The Islamic Naming System jabir ibn Abdullah (RA) reported that the Prophet (SAW) decided to forbid nameslike Ya laa aflah (successful), Yasaar (wealth) and Naafi (beneficial). http://www.themuslimwoman.com/IslamicNames/IslamicNaming.htm
Extractions: The Islamic Naming System Islam places great emphasis on the clear identification of family relationships. The Prophet (SAW) himself said, "Learn enough about your lineage to know your blood relatives and treat them accordingly." (At-Tirmidhee) That is, family lines should be known well enough to prevent marriages within the forbidden degrees and to determine blood and family obligations. "Call them by (the names of) their father's, that is more just in the sight of Allah..." (Al-Ahzab 33:5) Once this principle became part of the divine law, the Prophet (SAW) was instructed to further emphasize it by a series of warnings. For example, on one occasion he said, "He who knowingly attributed his fatherhood to someone other than his real father will be excluded from paradise." (Bukhari, Muslim, Abu Dawood) Abu Dharr (RA) also related that he heard the Prophet (SAW) say, "He who deliberately lets himself be called the son of someone other than his father is guilty of disbelief (kufr)." (Bukhari, Muslim, Abu Dawood) "Do not claim piety for yourselves for He knows best who is God-fearing." (An-Najm 53:32)
Muw8 from Yahya ibn Sa id from Amr ibn Kathir in aflah from Abu Muhammad, So jabir ibn Abdullah came to him, and he gave him three cupped handfuls. http://bewley.virtualave.net/muw8.html
Bukhari21 It is related that A isha said, aflah asked for permission to visit me and Idid not It is related that jabir ibn Abdullah said, When the Prophet, http://bewley.virtualave.net/bukhari21.html
Extractions: Chapter 55. Book of Testimony I: What has come about the claimant producing clear proof The words of Allah Almighty, And the words of Allah Almighty, "O you who believe! Be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of everything you do." II: When a man claims that another is just and says, "We only know good of him," or says "I only know good of him." 2492. It is related from 'Urwa, Ibn al-Musayyab, 'Alqama ibn Waqqas and 'Ubaydullah about the story of 'A'isha - and some of their report confirms other parts - when the people of the lie spoke against her, and, when the revelation was delayed, the Messenger of Allah, may Allah bless him and grant him peace, summoned 'Ali and Usama to consult them about divorcing his wife. Usama said, "Keep your wife. We know only good about her." Barira said, "I have not seen her do anything for which I could criticise her beyond the fact that she is a young girl who sleeps, neglecting her family's leaven so that the sheep comes and eats it." The Messenger of Allah, may Allah bless him and grant him peace, said, "Who will help us against a man whose injury in the people of my house has reached me? By Allah, I only know good of my wife. They mentioned a man about whom I only know good." III: The testimony of the eavesdropper
Islamfact.com - Studies In Ibadhism jabir b. Zaid said, ibn Abbas was asked about the Quran whether anything aflah. How did it happen that the Ibadhis of North Africa adopted one clear http://www.islamfact.com/books-htm/ibadi/57.htm
Extractions: Home Topics Learn Prayer Site Map ... Islam And Christianity Among the main questions on which opinion differed so much in Islamic theology in general are the questions of creation of the Quran, and the work of God. Reports on the early state of Ibadhi theology show that this problem was discussed in a limited way. In fact, the only piece of information on this matter was concerned with the question of adding to the Quran or omitting from it. Jabir b. Zaid said, "Ibn Abbas was asked about the Quran whether anything could be added to, or omitted from it? He said "The Prophet said, 'God curses him who adds to the Quran.'" Then he said, "He who disbelieves in one letter disbelieves in the whole Quran" . Jabir also reported that 'Uqbah b. Amir al-Juhani said, "The Prophet led us at the dawn prayer; he recited the two chapters (of Daybreak and Men) (al-Mua'awwadhatayn), then he said, 'O Uqbah, these two suras are the best of the suras of the Quran, the book of Psalms, the Bible, and the Torah.'" 'Uqbah said, "Some people say that they are not part of the Quran - they lied and sinned
MUTTAQUN.COM-- Names: According To Quran And Sunnah Hadith Muslim 5331, Narrated jabir ibn Abdullah Barakah (Blessing),aflah (Successful), Yasar and Nafi , but I saw that he kept silent after that and http://muttaqun.com/names.html
Extractions: Names According to Quran and Sunnah If something is not classified as haram (prohibited) in the Deen (religion/way of life of a Muslim), then it is halal (permitted). Retaining a name that (1) does not identify itself with/contain anything Islamically forbidden and (2) is not a Name of Allah , has not been declared haram. It is according to sunnah (the examples of the Prophet's life what he said, did, implemented, how he implemented), to change a bad name (whether it is an Arabic name or any other language) immediately, and it is permissible according to sunnah to exchange a name for a better one. According to Sheikh Muhammed Salih Al-Munajjid, "...if one's name is Abdul-Messiah, for example, or similar such names, then he is obligated to change it, as the Prophet had people with the names Abdul-Ka'bah and Abdul-Uzzah change their names upon accepting Islam. If the original name does not comprise or imply anything forbidden in Islam, then he or she is permitted to retain it (such as the name George, for example). As noted, though, it is preferable to change it to an Islamic name, as this also distinguishes him or her from the kuffaar." While it is not haram to retain the name under the conditions listed above, the Muslim has a responsibility to the Sunnah of the Prophet
