used to pray (the Nawafil) on his Mount facing east and whenever he wanted to offer the compulsory prayer, he used to dismount and face the Qibla.

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Volume 2, Book 20, Number 204:
Narrated Anas bin Sirin:

We went to receive Anas bin Malik when he returned from Sham and met him at a place called ‘Ain-at-Tamr. I saw him praying riding the donkey, with his face to this direction, i.e. to the left of the Qibla. I said to him, “I have seen you offering the prayer in a direction other than that of the Qibla.” He replied, “If I had not seen Allah’s Apostle doing it, I would not have done it.”

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Volume 2, Book 20, Number 205:
Narrated Hafs bin ‘Asim:

Ibn ‘Umar went on a journey and said, “I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: ‘Verily! In Allah’s Apostle you have a good example to follow.’ ” (33.21)

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Volume 2, Book 20, Number 206:
Narrated Ibn ‘Umar :

I accompanied Allah’s Apostle and he never offered more than two Rakat during the journey. Abu Bakr, ‘Umar and ‘Uthman used to do the same.

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Volume 2, Book 20, Number 207:
Narrated Ibn Abu Laila:

Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, “On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Narrated ‘Abdullah bin amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.

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Volume 2, Book 20, Number 208:
Narrated Salim bin Abdullah:

Ibn ‘Umar said, “Allah’s Apostle used to pray the Nawafil on the back of his Mount (carriage) by signs facing any direction.” Ibn ‘Umar used to do the same.

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Volume 2, Book 20, Number 209:
Narrated Salim’s father:

The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey.

Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together.

Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.

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Volume 2, Book 20, Number 210:
Narrated Az-Zuhri:

Salim told me, “‘Abdullah bin ‘Umar said, ‘I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.’ ” Salim said, “Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Tasllm. After waiting for a short while, he would pronounce the Iqama for the ‘Isha’ prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the ‘Isha’ prayers till he got up in the middle of the night (for Tahajjud prayer).”

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Volume 2, Book 20, Number 211:
Narrated Anas:

Allah’s Apostle used to offer these two prayers together on journeys i.e. the Maghrib and the ‘Isha’.

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Volume 2, Book 20, Number 212:
Narrated Anas bin Malik:

Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of ‘Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).

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Volume 2, Book 20, Number 213:
Narrated Anas bin Malik:

Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the ‘Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).

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Volume 2, Book 20, Number 214:
Narrated ‘Aisha:

Allah’s Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, “The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same.”

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Volume 2, Book 20, Number 215:
Narrated Anas bin Malik:

Allah’s Apostle (p.b.u.h) fell down from a horse and his right side was either injured or scratched, so we went to inquire about his health. The time for the prayer became due and he offered the prayer while sitting and we prayed while standing. He said, “The Imam is to be followed; so if he says Takbir, you should also say Takbir, and if he bows you should also bow; and when he lifts his head you should also do the same and if he says: Sami’a-l-lahu Liman Hamidah (Allah hears whoever sends his praises to Him) you should say: Rabbana walakal-Hamd (O our Lord! All the praises are for You.”) (See Hadith No. 656 Vol. 1).

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Volume 2, Book 20, Number 216:
Narrated ‘Imran bin Husain:

(who had piles) I asked Allah’s Apostle about the praying of a man while sitting. He said, “If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while Lying gets half the reward of that who prays while sitting.”

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Volume 2, Book 20, Number 217:
Narrated’Abdullah bin Buraida:

‘Imran bin Husain had piles. Once Abu Ma mar narrated from ‘Imran bin Husain had said, “I asked the Prophet (p.b.u.h) about the prayer of a person while sitting. He said, ‘It is better for one to pray standing; and whoever prays sitting gets half the reward of that who prays while standing; and whoever prays while Lying gets half the reward of that who prays while sitting.’ ”

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Volume 2, Book 20, Number 218:
Narrated ‘Imran bin Husain:

had piles, so I asked the Prophet about the prayer. He said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray Lying on your side.”

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Volume 2, Book 20, Number 219:
Narrated Aisha:

(the mother of the faithful believers) I never saw Allah’s Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.

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Volume 2, Book 20, Number 220:
Narrated ‘Aisha:

(the mother of the faithful believers) Allah’s Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the Prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.

Translation of Sahih Bukhari, Book 19:
Prostration During Recital of Qur’an

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Volume 2, Book 19, Number 173:

Narrated ‘Abdullah bin Masud :

The Prophet recited Suratan-Najm (103) at Mecca and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, “This is sufficient for me.” Later on, I saw him killed as a non-believer.

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Volume 2, Book 19, Number 174:
Narrated Abu Huraira:

On Fridays the Prophet used to recite Alf Lam Mim Tanzil-As-Sajda (in the first Raka) and Hal ata’alal-lnsani i.e. Suratad-Dahr (LXXVI) (in the second Raka), in the Fajr prayer.

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Volume 2, Book 19, Number 175:
Narrated Ibn Abbas:

The prostration of Sad is not a compulsory one but I saw the Prophet prostrating while reciting it.

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Volume 2, Book 19, Number 176:
Narrated ‘Abdullah bin Masud:

The Prophet recited Surat-an-Najm (53) and prostrated while reciting it and all the people prostrated and a man amongst the people took a handful of stones or earth and raised it to his face and said, “This is sufficient for me.” Later on I saw him killed as a non-believer.

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Volume 2, Book 19, Number 177:
Narrated Ibn Abbas:

The Prophet I prostrated while reciting An-Najm and with him prostrated the Muslims, the pagans, the jinns, and all human beings.

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Volume 2, Book 19, Number 178:
Narrated ‘Ata’ bin Yasar:

I asked Zaid bin Thabit about prostration on which he said that he had recited An-Najm before the Prophet, yet he (the Prophet) had not performed a prostration.

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Volume 2, Book 19, Number 179:
Narrated Zaid bin Thabit:

I recited An-Najm before the Prophet, yet he did not perform a prostration.

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Volume 2, Book 19, Number 180:
Narrated Abu Salma:

I saw Abu Huraira reciting Idha-Sama’ un-Shaqqat and he prostrated during its recitation. I asked Abu Huraira, “Didn’t I see you prostrating?” Abu Huraira said, “Had I not seen the Prophet prostrating, I would not have prostrated.”

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Volume 2, Book 19, Number 181:
Narrated Ibn Umar:

When the Prophet recited a Sura that contained the prostration he would prostrate and we would do the same and some of us (because of the heavy rush) could not find a place for prostration.

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Volume 2, Book 19, Number 182:
Narrated Ibn ‘Umar,

When the Prophet recited Surat As-Sajda and we were with him, he would prostrate and we also would prostrate with him and some of us (because of the heavy rush) would not find a place (for our foreheads) to prostrate on.

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Volume 2, Book 19, Number 183:
Narrated Rabi’a:

‘Umar bin Al-Khattab recited Surat-an-Nahl on a Friday on the pulpit and when he reached the verse of Sajda he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar bin Al-Khattab recited the same Sura and when he reached the verse of Sajda he said, “O people! When we recite the verses of Sajda (during the sermon) whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate.” And ‘Umar did not prostrate (that day). Added Ibn ‘Umar “Allah has not made the prostration of recitation compulsory but if we wish we can do it.”

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Volume 2, Book 19, Number 184:
Narrated Abu Rafi:

I offered the ‘Isha’ prayer behind Abu Huraira and he recited Idhas-Sama’ Un-Shaqqat, and prostrated. I said, “What is this?” Abu Huraira said, “I prostrated behind Abu-l-Qasim and I will do the same till I meet him.”

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Volume 2, Book 19, Number 185:
Narrated Ibn ‘Umar.

Whenever the Prophet recited the Sura which contained the prostration of recitation he used to prostrate and then, we, too, would prostrate and some of us did not find a place for prostration.

Translation of Sahih Bukhari, Book 18:
Eclipses

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Volume 2, Book 18, Number 150:

Narrated Abu Bakra:

We were with Allah’s Apostle when the sun eclipsed. Allah’s Apostle stood up dragging his cloak till he entered the Mosque. He led us in a two-Rakat prayer till the sun (eclipse) had cleared. Then the Prophet (p.b.u.h) said, “The sun and the moon do not eclipse because of someone’s death. So whenever you see these eclipses pray and invoke (Allah) till the eclipse is over.”

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Volume 2, Book 18, Number 151:
Narrated Abu Masud:

The Prophet said, “The sun and the moon do not eclipse because of the death of someone from the people but they are two signs amongst the signs of Allah. When you see them stand up and pray.”

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Volume 2, Book 18, Number 152:
Narrated Ibn ‘Umar:

The Prophet said, “The sun and the moon do not eclipse because of the death or life (i.e. birth) of someone but they are two signs amongst the signs of Allah. When you see them offer the prayer.”