Institute For The Secularisation Of Islamic Society whom concept Algorithm is named), the tables of jabir b. aflah and Zarqali . First, to quote your names, jabir ibn Haiyan, alKindi, al-Khwarizmi, http://www.secularislam.org/visitors/28.htm
Extractions: Visitor Feedback, Page 28 Shias, Qadiyanis exposed in the previous page. UNABATED CRIMES AGAINST WOMEN IN THE USA, a report too in the previous page, which is page 27. "the "West" is a far better place to live in", THIS STATEMENT OF YOURS IS WRONG. Home sweet home, indeed I agree, but major part of your home is Latrine, bathroom, Kitchen, dining room, and the circling compound, where we don't live. Similarly You have seen only focussed picture of the west, the bed room of your home. You know how science went to Europe. You are just a kid in these matters, You know who are Illuminati, you know who free masons are. These are facts, perception and comprehension of which only begins from the horizon of what you have understood so far in life.
Quraan.com Authentic Islamic Literature Malik from Yahya ibn Said from Amr ibn Kathir ibn aflah from Abu Muhammad, So jabir ibn Abdullah came to him, and he gave him three times as much of http://www.quraan.com/index.aspx?tabindex=9&tabid=24&bid=3&cid=21
SUNAN ABU-DAWUD, BOOK 41: General Behavior (Kitab Al-Adab) Narrated jabir ibn Abdullah ; AbuTalhah ibn Sahl alAnsari my people to givethe names Nafi (beneficial), aflah (successful) and Barakah (blessing). http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud/041.sat.html
Extractions: Partial Translation of Sunan Abu-Dawud, Book 41: General Behavior (Kitab Al-Adab) Book 41, Number 4756: Narrated Anas ibn Malik: I served the Prophet (peace_be_upon_him) at Medina for ten years. I was a boy. Every work that I did was not according to the desire of my master, but he never said to me: Fie, nor did he say to me: Why did you do this? or Why did you not do this? Book 41, Number 4757: Narrated AbuHurayrah: The Apostle of Allah (peace_be_upon_him) used to sit with us in meetings and talk to us. When he stood up we also used to stand up and see him entering the house of one of his wives. One day he talked to us and we stood up as he stood up and we saw that an Arabi (a nomadic Arab) caught hold of him and gave his cloak a violent tug making his neck red. AbuHurayrah said: The cloak was coarse. He turned to him and the Arabi said to him: Load these two camels of mine, for you do not give me anything from your property or from your father's property. The Prophet (peace_be_upon_him) said to him: No, I ask Allah's forgiveness; no, I ask Allah's forgiveness; no, I ask Allah's forgiveness. I shall not give you the camel-load until you make amends for the way in which you tugged at me. Each time the Arabi said to him: I swear by Allah, I shall not do so.
Muslim Women In History (www.islaam.org.uk) Jamila bint Thabit bin Abi alaflah, sister of Asim, wife of Umar b. al Khattab, ibn Sa d mentions on the authority of jabir that Umar said to the http://www.sunnahonline.com/ilm/sisters/0006.htm
Extractions: Home Knowledge For Our Sisters Muslim Women in History Various Sources (referenced in article) Umm al Muqtadir-billah She directed state affairs due to the incapacity of her son, the Abbasid caliph al-Muqtadir-Billah, in the early fourth century A.H. In a public square in Baghdad, she set up a tribunal for the purpose of settling people's petitions and lawsuits one day a week. She placed one of her female courtiers as judge. People were scandalized and no one came to her on the first day. On the second day, the woman courtier brought the famous judge Abul Hassan so the public would know that there was scholarly approval. Many wronged people benefited from this increased access to justice, so people soon overcame their resistance to this idea. Some fourteen years later, military officers formented resentment at the female influence in the state, and staged a coup. After a failed attempt, they killed Muqtadir in a second coup in 320 A.H. His mother, who became ill from shock, was imprisoned. The new caliph, Al-Qahir, demanded all her wealth and brutally tortured her. He then tried to force her to dissolve all her awqaf (trusts) and appoint his agent to sell them. She retorted, "I established these awqaf in the name of charity and in the name of closeness to Makkah and Madinah, for the weak and the poor, and I will not authorize their dissolution and sale." Qahir then dissolved and sold them anyway (without the formality of her approval). In 321, Umm al-Muqtadir's condition worsened due to the torture. A prominent townsman who had been her son's supporter cared for her at his own mother's home. She died that year and was buried in the cemetary she had founded on Al-Rusafa (a bank of the Tigris River).
Loq-Man Translations Gerard, who reminded Hunayn ibn Ishaq of Toledo, translated into Latin more concept Algorithm is named), the tables of jabir b. aflah and Zarqali. http://www.loqmantranslations.com/ArabicFacts/Europeans.html
Extractions: Consulting Translators Contact Us As early as eleventh century Toledo became a center for the transmission of Arabic (Islamic) culture and science to Europe. A number of translators flourished there. Among the scholars, who flocked to it from all over Europe, were Gerard of Cremona (1117- 1187) and John of Seville. Other famous translators were Adelard of Bath, Robert of Chester, Michael Scot, Stephenson of Saragossa, William of Lunis and Philip of Tripoli. The early translations were primarily into Latin and some into Hebrew. Subsequent translations were done from Latin or Hebrew into vernacular languages of Europe.Many translators at Toledo had neither command over the Arabic language nor sufficient knowledge of the subject matter. They translated word for word and, where they failed to understand, Latinized the Arabic words. Under the supervision of Archdeacon Domenico Gundisalvi, and with the cooperation of the Hebrew Johannes ben David, the school of the Archbishop of Toledo rendered into Latin a large number of Arabic works on science and philosophy. Gerard, who reminded Hunayn ibn Ishaq of Toledo, translated into Latin more than seventy Arabic books on different subjects. He was born in 1114 in Cremona, Italy. He went to Toledo, Spain to learn Arabic so he could translate available Arabic works into Latin. Gerard remained there for the rest of his life and died in 1187 in Toledo, Spain (Andalusia). Gerard's name is sometimes written as Gherard. Among his translations were the
Navngivning jabir ibn Abdullah sagde, at Profeten forbød navne som Ya laa (ophøjet)Baraka (velsignelse) aflah (succesful) Yassaar (rigdom) og Naafi (fordelagtig). http://www.barn-i-islam.dk/navngivning.htm
Extractions: Navngivning Islam lægger stor vægt på, at man kan kende sine familierelationer gennem sit navn. Profeten har sagt: "Lær så meget omkring dine familierelationer, at du kender dem og behandl dem derefter". (At-Timidhi) Det betyder, at familierelationer skal kendes godt nok, til at undgå ægteskab indenfor nær familie og for at kunne opfylde sine pligter overfor sin familie. Selvom, at det er en pligt for den Islamiske stat at tage sig af sine indbyggere, ligger det største ansvar hos familiemedlemmer. Derfor skal familierelationer, ifølge islamisk lov, være klare og nemme at gennemskue, og alle ændringer deraf er strengt ulovlige. Dette er meget klart beskrevet i det Islamiske navnesystem, i hvilket, hvert navn og placeringen af navnet viser det specifikke familieforhold. For eksempel navnet Khalid ibn Abdullah ibn Zaki al-Harbi, som i denne tid vil blive skrevet som; Khalid Abdullah Zakial-Harbi, betyder Khalid, søn af Abdullah, der er søn af Zaki fra Harb stammen. Systemet med at opkalde mennesker efter deres forfædre optræder i de fleste kulturer, selv i det danske, Ib, Jørgens søn blev til Ib Jørgensen. I før Islamiske tider brugte araberne, at ændre navnene på deres adopterede sønner til deres eget navn. Senere blev det forbudt af Allah (swt). Ibn Omar
Al-Muraja'at `Ikrimah ibn `Ammar, `Abdul`Aziz ibn Abu Salma, and `aflah ibn Sa`id. Al-Had s full name is Usamah ibn `Abdullah ibn jabir ibn al-Bashir ibn http://al-islam.org/murajaat/16.htm
Extractions: Letter 16 A Hundred Shi`a Authorities Relied upon by Sunnis Thul-Qi`da 1329 Yes. I will provide you in a hurry with what you have requested, confining myself to some of those personalities who were visited by people from far and wide, on the condition that I will not be required to elaborate on them, since there is no room for that in this brief exposition. Here are their names and the names of their fathers arranged alphabetically: Mizan saying, "Aban ibn Taghlib, MAW, of Kufa, is a persistant Shi`a. He, nevertheless, is truthful; so, we will rely on his truthfulness, and let him be punished for his innovation." He has also said that Ahmed ibn Hanbal, Ibn Ma`in and Abu Hatim put their trust in him. Ibn `Adi quotes him and says that he is "extremist in Shi`ism." AlSa`di describes him as "an open deviator." Ibn alThahbi goes on to describe the man's credentials, counting him as an authority relied upon by Muslim and authors of the four Sunan books, namely Abu Dawud, alTirmithi, alNisa'i and Ibn Majah, marking his name with the latter's initials. Refer to his narration of hadith in Muslim's Sahih