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Volume 2, Book 18, Number 153:
Narrated Al-Mughira bin Shu’ba:

“The sun eclipsed in the life-time of Allah’s Apostle on the day when (his son) Ibrahim died. So the people said that the sun had eclipsed because of the death of Ibrahim. Allah’s Apostle said, “The sun and the moon do not eclipse because of the death or life (i.e. birth) of some-one. When you see the eclipse pray and invoke Allah.”

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Volume 2, Book 18, Number 154:
Narrated ‘Aisha :

In the life-time of Allah’s Apostle (p.b.u.h) the sun eclipsed, so he led the people in prayer, and stood up and performed a long Qiyam, then bowed for a long while. He stood up again and performed a long Qiyam but this time the period of standing was shorter than the first. He bowed again for a long time but shorter than the first one, then he prostrated and prolonged the prostration. He did the same in the second Raka as he did in the first and then finished the prayer; by then the sun (eclipse) had cleared. He delivered the Khutba (sermon) and after praising and glorifying Allah he said, “The sun and the moon are two signs against the signs of Allah; they do not eclipse on the death or life of anyone. So when you see the eclipse, remember Allah and say Takbir, pray and give Sadaqa.” The Prophet then said, “O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His slaves, male or female commit adultery (illegal sexual intercourse). O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much.

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Volume 2, Book 18, Number 155:
Narrated ‘Abdullah bin ‘Amr :

“When the sun eclipsed in the life-time of Allah’s Apostle an announcement was made that a prayer was to be offered in congregation.”

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Volume 2, Book 18, Number 156:
Narrated ‘Aisha:

(the wife of the Prophet (p.b.u.h) In the lifetime of the Prophet the sun eclipsed and he went to the Mosque and the people aligned behind him. He said the Takbir (starting the prayer) and prolonged the recitation (from the Quran) and then said Takbir and performed a prolonged bowing; then he (lifted his head and) said, “Sami allahu liman hamidah” (Allah heard him who sent his praises to Him). He then did not prostrate but stood up and recited a prolonged recitation which was shorter than the first recitation. He again said Takbir and then bowed a prolonged bowing but shorter than the first one and then said, “Sami ‘a-l-lahu Lyman hamidah Rabbana walak-lhamd, (Allah heard him who sent his praises to Him. O our Sustainer! All the praises are for You)” and then prostrated and did the same in the second Raka; thus he completed four bowing and four prostrations. The sun (eclipse) had cleared before he finished the prayer. (After the prayer) he stood up, glorified and praised Allah as He deserved and then said, “The sun and the moon are two of the signs of Allah. They do not eclipse because of the death or the life (i.e. birth) of someone. When you see them make haste for the prayer.” Narrated Az-Zuhri: I said to ‘Ursa, “When the sun eclipsed at Medina your brother (’Abdullah bin Az-Zubair) offered only a two-Rakat prayer like that of the morning (Fajr) prayer.” ‘Ursa replied, “Yes, for he missed the Prophet’s tradition (concerning this matter).”

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Volume 2, Book 18, Number 157:
Narrated Aisha:

(the wife of the Prophet) On the day when the sun Khasafat (eclipsed) Allah’s Apostle prayed; he stood up and said Takbir and recited a prolonged recitation, then he performed a prolonged bowing, then he raised his head and said, “Sami’a-l-lahu Lyman Hamidah,” and then remained standing and recited a prolonged recitation which was shorter than the first. Then he performed a prolonged bowing which was shorter than the first. Then he prostrated and prolonged the prostration and he did the same in the second Raka as in the first and then finished the prayer with Taslim. By that time the sun (eclipse) had cleared He addressed the people and said, “The sun and the moon are two of the signs of Allah; they do not eclipse (Yakhsifan) because of the death or the life (i.e. birth) of someone. So when you see them make haste for the prayer.”

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Volume 2, Book 18, Number 158:
Narrated Abu Bakra:

Allah’s Apostle said: “The sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of the death of someone but Allah frightens His devotees with them.”

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Volume 2, Book 18, Number 159:
Narrated ‘Amra bint ‘AbdurRahman:

A Jewess came to ask ‘Aisha (the wife of the Prophet) about something. She said to her, “May Allah give you refuge from the punishment of the grave.” So ‘Aisha ‘ asked Allah’s Apostle “Would the people be punished in their graves?” Allah’s Apostle after seeking refuge with Allah from the punishment of the grave (and thus replied in the affirmative). Then one day, Allah’s Apostle rode to go to some place but the sun eclipsed. He returned in the forenoon and passed through the rear of the dwellings (of his wives) and stood for the (eclipse) prayer, and the people stood behind him. He stood up for a long period and then performed a prolonged bowing which was shorter than the first bowing. Then he raised his head and prostrated. Then he stood up (for the second Raka) for a long while but the standing was shorter than that of the first Raka. Then he performed a prolonged bowing which was shorter than the first one. Then he raised his head and prostrated. Then he stood up for a long time but shorter than the first. Then he performed a prolonged bowing but shorter than the first. Then he raised his head and prostrated and finished the prayer and (then delivered the sermon and) said as much as Allah wished. And then he ordered the people to seek refuge with Allah from the punishment of the grave.

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Volume 2, Book 18, Number 160:
Narrated ‘Abdullah bin ‘Amr

When the sun eclipsed in the lifetime of Allah’s Apostle and an announcement was made that the prayer was to be held in congregation. The Prophet performed two bowing in one Raka. Then he stood up and performed two bowing in one Raka. Then he sat down and finished the prayer; and by then the (eclipse) had cleared ‘Aisha said, “I had never performed such a long prostration.”

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Volume 2, Book 18, Number 161:
Narrated ‘Abdullah bin Abbas:

The sun eclipsed in the life-time of the Prophet (p.b.u.h) . Allah’s Apostle offered the eclipse prayer and stood for a long period equal to the period in which one could recite Surat-al-Baqara. Then he bowed for a long time and then stood up for a long period which was shorter than that of the first standing, then bowed again for a long time but for a shorter period than the first; then he prostrated twice and then stood up for a long period which was shorter than that of the first standing; then he bowed for a long time which was shorter than the previous one, and then he raised his head and stood up for a long period which was shorter than the first standing, then he bowed for a long time which was shorter than the first bowing, and then prostrated (twice) and finished the prayer. By then, the sun (eclipse) had cleared. The Prophet then said, “The sun and the moon are two of the signs of Allah. They eclipse neither because of the death of somebody nor because of his life (i.e. birth). So when you see them, remember Allah.” The people say, “O Allah’s Apostle! We saw you taking something from your place and then we saw you retreating.” The Prophet replied, “I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women.” The people asked, “O Allah’s Apostle! Why is it so?” The Prophet replied, “Because of their ungratefulness.” It was asked whether they are ungrateful to Allah. The Prophet said, “They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, ‘I have never had any good from you.’ ”

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Volume 2, Book 18, Number 162:
Narrated Fatima bint Al-Mundhir:

Asma’ bint Al Bakr said, “I came to ‘Aisha the wife of the Prophet (p.b.u.h) during the solar eclipse. The people were standing and offering the prayer and she was also praying too. I asked her, ‘What has happened to the people?’ She pointed out with her hand towards the sky and said, ‘Subhan-Allah’. I said, ‘Is there a sign?’ She pointed out in the affirmative.” Asma’ further said, “I too then stood up for the prayer till I fainted and then poured water on my head. When Allah’s Apostle had finished his prayer, he thanked and praised Allah and said, ‘I have seen at this place of mine what I have never seen even Paradise and Hell. No doubt, it has been inspired to me that you will be put to trial in the graves like or nearly like the trial of (Masih) Ad-Dajjal. (I do not know which one of the two Asma’ said.) (The angels) will come to everyone of you and will ask what do you know about this man (i.e. Muhammad). The believer or a firm believer (I do not know which word Asma’ said) will reply, ‘He is Muhammad, Allah’s Apostle (p.b.u.h) who came to us with clear evidences and guidance, so we accepted his teachings, believed and followed him.’ The angels will then say to him, ‘Sleep peacefully as we knew surely that you were a firm believer.’ The hypocrite or doubtful person (I do not know which word Asma’ said) will say, ‘I do not know. I heard the people saying something so I said it (the same).’ ”

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Volume 2, Book 18, Number 163:
Narrated Asma:

No doubt the Prophet ordered people to manumit slaves during the solar eclipse.