Untitled Ismail ibn Abd Allah, 546. 17. aflah ibn Hamid, 546 30. jabir ibn Mohammed,553. 31. Ja far ibn Ibrahim, 553. 32. Ja far ibn Ayas, 553 http://www.rafed.net/books/other-lang/zain-alabiden/index3.html
Project MUSE that point is to assert in unambiguous terms that he did not think much ofsuch people as ibn alHaytham and jabir b. aflah al-Maghribi (fl. 12th cent. http://muse.jhu.edu/journals/perspectives_on_science/v008/8.4saliba.html
Extractions: This short note is occasioned by the publication of a review essay by A. I. Sabra in this journal, under the title "Configuring the Universe: Aporetic, Problem Solving, and Kinematic Modeling as Themes of Arabic Astronomy." Sabra's review itself was in turn occasioned by the recent publication of four books (all in the 1990s), two of which were written as dissertations by Sabra's own students and under his own supervision, and the last two were written by the present author. As a review essay, Sabra's assessment of the books under consideration is rather fair, and as far as his assessment of the present writer's books is decidedly flattering, and, for all practical purposes, engaging enough to invite the reader to examine those books.
Abu Dawood Online Hadeeth Collection - MuslimAccess aflah ibn AbulQu ays entered upon me. I hid myself from him. Narrated Jabiribn Abdullah. The Prophet (peace_be_upon_him) said If any slave marries http://www.muslimaccess.com/sunnah/hadeeth/abudawud/011.html
Extractions: Partial Translation of Sunan Abu-Dawud, Book 11: Marriage (Kitab Al-Nikah) Book 11, Number 2044: Narrated Abdullah ibn Abbas: A man came to the Prophet (peace_be_upon_him), and said: My wife does not prevent the hand of a man who touches her. He said: Divorce her. He then said: I am afraid my inner self may covet her. He said: Then enjoy her. Book 11, Number 2045: Narrated Ma'qil ibn Yasar: A man came to the Prophet (peace_be_upon_him) and said: I have found a woman of rank and beauty, but she does not give birth to children. Should I marry her? He said: No. He came again to him, but he prohibited him. He came to him third time, and he (the Prophet) said: Marry women who are loving and very prolific, for I shall outnumber the peoples by you. Book 11, Number 2046: Narrated Abdullah ibn Amr ibn al-'As: Marthad ibn AbuMarthad al-Ghanawi used to take prisoners (of war) from Mecca (to Medina). At Mecca there was a prostitute called Inaq who had illicit relations with him. (Marthad said:) I came to the Prophet (peace_be_upon_him) and said to him: May I marry Inaq, Apostle of Allah? The narrator said: He kept silence towards me. Then the verse was revealed:"....and the adulteress none shall marry save and adulterer or an idolater." He called me and recited this (verse) to me, and said: Do not marry her. Book 11, Number 2047:
M A C V A Y S I A: June 2004 in the knowledge of the Arabic scholars ibn Sina, ibn Rushd and jabir ibnAflah (known in the West as Avicenna, Averroes and Geber respectively). http://macvaysia.blogspot.com/2004_06_01_macvaysia_archive.html
Extractions: What does this mean? BlogThis! Darul Fahim When I was born my parents gave me the name Jordan Francis MacVay. My mother got the name Jordan from a Joan Baez song. Francis was the name of my paternal grandfather, Francis Reginald MacVay. My last name, MacVay, was a given, since it is my family name and everyone born into the family gets it. When I converted (perhaps I should say reverted) to Islam four years ago, I thought it would be nice to take a Muslim name. Thus began the quest for an appropriate name, and an appropriate way to combine it with my birth name. I went through several names that seemed appropriate at the time, and kept changing my mind (as I often do). As a result, there's one name on our wedding invitations and another on our Malaysian marriage registration. And now it has changed yet again. It was important to me that I find a balance between the name I was given by my family and the one I choose for myself. One thing's for sure: I'm never going to drop my first name, Jordan. A Muslim is only supposed to drop the first name if it has a bad meaning. Perhaps it could be argued that my name does have a bad meaning, since it was originally given to European children baptised with water brought back from the Jordan River by returning Crusaders (who raped and pillaged their way through the Middle East). However, there's a Muslim country with the name Jordan. Also, if you look at the meaning, it comes from the Hebrew Yarden, from the root Yarad, to descend, flow down or prostrate. Prostrate? Sounds like a Muslim name to me. In fact, the meaning is quite close to the Arabic name Sajid. I'm not going to change my name to Sajid though, because my name is Jordan.