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Volume 2, Book 18, Number 164:
Narrated ‘Amra bint ‘AbdurRahman:

A Jewess came to ‘Aisha to ask her about something and then she said, “May Allah give you refuge from the punishment of the grave.” So ‘Aisha asked Allah’s Apostle, “Would the people be punished in their graves?” Allah’s Apostle asked Allah’s refuge from the punishment of the grave (indicating an affirmative reply). Then one day Allah’s Apostle rode (to leave for some place) but the sun eclipsed. He returned on the forenoon and passed through the rear of the dwellings (of his wives) and stood up and started offering the (eclipse) prayer and the people stood behind him. He stood for a long period and then performed a long bowing and then stood straight for a long period which was shorter than that of the first standing, then he performed a prolonged bowing which was shorter than the first bowing, then he raised his head and prostrated for a long time and then stood up (for the second Raka) for a long while, but the standing was shorter than the standing of the first Raka. Then he performed a prolonged bowing which was shorter than that of the first one. He then stood up for a long time but shorter than the first, then again performed a long bowing which was shorter than the first and then prostrated for a shorter while than that of the first prostration. Then he finished the prayer and delivered the sermon and) said what Allah wished; and ordered the people to seek refuge with Allah from the punishment of the grave.

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Volume 2, Book 18, Number 165:
Narrated Abu Masud:

Allah’s Apostle said, “The sun and the moon do not eclipse because of someone’s death or life but they are two signs amongst the signs of Allah, so pray whenever you see them.”

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Volume 2, Book 18, Number 166:
Narrated ‘Aisha:

In the lifetime of the Prophet the sun eclipsed and the Prophet (p.b.u.h) stood up to offer the prayer with the people and recited a long recitation, then he performed a prolonged bowing, and then lifted his head and recited a prolonged recitation which was shorter than the first. Then he performed a prolonged bowing which was shorter than the first and then lifted his head and performed two prostrations. He then stood up for the second Raka and offered it like the first. Then he stood up and said, “The sun and the moon do not eclipse because of someone’s life or death but they are two signs amongst the signs of Allah which He shows to His worshipers. So whenever you see them, make haste for the prayer.”

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Volume 2, Book 18, Number 167:
Narrated Abu Musa:

The sun eclipsed and the Prophet got up, being afraid that it might be the Hour (i.e. Day of Judgment). He went to the Mosque and offered the prayer with the longest Qiyam, bowing and prostration that I had ever seen him doing. Then he said, “These signs which Allah sends do not occur because of the life or death of somebody, but Allah makes His worshipers afraid by them. So when you see anything thereof, proceed to remember Allah, invoke Him and ask for His forgiveness.”

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Volume 2, Book 18, Number 168:
Narrated Al-Mughira bin Shu’ba :

On the day of Ibrahim’s death, the sun eclipsed and the people said that the eclipse was due to the death of Ibrahim (the son of the Prophet). Allah’s Apostle said, “The sun and the moon are two signs amongst the signs of Allah. They do not eclipse because of someone’s death or life. So when you see them, invoke Allah and pray till the eclipse is clear.”

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Volume 2, Book 18, Number 169:
Narrated Abu Bakra:

In the life-time of the Prophet the sun eclipsed and then he offered a two Rakat prayer.

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Volume 2, Book 18, Number 170:
Narrated Abu Bakra:

In the life-time of the Allah’s Apostle (p.b.u.h) the sun eclipsed and he went out dragging his clothes till he reached the Mosque. The people gathered around him and he led them and offered two Rakat. When the sun (eclipse) cleared, he said, “The sun and the moon are two signs amongst the signs of Allah; they do not eclipse because of the death of someone, and so when an eclipse occurs, pray and invoke Allah till the eclipse is over.” It happened that a son of the Prophet called Ibrahim died on that day and the people were talking about that (saying that the eclipse was caused by his death).

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Volume 2, Book 18, Number 171:
Narrated Aisha:

The Prophet led us and performed four bowing in two Rakat during the solar eclipse and the first Raka was longer.

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Volume 2, Book 18, Number 172:
Narrated ‘Aisha:

The Prophet (p.b.u.h) recited (the Quran) aloud during the eclipse prayer and when he had finished the eclipse prayer he said the Takbir and bowed. When he stood straight from bowing he would say “Sami ‘al-l-ahu Lyman hamidah Rabbana walaka-l-hamd.” And he would again start reciting. In the eclipse prayer there are four bowing and four prostrations in two Rakat. Al-Auza’i and others said that they had heard Az-Zuhi from ‘Ursa from ‘Aisha saying, “In the life-time of Allah’s Apostle the sun eclipsed, and he made a person to announce: ‘Prayer in congregation.’ He led the prayer and performed four bowing and four prostrations in two Rakat.” Narrated Al-Walid that ‘Abdur-Rahman bin Namir had informed him that he had heard the same. Ibn Shihab heard the same. Az-Zuhrl said, “I asked (’Ursa), ‘What did your brother ‘Abdullah bin AzZubair do? He prayed two Rakat (of the eclipse prayer) like the morning prayer, when he offered the (eclipse) prayer in Median.’ ‘Ursa replied that he had missed (i.e. did not pray according to) the Prophet’s tradition.” Sulaiman bin Kathir and Sufyan bin Husain narrated from Az-Zuhri that the prayer for the eclipse used to be offered with loud recitation.

Translation of Sahih Bukhari, Book 17:
Invoking Allah for Rain (Istisqaa)

Volume 2, Book 17, Number 119:

Narrated ‘Abbas bin Tamim’s uncle:

The Prophet (p.b.u.h) went out to offer the Istisqa’ prayer and turned (and put on) his cloak inside out.

Volume 2, Book 17, Number 120:

Narrated Abu Huraira;

Whenever the Prophet (p.b.u.h) lifted his head from the bowing in the last Raka he used to say: “O Allah! Save ‘Aiyash bin Abi Rabi’a. O Allah! Save Salama bin Hisham. O Allah! Save Walid bin Walid. O Allah! Save the weak faithful believers. O Allah! Be hard on the tribes of Mudar and send (famine) years on them like the famine years of (Prophet) Joseph .” The Prophet further said, “Allah forgive the tribes of Ghifar and save the tribes of Aslam.” Abu Az-Zinad (a sub-narrator) said, “The Qunut used to be recited by the Prophet in the Fajr prayer.”

Volume 2, Book 17, Number 121:

Narrated Masruq:

We were with ‘Abdullah and he said, “When the Prophet saw the refusal of the people to accept Islam he said, “O Allah! Send (famine) years on them for (seven years) like the seven years (of famine during the time) of (Prophet) Joseph.” So famine overtook them for one year and destroyed every kind of life to such an extent that the people started eating hides, carcasses and rotten dead animals. Whenever one of them looked towards the sky, he would (imagine himself to) see smoke because of hunger. So Abu Sufyan went to the Prophet and said, “O Muhammad! You order people to obey Allah and to keep good relations with kith and kin. No doubt the people of your tribe are dying, so please pray to Allah for them.” So Allah revealed: “Then watch you For the day that The sky will bring forth a kind Of smoke Plainly visible … Verily! You will return (to disbelief) On the day when We shall seize You with a mighty grasp. (44.10-16) Ibn Masud added, “Al-Batsha (i.e. grasp) happened in the battle of Badr and no doubt smoke, Al-Batsha, Al-Lizam, and the verse of Surat Ar-Rum have all passed .

Volume 2, Book 17, Number 122:

Narrated ‘Abdullah bin Dinar:

My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows.” Salim’s father (Ibn ‘Umar) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib.”

Volume 2, Book 17, Number 123:

Narrated Anas:

Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.”(1) And so it would rain.

Volume 2, Book 17, Number 124:

Narrated ‘Abdullah bin Zaid:

The Prophet turned his cloak inside out on Istisqa.

Volume 2, Book 17, Number 125:

Narrated ‘Abdullah bin Zaid

The Prophet went towards the Musalla and invoked Allah for rain. He faced the Qibla and wore his cloak inside out, and offered two Rakat.

Volume 2, Book 17, Number 126:

Narrated Sharik bin ‘Abdullah bin Abi Namir:

I heard Anas bin Malik saying, “On a Friday a person entered the main Mosque through the gate facing the pulpit while Allah’s Apostle was delivering the Khutba. The man stood in front of Allah’s Apostle and said, ‘O Allah’s Apostle! The livestock are dying and the roads are cut off; so please pray to Allah for rain.’ ” Anas added, “Allah’s Apostle (p.b.u.h) raised both his hands and said, ‘O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!’ ” Anas added, “By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila.” Anas added, “A heavy cloud like a shield appeared from behind it (i.e. Sila’ Mountain). When it came in the middle of the sky, it spread and then rained.” Anas further said, “By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allah’s Apostle was delivering the Friday’s Khutba. The man stood in front of him and said, ‘O Allah’s Apostle! The livestock are dying and the roads are cut off, please pray to Allah to with-hold rain.’ ” Anas added, “Allah’s Apostle I raised both his hands and said, ‘O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.’ So the rain stopped and we came out walking in the sun.” Sharik asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know.

Volume 2, Book 17, Number 127:

Narrated Sharik:

Anas bin Malik said, “A person entered the Mosque on a Friday through the gate facing the Daril-Qada’ and Allah’s Apostle was standing delivering the Khutba (sermon). The man stood in front of Allah’s Apostle and said, ‘O Allah’s Apostle, livestock are dying and the roads are cut off; please pray to Allah for rain.’ So Allah’s Apostle (p.b.u.h) raised both his hands and said, ‘O Allah! Bless us with rain. O Allah! Bless us with rain. O Allah! Bless us with rain!” Anas added, “By Allah, there were no clouds in the sky and there was no house or building between us and the mountain of Silas’. Then a big cloud like a shield appeared from behind it (i.e. Silas Mountain) and when it came in the middle of the sky, it spread and then rained. By Allah! We could not see the sun for a week. The next Friday, a person entered through the same gate and Allah’s Apostle was delivering the Friday Khutba and the man stood in front of him and said, ‘O Allah’s Apostle! The livestock are dying and the roads are cut off; Please pray to Allah to withhold rain.’ ” Anas added, “Allah’s Apostle raised both his hands and said, ‘O Allah! Round about us and not on us. O Allah!’ On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.’ ” Anas added, “The rain stopped and we came out, walking in the sun.” Sharik asked Anas whether it was the same person who had asked for rain the previous Friday. Anas replied that he did not know.

Volume 2, Book 17, Number 128:

Narrated Qatada:

Anas I said, “While Allah’s Apostle (p.b.u.h) was delivering the Friday Khutba (sermon) a man came and said, ‘O Allah’s Apostle! Rain is scarce; please ask Allah to bless us with rain.’ So he invoked Allah for it, and it rained so much that we could hardly reach our homes and it continued raining till the next Friday.” Anas further said, “Then the same or some other person stood up and said, ‘O Allah’s Apostle! Invoke Allah to withhold the rain.’ On that, Allah’s Apostle I said, ‘O Allah! Round about us and not on us.’ ” Anas added, “I saw the clouds dispersing right and left and it continued to rain but not over Medina.”

Volume 2, Book 17, Number 129:

Narrated Anas:

A man came to the Prophet (p.b.u.h) and said, “Livestock are destroyed and the roads are cut off.” So Allah’s Apostle invoked Allah for rain and it rained from that Friday till the next Friday. The same person came again and said, “Houses have collapsed, roads are cut off, and the livestock are destroyed. Please pray to Allah to withhold the rain.” Allah’s Apostle (stood up and) said, “O Allah! (Let it rain) on the plateaus, on the hills, in the valleys and over the places where trees grow.” So the clouds cleared away from Medina as clothes are taken off .

Volume 2, Book 17, Number 130:

Narrated Anas bin Malik:

A man came to Allah’s Apostle and said, “O Allah’s Apostle! Livestock are destroyed and the roads are cut off. So please invoke Allah.” So Allah’s Apostle prayed and it rained from that Friday to the next Friday. Then he came to Allah’s Apostle I and said, “O Allah’s Apostle! Houses have collapsed, roads are cut off and the livestock are destroyed.” So Allah’s Apostle (p.b.u.h) prayed, “O Allah! (Let it rain) on the tops of mountains, on the plateaus, in the valleys and over the places where trees grow.” So the clouds cleared away from Medina as clothes are taken off.

Volume 2, Book 17, Number 131:

Narrated Anas bin Malik

I p man complained to the Prophet about the destruction of livestock and property and the hunger of the offspring. So he invoked (Allah for rain. The narrator (Anas) did not mention that the Prophet had worn his cloak inside out or faced the Qibla.

Volume 2, Book 17, Number 132:

Narrated Anas bin Malik

A man came to Allah’s Apostle and said, “O Allah’s Apostle! Livestock are destroyed and the roads are cut off; so please invoke Allah.” So Allah’s Apostle prayed for rain and it rained from that Friday till the next Friday. Then a man came to the Prophet (p.b.u.h) and said, “O Allah’s Apostle! The houses have collapsed, roads are cut off and the livestock are destroyed.” So Allah’s Apostle said, “O Allah ! (Let it rain) on the tops of the mountains, on the plateaus, in the valleys and over the places where trees grow.” So the clouds cleared away from Medina as clothes are taken off.

Volume 2, Book 17, Number 133:

Narrated Masruq:

One day I went to Ibn Masud who said, “When Quraish delayed in embracing Islam, the Prophet I invoked Allah to curse them, so they were afflicted with a (famine) year because of which many of them died and they ate the carcasses and Abu Sufyan came to the Prophet and said, ‘O Muhammad! You came to order people to keep good relation with kith and kin and your nation is being destroyed, so invoke Allah I ? So the Prophet I recited the Holy verses of Sirat-Ad-Dukhan: ‘Then watch you For the day that The sky will Bring forth a kind Of smoke Plainly visible.’ (44.10) When the famine was taken off, the people renegade once again as nonbelievers. The statement of Allah, (in Sura “Ad-Dukhan”-44) refers to that: ‘On the day when We shall seize You with a mighty grasp.’ (44.16) And that was what happened on the day of the battle of Badr.” Asbath added on the authority of Mansur, “Allah’s Apostle prayed for them and it rained heavily for seven days. So the people complained of the excessive rain. The Prophet said, ‘O Allah! (Let it rain) around us and not on us.’ So the clouds dispersed over his head and it rained over the surroundings.”

Volume 2, Book 17, Number 134:

Narrated Anas:

Allah’s Apostle I was delivering the Khutba (sermon) on a Friday when the people stood up, shouted and said, “O Allah’s Apostle! There is no rain (drought), the trees have dried and the livestock are destroyed; Please pray to Allah for rain.” So Allah’s Apostle said twice, “O Allah! Bless us with rain.” By Allah, there was no trace of cloud in the sky and suddenly the sky became overcast with clouds and it started raining. The Prophet came down the pulpit and offered the prayer. When he came back from the prayer (to his house) it was raining and it rained continuously till the next Friday. When the Prophet started delivering the Friday Khutba (sermon), the people started shouting and said to him, “The houses have collapsed and the roads are cut off; so please pray to Allah to withhold the rain.” So the Prophet smiled and said, “O Allah! Round about us and not on us.” So the sky became clear over Medina but it kept on raining over the outskirts (of Medina) and not a single drop of rain fell over Median. I looked towards the sky which was as bright and clear as a crown.

Volume 2, Book 17, Number 135:

Narrated Abbas bin Tamim

that his uncle (who was one of the companions of the Prophet) had told him, “The Prophet went out with the people to invoke Allah for rain for them. He stood up and invoked Allah for rain, then faced the Qibla and turned his cloak (inside out) and it rained.”

Volume 2, Book 17, Number 136:

Narrated Abbas bin Tamim

from his uncle who said, “The Prophet went out to invoke Allah for rain. He faced the Qibla invoking Allah. He turned over his cloak (inside out) and then offered two Rakat and recited the Quran aloud in them.”

Volume 2, Book 17, Number 137:

Narrated Abbas bin Tamim from his uncle,

“I saw the Prophet on the day when he went out to offer the Istisqa’ prayer. He turned his back towards the people and faced the Qibla and asked Allah for rain. Then he turned his cloak inside out and led us in a two Rakat prayer and recited the Qur’an aloud in them.”

Volume 2, Book 17, Number 138:

Narrated Abbas bin Tamlm from his uncle who said,

“The Prophet invoked Allah for rain and offered a two Rakat prayer and he put his cloak inside out.”

Volume 2, Book 17, Number 139:

Narrated Abbas bin Tamim from his uncle who said,

“The Prophet went out to the Musalla to offer the Istisqa’ prayer, faced the Qibla and offered a two-Rakat prayer and turned his cloak inside out.” Narrated Abu Bakr, “The Prophet put the right side of his cloak on his left side.”

Volume 2, Book 17, Number 140:

Narrated ‘Abdullah bin Zaid Al-Ansari:

The Prophet went out towards the Musalla in order to offer the Istisqa’ prayer and when he intended to invoke (Allah) or started invoking, he faced the Qibla and turned his cloak inside out.

Volume 2, Book 17, Number 141:

Narrated Anas bin Malik

The Prophet never raised his hands for any invocation except for that of Istisqa’ and he used to raise them so much that the whiteness of his armpits became visible. (Note: It may be that Anas did not see the Prophet raising his hands, but it is narrated that the Prophet used to raise his hands for invocations other than Istisqa. See Hadith No. 807 & 808 and also see Hadith No. 612, Vol. 5).

Volume 2, Book 17, Number 142:

Narrated Aisha:

Whenever Allah’s Apostle saw the rain, he used to say, “O Allah! Let it be a strong fruitful rain.”

Volume 2, Book 17, Number 143:

Narrated Anas bin Malik:

In the life-time of Allah’s Apostle (p.b.u.h) the people were afflicted with a (famine) year. While the Prophet was delivering the Khutba (sermon) on the pulpit on a Friday, a Bedouin stood up and said, “O Allah’s Apostle! The livestock are dying and the families (offspring) are hungry: please pray to Allah to bless us with rain.” Allah’s Apostle raised both his hands towards the sky and at that time there was not a trace of cloud in they sky. Then the clouds started gathering like mountains. Before he got down from the pulpit I saw rain-water trickling down his beard. It rained that day, the next day, the third day, the fourth day and till the next Friday, when the same Bedouin or some other person stood up (during the Friday Khutba) and said, “O Allah’s Apostle! The houses have collapsed and the livestock are drowned. Please invoke Allah for us.” So Allah’s Apostle raised both his hands and said, “O Allah! Around us and not on us.” Whichever side the Prophet directed his hand, the clouds dispersed from there till a hole (in the clouds) was formed over Medina. The valley of Qanat remained flowing (with water) for one month and none, came from outside who didn’t talk about the abundant rain.

Volume 2, Book 17, Number 144:

Narrated Anas:

Whenever a strong wind blew, anxiety appeared on the face of the Prophet (fearing that wind might be a sign of Allah’s wrath).

Volume 2, Book 17, Number 145:

Narrated Ibn Abbas:

The Prophet said, “I was granted victory with As-Saba and the nation of ‘Ad was destroyed by Ad-Dabur (westerly wind) .

Volume 2, Book 17, Number 146:

Narrated Abu Huraira:

The Prophet said, “The Hour (Last Day) will not be established until (religious) knowledge will be taken away (by the death of religious learned men), earthquakes will be very frequent, time will pass quickly, afflictions will appear, murders will increase and money will overflow amongst you.” (See Hadith No. 85 Vol 1).

Volume 2, Book 17, Number 147:

Narrated Ibn ‘Umar:

(The Prophet) said, “O Allah! Bless our Sham and our Yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and Yemen.” They said again, “Our Najd as well.” On that the Prophet said, “There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan.”

Volume 2, Book 17, Number 148:

Narrated Zaid bin Khalid Al-Juhani:

Allah’s Apostle led the morning prayer in Al-Hudaibiya and it had rained the previous night. When the Prophet (p.b.u.h) had finished the prayer he faced the people and said, “Do you know what your Lord has said?” They replied, “Allah and His Apostle know better.” (The Prophet said), “Allah says, ‘In this morning some of My worshipers remained as true believers and some became non-believers; he who said that it had rained with the blessing and mercy of Allah is the one who believes in Me and does not believe in star, but he who said it had rained because of such and such (star) is a disbeliever in Me and is a believer in star.’ ”

Volume 2, Book 17, Number 149:

Narrated Ibn ‘Umar:

Allah’s Apostle (p.b.u.h) said, “Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain.”

Sejarah asal mula tarikat/tasawwufby Seyedeh Dr. Nahid AnghaThe following article written by Seyedeh Dr. Nahid Angha is taken from the journal Sufism: An Inquiry.In order to understand Sufism and its origin we must briefly touch on the elements of studies that have been undertaken in the hope of understanding Sufism, and so examine the accuracy of the conclusions that scholars have drawn. To do so, the reader should keep in mind a few important caveats while studying the information that has been collected concerning Sufism. Sometimes the lack of truly thorough research, or the difficulties inherent in translating from one language to another, have led to confusion instead of enlightenment. As a result, Sufism is often only half understood, with that understanding further clouded by interpretations and the biases of commentators. These limitations have made tracing the road to Sufism’s origin difficult, even for accomplished scholars. Even should the scholar choose his sources very carefully, the barrier of language yet remains, an important factor hindering the passage of truth.There have been many debates concerning the origin of Sufism and how this school of inner knowledge was established. In seeking the spiritual and intellectual ancestry of Sufism, some have looked toward Greek philosophy in general and Platonism especially, some to the Hermetic Christianity of the Gnostics of the late Roman Empire, and others to Buddhism or Yogism. But Sufism, as it has been practiced since its birth, is quite a different school of belief, practice, and goal than any of these preexisting ways of thinking. Even though Sufism as the school of spiritual knowledge based on self cognition as the door toward understanding the realities of Being is a school open to all humanity, but it was born out of Islam and is the heir to the treasures of knowledge from the sacred heart of the Prophet Mohammed, and has practiced its way accordingly. The actual birth of Sufism as a way of thought and practice is therefore subsequent to the advent of Islam.The history of the origin of Sufism records that during the lifetime of the Prophet Mohammed, fifteen centuries ago, there was a group of pious individuals from different nations who, guided by the Laws of Islam, sought for the direct experience of the Divine. Companions of the Prophet, they were people of principles practicing certain disciplines and meditations for the sake of purification, the realization of Divine love, and the understanding of reality. They were the Lovers of God who sought union with Him through losing the limited self in His Divinity (fana), and remaining alive in that Reality (bagha).These individuals met on the platform, or suffe, of the mosque where Prophet Mohammed used to pray in Medina, Arabia. They would meet there almost everyday to discuss the ways to inner knowledge, the truths of revelation, and the meanings of the verses of the Koran. Thus the platform of that mosque in Medina became the first gathering place of one of the most influential groups in the history of mankind’s spiritual civilization. They were called ahle suffe, the People of the Platform.These individuals cultivated the seed of a school of spiritual practice based on knowledge of the self, and thus free of the trappings of tradition and superstition, a knowledge of the inner heart apart from the customary beliefs of their contemporary society as well as those of future civilizations. It is from this group that all the schools of Sufism that have ever existed owe their origin, for by pursuing the path of unsullied inner knowledge they were the founders of Sufism, and the binding link between its subsequent developments.Among the most famous were: Salman Farsi, Ammar Yasser, Balla’al, and Abdullah Masoud; some historians have added Oveyse Gharani to this list as well. Avoiding proselytizing among the multitude, their gatherings were held in private, open only to true seekers of reality. Instead of preaching in public, these pious individuals were searchers for truth, not performers of rhetoric.After the Prophet passed away, each of the people of suffe returned to his homeland to instruct students eager to follow upon the path of inner knowledge. There they became the great missionaries of Islam. History shows that within a century or two their style of self understanding and discipline were introduced by their students to nations as diverse and widely separated as Persia, India, Indonesia, Syria, Egypt, Mesopotamia, and North Africa. Their teachings were based on individual understanding and direct experience, not just on particular texts or rote learning. In this manner their fundamental teachings have been preserved in their style up to the present, instead of withering away into the empty formulas of scholasticism.Through this process of diffusion, different schools and orders of Sufism gradually emerged from the single original group of suffe at Medina. Their practices differ from one another in emphasis and doctrine, but all legitimate Sufi schools trace their ultimate origins back to the original group of the Prophet’s spiritual disciples.Courtesy: ias.org————————–Ajax Blog blogging Islam Muslim mysticism poem poet poetry software song sufism sufis weblog wordpress

Ensiklopedi tarikat/sufisme/tasawwufEncyclopaedia of Sufism/edited by Masood Ali Khan and S. Ram. New Delhi, Anmol, 2003, 12 Vols., cxx, 4220 p., $695 (set). ISBN 81-261-1311-1.Contents: Vol. I: An Introduction to Sufism: Origin, Philosophy & Development : Preface. 1. Sufism: origin and earliest sects. 2. The philosophy of Sufism: significance, history and teachings. 3. Conceptions of Sufism. 4. Development of Sufism. 5. Main orders of Sufism. 6. The Sufi Saintship. 7. The path of Sufism. 8. Sufism in India. 9. Reality of existence. 10. The origin of religious orders. 11. Value of poverty in Sufism. 12. The Sufi Gnostic system. 13. The spiritual experiences. 14. Place of music in Sufism. 15. Sufism and Indian thought. 16. Sufism in Islam and its fall. 17. Is religion possible with Sufism? 18. Relating to early Silsilas. 19. Sufis, Malamatis, and Qalandaris. 20. Minor orders of Sufism. 21. Sufi Saints in India: a chronology. Appendix. Bibliography. Index.Vol. II: Sufism: Tenets, Orders & Saints : Preface. I. Sufism: tenets & orders: 1. Introduction. 2. What is Sufism? 3. The Qadiri Order. 4. Other orders. 5. Minor Sufi fraternities. 6. Sufism and speculative elements. 7. Travel-traveller-guide. 8. Worship (‘Ibadat) in Islam. 9. Transcendence and immanence. 10. Chief features of Sufi practice. 11. Sufism and Hinduism. 12. “Tanazzulat” the descent of the absolute. 13. Sufism reviewed. II. Sufis: the divine dwellers of desert: 14. Sufism in Sindh. 15. Shah Latif. 16. Sachal. 17. Some other mystics of Sindh Bekas. 18. Some more mystics. 19. Hazrat Qaulandar Lal Shahbaz of Sehwan-Sharif: a great saint, scholar and Mujahid of Sind. 20. Historical importance of Sehwan-Sharif. 21. Mystical importance of Sehwan-Sharif. 22. Re-development of Sehwan-Sharif. 23. Archaeological importance of Sehwan-Sharif. 24. Hazrat Qalandar Lal Shahbaz: his geneology and mystical path (Tariqat). 25. Hazrat Abu Dharr Al-Ghifari. 26. Hazrat Imam Abu Hamid Mohammad Bin Mohammad Al-Ghazzali. 27. Hazrat Maulana Jalaluddin Rumi. 28. Ghouz-Ul-Azam Hazrat Syed Abdul Qadir Al-Gaylani. 29. Hazrat Rabia Al-Adwiyya Basri. 30. Hazrat Abu Mughith Al-Hussain Bin Mansur Al Hallaj. 31. Hazrat Syed Hafiz Haji Abul Hassan Bin Usman Bin Ali Al-Jullabi Al-Hajweri. Appendix. Bibliography. Index.Vol. III: Sufism in India : Preface. 1. Introduction. 2. Reflection on early Sufism. 3. The Chishti Order of Sufism. 4. The Suhrawardiyya and the Firdawsiyya Silsilas. Bibliography. Index.Vol. IV: Chisti Order of Sufism & Miscellaneous Literature : Preface. 1. The history of Islam: a view. 2. The Chisti fraternity and its sub-sections. 3. Philosophy of Sufism and its brilliant role in Islam. 4. The Chishti Order. 5. Hazrat Khwaja Khwajgan Syed Muinuddin Hasan Chisti Ajmeri. 6. Khwaja Muinuddin’s genealogy and childhood. 7. Khwaja Muinuddin Chisti: personality and travels. 8. Khwaja Muinuddin Chisti: the Khalifa. 9. Political conditions of India before the arrival of Khwaza Chisti. 10. Khwaja Saheb at Ajmer. 11. Blessings of Khwaja Muinuddin on Shahabuddin Ghauri. 12. Family life and death. 13. Descendants of Hazrat Khwaja Muinuddin. 14. Memorable miracles (Karamaat) of Khwaja Muinuddin. 15. Gems of wisdom: Khwaja Muinuddin’s select letters to his disciples. 16. Gems of wisdom: ethical sayings of Khwaja Saheb. 17. Ajmer and Dargah of Khwaja Saheb. 18. The Chishti Order in the West. 19. Significance of Sama or “Qawwali” and its deterioration at Khwaja Saheb’s Dargah. 20. Administration of the Dargah of Hazrat Khwaja Saheb. 21. Religion and daily life. 22. The poetry of light. 23. The journey to immortality from other mystic tradition. 24. The unity of God and spiritual attainments. 25. Dawud al-Ta’i. 26. Al-Mohasebi. 27. Ahmad ibn Harb. 28. Hatem al-Asamm. 29. Sahl ibn Abd Allah al-Tostari. 30. Ma’ruf al-Karkhi. 31. Sari al-Saqati. Bibliography. Index.Vol. V: Some Prominent Sufi Saints : Preface. 1. Hazrat Khwaja Fariduddin’s initiation and death of his ‘Pir-o-Murshid’. 2. Hazrat Khwaja Fariduddin’s permanent stay in Ajodhan. 3. Hazrat Khwaja Fariduddin’s ‘Mujahedas’ and ‘Riyazaat’ (spiritual practices). 4. Character of Hazrat Khwaja Fariduddin. 5. Hazrat Khwaja Fariduddin’s knowledge and wisdom. 6. Miracles (Karmaat) of Hazrat Khwaja Fariduddin. 7. Hazrat Khwaja Fariduddin’s descendants and Sajjadanashins. 8. Hazrat Khwaja Fariduddin’s death. 9. “Malfoozaat” and teachings of Hazrat Baba Fariduddin Masood. 10. Hazrat “Makhdoom-ul-Aalam” Sheikh Bahauddin Zakaria Suhrawardi of Multan. 11. Taj-Ul-Aulia Hazrat Khwaja Makhdoom Ali Ahmed Aallauddin Saabir of Kalyar. 12. Arrival of Hazrat Ali Ahmed “Saabir” at Hansi: his education and “Mujahedas” — deaths of Hazrat Baba Farid’s three sons. 13. Hazrat Ali Ahmed Sabir’s marriage—bride reduced to ashes—death of his mother. 14. Grand miracles of Hazrat Allauddin Sabir. 15. Hazrat Makhdoom Ali Ahmed Sabir’s death. 16. Hazrat Allauddin Ali Ahmed Sabir’s mausoleum: permission for entry in Kalyar after 200 years. 17. Hazrat Ali Ahmed Sabir’s deputation to Kalyar. 18. Hazrat Khwaja Nizamuddin Aulia. 19. Hazrat Nizamuddin’s stay in Delhi. 20. Hazrat Khwaja Nizamuddin Aulia and Amir Khusro. 21. Hazrat Khwaja Nizamuddin Aulia’s death. 22. Hazrat Nizamuddin Aulia’s descendants. 23. Few miracles of Hazrat Nizamuddin Aulia. 24. Teaching, ‘Malfoozaat’ and Khalifas of Hazrat Nizamuddin Aulia. 25. Khwaja Hasan Nizami and the story of Rajkumar Hardev’s devotion to Hazrat Khwaja Nizamuddin Aulia. 26. Hazrat Nizamuddin Aulia and his noble character. 27. Hazrat Nizamuddin Aulia’s triumph over the Sultans of Delhi. 28. Hazrat Khwaja Nasiruddin Mahmood, “Chiragh” of Delhi: life story. 29. Hazrat Nasiruddin’s meeting with Hazrat Qutubuddin Munawwar. 30. Hazrat Khwaja Qutubuddin Bakhtiyar Kaki of Delhi: a life sketch. 31. Hazrat Khwaja Qutubuddin’s life and work in Delhi. 32. Life story of Shaikh-ush Shayookh-e-Aalam Hazrat Khwaja Fariduddin Massood Ganj Shakar. 33. Sufism in Europe and America: invaluable work of Hazratpir Inayat Khan of Baroda. 34. Malek ibn Dinar. 35. Habib al-Ajami. 36. Rabe’a al-Adawiya. 37. Al-Fozail ibn Iyaz. 38. Ebrahim ibn Adham. 39. Beshr ibn al-Hareth. 40. Dho ‘I-Nun al-Mesri. 41. Abu Yazid al-Bestami. 42. Abd Allah ibn al-Mobarak. 43. Sofyan al-Thaun. 44. Shaqiq of Balkh. Bibliography. Index.Vol. VI: Sufism & Suhrawardi Order : Preface. 1. Early Sufis-I. 2. Early Sufis-II. 3. ‘Abd Al-Qadir Jilani and Shihab Al-Din Suhrawardi. 4. Shihab Al-Din Suhrawardi Maqtul. 5. Suhrawardi and the illuminationists. 6. Ibn ‘Arabi. 7. Ibn ‘Arabi and the Sufis. 8. The life of Ibn ‘Arabi. 9. Ibn ‘Arabi and Islamic philosophy. 10. The nature of Ibn ‘Abrabi’s doctrine. 11. Themes in Ibn ‘Arabi’s philosophy. 12. Ibn Arabi’s texts. 13. A selection from Tarjumanu al-Ashwaq. 14. Syedna Hazrat Hafiz Haji Warris Ali Shah of Deva-Sharif. 15. Hazrat Taj-ul-Aulia Baba Syed Mohammad Chisti Sabri Qalandar Nagpuri. 16. Hazrat Syed Hafiz Haji Shah Sheikh Farid Ganjshakr Baba Sahib Masood Al-Alameen, Qutub-e-Alam, Sultan-Al-Mashaik. 17. The Suhrawardi Order. 18. The sub-divisions of the Suhrawardi Order. 19. Suhrawardi and the being of light philosophy of Ishraq. 20. Shaikhul Mashaikh Hazrat Makhdum Ghazi Shaikh Jalaluddin Mujjarad Suharwardy Yemani Sylheti. 21. Hazrat Bu-Ali Shah Sharfuddin Qalandar. 22. Hazrat Syedna Makhdoom Ahmed Ali Alauddin Sabr Kalyari. 23. Al-Ghazzali with special reference to his inner development. 24. The relation of knowledge and morality in the ethical system of Al-Ghazzali. 25. An exposition of Al Ghazzali’s views on the problem of the freedom of the will. 26. Suhrawardi Maqtul’s philosophical position according to the works of his youth. Bibliography. Index.Vol. VII: Basic Principles of Sufism in Islam : Preface. 1. Mysticism in Islam. 2. Schools of mysticism: origin and evolution. 3. Sufism in Islam and practices of the prophet. 4. Sufi tendencies among the companions of the prophet. 5. The chief Tariqa lines. 6. Tariqah and Shari’ah. 7. The formation of Ta’ifas. 8. Nineteenth-century revival movements. 9. The Sufism and theosophy of the orders. 10. Organization of the Sufi orders. 11. Ritual and ceremonial. 12. Role of the orders in the life of Islamic society. 13. Orders in the contemporary Islamic world. 14. Development of present Sufi doctrines. Bibliography. Index.Vol. VIII: Great Sufi Saints: Sarmad & Bawa Muhaiyaddeen : Preface. I. Sufi Sarmad: life and teachings: 1. Sufi Sarmad: life and philosophy. 2. Preachings of Sufi Sarmad. II. Sufi Bawa Muhaiyaddeen: his life & philosophy: 3. Sufi mystic Bawa Muhaiyaddeen. 4. Bawa Muhaiyaddeen: preachings. 5. Sayings of Bawa. 6. Questions and answers. 7. Bawa on secrets of the soul. 8. Dialogues with Bawa Muhaiyaddeen. 9. Beyond form. 10. Bawa Muhaiyaddeen. Bibliography. Index.Vol. IX: Early Sufi Literature : Preface. 1. Abu Sa’id Ibn Abi ‘L-Khayr. 2. The perfect man. 3. The poetry of wine. 4. Hakim Abu’l-Majd Majdud Sana I. 5. Ibnal-‘Arabi. 6. Ibnal-‘Farid 1182-1235 A.D. 7. Farid Al-Din Attar. 8. Rabi’a of Basra—Hallaj and the perfect man. 9. Al-Husayn Ibn Mansur Al-Hallaj. 10. A legacy of Hallaj—the perfect man. 11. The odes of Ibnu ‘L-Farid. Bibliography. Index.Vol. X: Sufism in South India & Punjab : Preface. I. Sufism in Punjab: 1. Introduction. 2. Shah Hussair. 3. Sultan Bahu. 4. Ali Haider. 5. Sain Bulleh Shah. 6. Khwaja Ghulam Farid. 7. Some lesser known Sufi poets. II. Sufism in South India: 8. South India at the time of coming of Islam. 9. Sufis as warriors. 10. Later settlement of Sufis in Bijapur. 11. Bijapur under Sultans ‘Ali ‘Adil Shah-I and Ibrahim ‘Adil Shah-II. 12. Sufis as social reformers. 13. Sufis as scholars. 14. Sufis of the late Adil Shahi period. 15. Sufis as landed elites. 16. Sufis as dervishes. 17. Summary and conclusion. Glossary. Bibliography. Index.Vol. XI: Early Sufi Masters: Sharafuddin Maneri and Abdullah Ansari : Preface. I. Sharafuddin Maneri: 1. Sharafuddin Maneri: life sketch. 2. Reminiscences of Maneri. II. Select letters: 3. Selected letters. III. Abdullah Ansari : the early Sufi master: 4. Abdullah Ansari: life sketch. 5. Selections from the works of ‘Abdullah Ansari of Herat (1006-1089 CE). Bibliography. Index.Vol. XII: Sufism and Naqshbandi Order : Preface. I. Naqshbandi Order of Sufism: 1. The Naqshbandi Order—I. 2. The Naqshbandi Order—II. 3. The Naqshbandi Order—III. 4. The Naqshbandi Order—IV. II. Al-Ghazzali: 5. Al-Ghazzali on the vision of God. 6. Al-Ghazzali’s approach to ultimate reality. 7. Idea of love in the philosophy of Al-Ghazzali. 8. Al-Ghazzali on child education. III. Ruzbihan Baqli: 9. The tradition of Ruzbihan Baqli. 10. The inner structure of sainthood. 11. Institutionalizing a Sufi Order. IV. Miscellaneous: 12. Ahmad ibn Khazruya. 13. Yahya ibn Mo’adh. 14. Shah ibn Shoja’. 15. Yusof ibn al-Hosain. 16. Abu Hafs al-Haddad. 17. Abo ‘I-Qasem al-Jonaid. 18. Amr ibn Othman. 19. Abu Sa’id al-Kharraz. 20. Abu ‘I-Hosain al-Nuri. 21. Abu Othman al-Hiri. 22. Ibn Ata. 23. Somnun. 24. al-Termedhi. 25. Abu Bakr al-Kattani. 26. Ibn Khafif. 27. Al-Hallaj. 28. Ebrahim al-Khauwas. 29. al-Shebli. Bibliography. Index.”Conventionally the word “sufi” is considered synonymous with the word “mystic”. But the word “sufi”, as used in Arabic, Persian, Turkish and Urdu, has a religious connotation.”The Sufis claim to have inherited their doctrines direct from the teachings of the holy prophet, who, strictly speaking, has given no dogmatic or mystical theology.”The classical Sufism of the early brotherhoods was strong on simple, straightforward faith in Islamic theology, personal devotion to God and trust (tawakkul) in Him under all conditions, personal loyalty to the prophet of Islam and allegiance to the Qur’an and the Shari’at. The faith was accompanied by the practice of a well-controlled ascetic life and in many cases meant renunciation of the world. Then followed the Khanqah stage and concentration, between A.D. 1100 and 1400, on the creation of the Silsilah-Tariqah system, its organization, its rules of conduct and the writings of handbooks both on esoteric doctrine and on the Sufi path. During its historical development it gathered elements and characteristics from the intellectual and cultural climate of the region concerned which transformed it into a bourgeois and later a mass movement of wide acceptance.”The fundamental of Sufism is God, man and the relation between them, which is love. The whole sufi theosophy revolves on these three pivots.”The present work organised in 12 volumes, is designed to bring together the valuable information on Sufism, its doctrines and preachings, main orders, prominent Sufi saints, their life and teachings, etc. The information is drawn from various authoritative sources. The primary purpose of this work is to serve as a basic handbook on significant topics of Sufism.”No doubt, this work will prove of utmost value to the scholars and laymen alike who wish to have detailed look into Sufism.” (jacket) This book is available from:Vedams eBooks (P) Ltd. Vardhaman Charve Plaza IV,Building # 9, K.P Block, Pitampura,New Delhi 110 088, IndiaFax: 91-11-27310613 e-mail: vedams@vedamsbooks.comWebsite: www.vedamsbooks.com————————–Ajax Blog blogging Islam Muslim mysticism poem poet poetry software song sufism sufis weblog wordpress

Name Meaning Name Meaning
Abdul-Aleem Servant of the Omniscient Abdul-Aalee Servant of the Most High
Abdul Azeem Servant of the Mighty Abdul-Azeez Servant of the Mighty, the Powerful
Abdul-Baari Servant of the Creator Abdul-Baasit Servant of the Extender, Creator
Abdul-Fataah Servant of the Opener (of the gates of sustenance) Abdul-Jabaar Servant of the Mighty
Abdul-Ghafaar Servant of the Forgiver Abdul-Ghafoor Servant of the Forgiver
Abdul-Haady Servant of the Guide Abdul-Haafiz Servant of the Protector
Abdul-Haq Servant of the Truth Abdul-Hakam Servant of the Arbitrator
Abdul-Hakeem Servant of the Wise Abdul-Haleem Servant of the Mild, Patient
Abdul-Hameed Servant of the Praiseworthy, the Ever-Praised Abdul-Haseeb Servant of the Respected, Esteemed
Abdul-Jaleel Servant of the Great, Revered Abdul-Qaadir Servant of the Capable
Abdul-Kareem Servant of the Noble, Generous Abdul-Lateef Servant of the Kind
Abdul-Majeed Servant of the Glorious Abdul-Muiz Servant of the Giver of Might and Glory
Abdul-Mutaal Servant of the Most High Abdul-Mujeeb Servant of the Responder
Abdul-Mateen Servant of the Firm, Strong Abdul-Muhaimin Servant of the Supervising, the Guardian, the Protector
Abdul-Nasser Servant of the Helper, Granting Victory Abdul-Qudoos Servant of the Most Holy
Abdul-Qahaar Servant of the Subduer, the Almighty Abdul-Raafi’ Servant of the One Who Raises (intellect, esteem), Elevates
Abdul-Raheem Servant of the Most Compassionate Abdul-Rahmaan Servant of the Mercifully Gracious
Abdul-Rasheed Servant of the Rightly Guided Abdul-Razaaq Servant of the Maintainer, the Provider
Abdul-Salaam Servant of the Peace Abdul-Raouf Servant of the Most Merciful
Abdul-Khaaliq Servant of the Creator Abdul-Saboor Servant of the Patient
Abdul-Samad Servant of the Eternal Abdul-Samee’ Servant of the All-Hearing
Abdullah Servant of God Abdul-Shakoor Servant of the Most Thankful
Abdul-Tawaab Servant of the Forgiver Abdul-Wadood Servant of the Loving
Abdul-Waahid Servant of the One Abdul-Wahaab Servant of the Giver
Abaan Old Arabic name Abbas Description of a lion
Al Abbas Description of a lion Abedin Worshippers
Abed Worshipper Adnan Proper name
Adham Black Ashraf More Honorable
Aadil Just Afeef Chaste, Modest
Ahmad Commendable, Praiseworthy Akram Most Generous
Alaa Nobility, Excellence Alaa Udeen Excellence of Religion
Ali Excellent, Noble Ameen Faithful, Trustworthy
Ameer Ruler, Prince Amjad More Glorious
Aamir Populous, Full, Prosperous Ammar The builder, constructor, one who prays and fasts a great deal
Amr Old Arabic name Anas A group of people (as opposed to other creatures)
Anees Close friend Aarif Acquainted, Knowledgable
Awad Reward, Compensation Ayoob A Prophet’s name
Ayman Lucky, On the right Aws Name of a tree
Azhar The most shining, Luminous Azzaam Determined, Resolved
Abu Bakr The companion of Prophet Muhammad Abul Khayr One who does good
Aasim Protector Asif Forgivness
Ataa Gift Arsh Dominion , Crown
Badr Udeen Full moon of the Faith Baha Beautiful, Magnificent
Baha Udeen The magnificent of the Faith Baahir Dazzling, Brilliant
Bahiy Udeen The magnificent of the Faith Bashaar Bringer of glad tidings
Basel Brave Basaam Smiling
Baasim Smiling Bilal The Prophet’s Muezzin(person who calls to prayer)
Bishr Joy Burhaan Proof
Dawoud A Prophet’s name Dhul Fiqaar The name of the Prophet’s Sword
Diyaa Udeen Brightness of the Faith Fadi Redeemer
Fadl Outstanding, Honorable Fadl Ullah The excellence of God
Fahad Lynx Faisal Decisive
Faakhir Proud, Excellent Fakhry Honorary
Fareed Unique Faaris Horseman, Knight
Faarooq He who distinguishes truth from falsehood Fateen Clever, Smart
Fawaz Successful Fidaa Redemption, Sacrifice
Faris Perspicacity Fuad Heart
Ghaalib Victor Ghasaan Old Arabic name
Ghaazi Conqueror Ghiyaath Succorer
Haady Guiding to the right Haamid Praising (God), Loving (God)
Hamza Lion Haani Happy, Delighted, Content
Humam Courageous and generous Haarith Plowman, Old Arabic name
Haaroon A Prophet’s name Hassan Beautiful
Haashim Name of the Prophet’s grandfather, Old Arabic name Hassaan Beautiful
Haatim Judge Haytham Young hawk
Haashim Generosity Huthayfa Old Arabic name
Husaam Sword Husaam Udeen The sword of the Faith
Ihsaan Beneficence Hussein Beautiful
Houd A Prophet’s name Ibraheem A Prophet’s name
Idrees A Prophet’s name Ikrimah Female of a pigeon
Imaad Support, Pillar Imaad Udeen The pillar of the Faith
Imraan A Prophet’s name Irfaan Thankfulness
Iesa A Prophet’s name Is-haaq A Prophet’s name
Isaam Safeguard Ismaael A Prophet’s name
Izz Udeen Might of the Faith Jaabir Consoler, Comforter
Jaafar Rivulet Jalaal Glory of the Faith
Jamaal Beauty Jamaal Udeen Beauty of the Faith
Jameel Beautiful Jihad Strive
Jawad Openhanded, Generous Kamal Perfection
Kaamil Perfect Kareem Generous, Noble
Khairy Charitable, Beneficent Khair Udeen The good of the Faith
Khaldoon Old Arabic name Khalid Eternal
Khaleel Friend Khuzaymah Old Arabic name
Labeeb Sensible, Intelligent Luqmaan A Prophet’s name
Lutfi Kind and friendly Lu’ay Proper name
Ma’n Benefit Ma’d An old Arabian tribe’s name
Mahdy Guided to the right path Maahir Skilled
Mahmoud Praised Makeen Strong, Firm
Majd Glory Majd Udeen The glory of the Faith
Majdy Glorious Mamdouh One who is commended, Praised, Glorified
Mamnoon Trustworthy Mansour Aided (by God), Victorious
Marwan Old Arabic name Marzouq Blessed (by God), Fortunate
Masoud Happy, Lucky Maysarah Ease, Comfort
Maazin Proper name Misbaah Lamp
Muaath Protected Ma’awiya A young dog or fox (First Umayyad Khalifah)
Muayid Supported Muhammad Praised
Muhannad Sword Mufeed Useful
Muhsin Beneficent, Charitable Muhtady Rightly guided
Mujaahid Fighter (in the way of Allah) Mukhtaar Chosen
Munthir Warner, Cautioner Muneer Brilliant, Shining
Muntasir Victorious Murtadhy Satisfied, Content
Moosa A Prophet’s name Musad Unfettered camel
Muslim Submitting himself to God Mustafa Chosen (One of the Prophet Muhammad’s names)
Mutasim Adhering (to Faith, to God) Mutazz Proud, Mighty
Mutaa Obeyed Mutee Obedient
Muwafaq Successful Nabhan Noble, Outstanding
Nabeeh Noble, Outstanding Nabeel Noble
Natheer Warner Nadeem Friend
Naadir Dear, Rare Naeem Comfort, Ease, Tranquil
Najeeb Of noble descent Naajy Safe
Najm Udeen The star of the Faith Naa’il Acquirer, Earner
Naasih Advisor Naseem Fresh air
Nasser Udeen Protector of the Faith Nawfal Generous, Old Arabic name for the sea
Nazeeh Pure, Chaste Naathim Arranger, Adjuster
Nooh A Prophet’s name Nu’man (Blood) Old Arabic name
Noori Shining Noor Udeen Brightness of the Faith
Omar Life, long living Omran Solid structure
Omeir Long living Ossama One of the names of the lion.
Qasim Divider Qatadah A hardwood tree
Qays Firm Qudamah Courage
Qutaybah Irritable, Impatient Rabah Gainer
Rabee’ Spring Rafee’ Kind friend
Ragheb Desirous Ra’ed Leader
Rajab The seventh month of the Muslim year Raakin Respectful
Raamiz Symbol Rashad Integrity of conduct
Rashid Rightly guided, Having the true Faith Raatib Arranger
Ridha Contentment Ridhwan Acceptance, Good will, Name of the keeper of the Gates of Heaven
Riyadh Gardens Sabeeh Beautiful
Saabir Patient Safiy Best friend
Safwan Old Arabic name (rocks) Saahir Wakeful
Saad Good luck Saeed Happy, Rivulet
Saajid One who worships God Salah Righteousness
Salah Udeen The righteousness of the Faith Saalih Good, Righteous
Salem Safe Saleem Safe
Salman Safe Sameer Entertaining companion (man)
Samir Entertaining companion Saariyah Clouds at night
Sayf Udeen Sword of the Faith Sayid Master
Shaady Singer Shafeeq Compassionate, Tender
Shareef Distinguished, Noble Shihab Flame, Blaze
Siraaj Lamp, Light Subhy Early morning
Suhayb Of reddish hair or complexion Suhail Name of a star
Sulayman A Prophet’s name Suoud Good luck
Taahir Chaste, Modest Talal Nice, Admirable
Talha Kind of tree Tamam Generous
Taamir One who knows dates Tarfah Kind of tree
Tareef Rare, Uncommon Tariq Name of a star
Tawfeeq Success, Reconciliation Tayseer Facilitation
Taymullah Servant of God Thaabit Firm
Thaqib Shooting Star Ubaadah Old Arabic name
Ubaidah Servant of God Ubay Old Arabic name
Umar Old Arabic name (Second Khalifah) Umaarah Old Arabic name
Umair Old Arabic name Uqbah The end of everything
Usaamah Description of a lion Utbah Old Arabic name
Wadee’ Calm, Peaceful Waahid Single, Exclusively, Unequalled
Wafeeq Successful Waa’il Coming back (for shelter)
Wajeeh Noble Waleed Newborn child
Waliyullah Supporter of God Waliyudeen Supporter of the Faith
Waseem Graceful, Good looking Yahyaa A Prophet’s name
Yaman Proper name Yasaar Ease, Wealth
Yaaseen One of the Prophet Muhammad’s names Yasir Wealthy
Yazeed To increase, Grow, Enhance Yoonus A Prophet’s name
Yoosuf A Prophet’s name Zaafir Victorious
Zaahid Abstemious, Ascetic Zakariya A Prophet’s name
Zakiy Pure Zayd Superabundance
Ziyad Superabundance Zuhayr Bright
Zaahir Bright, Shining