MALIK'S MUWATTA, BOOK 21: Jihad Yahya related to me from Malik from Zayd ibn Aslam from Abu Salih asSamman Malik from Yahya ibn Said from Amr ibn Kathir ibn aflah from Abu Muhammad, http://www2.iiu.edu.my/deed/hadith/malik/021_mmt.html
Extractions: Translation of Malik's Muwatta, Book 21: Jihad Courtesy of ISL Software , makers of the WinAlim Islamic database Book 21, Number 21.1.1: Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "Someone who does jihad in the way of Allah is like someone who fasts and prays constantly and who does not slacken from his prayer and fasting until he returns." Book 21, Number 21.1.2: Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah guarantees either the Garden or a safe return to his home with whatever he has obtained of reward or booty, for the one who does jihad in His way, if it is solely jihad and trust in his promise that brings him out of his house." Book 21, Number 21.1.3: Yahya related to me from Malik from Zayd ibn Aslam from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Horses are a reward for one man, a protection for another, a burden for another. The one who has them as a reward is the one who dedicates them for use in the way of Allah, and tethers them in a meadow or grassland. Whatever the horse enjoys of the grassland or meadow in the length of its tether are good deeds for him. If it breaks its tether and goes over a hillock or two, its tracks and droppings are good deeds for him. If it crosses a river and drinks from it while he did not mean to allow it to drink it, that counts as good deeds for him, and the horse is a reward for him.
Chapter 1 ibn alKhiyaratayn The Death of his Mother His Nursemaid His Physical Qualities jabir al-Ansari 2. Abd Allah b. Abbas 3. Al-Zuhri http://www.balagh.net/english/ahl_bayt/zayn_al_abidin/
Extractions: Yahya related to me from Malik that he had heard that a man said to Abdullah ibn Abbas, "I have divorced my wife by saying I divorce you a hundred times. What do you think my situation is?" Ibn Abbas said to him, "She was divorced from you by three pronouncements, and by the ninety-seven, you have mocked the ayat of Allah." Yahya related to me from Malik that he had heard that a man came to Abdullah ibn Masud and said, "I have divorced my wife by saying I divorce you eight times." Ibn Masud said to him, "What have people told you?" He replied, "I have been told that I have to part absolutely from her." Ibn Masud said, "They have spoken the truth. A person who divorces as Allah has commanded, Allah makes it clear for him, and a person who obscures himself in error, we make stay by his error. So do not confuse yourselves and pull us into your confusion. It is as they have said."
Extractions: Translation of Sahih Muslim, Book 25: The Book on General Behaviour (Kitab Al-Adab) Chapter 1: FORBIDDANCE IN CALLING ONE (OTHER THAN ALLAH'S APOSTLE) WITH THE KUNYA OF ABU'L-QASIM AND THE FACT PERTAINING TO GOOD NAMES Book 025, Number 5314: Anas reported that person at Baqi' called another person as" Abu'l- Qasim," and Allah's Messenger (may peace be upon him) turned towards him. He (the person who had uttered these words) said: Messenger of Allah, I did not mean you, but I called such and such (person), whereupon Allah's Messenger (may peace be upon him) said: You may call yourself by my name, but not by my kunya. Book 025, Number 5315: Ibn Umar reported that Allah's Messenger (may peace be upon him) said: The names dearest to Allah are 'Abdullah and 'Abd al-Rahman. Book 025, Number 5316: Jabir b. 'Abdullah reported that a child was born to a perfon amongst us and he gave him the name of Muhammad. Thereupon his people said: We will not allow You to give the name of Muhammad (to your child) after the name of Allah's Messenger (may peace be upon him). He set forth with his son carrying him on his back and came to Allah's Apostle (may peace be upon him', and said: Allah's Messenger a son has been born to me and I havegiven him the name after the name of Allah's Messenger (may peace be upon him), whereupon Allah's Messenger (may peace be upon him) said: Give him my name but do not give him my kunya, for I am Qasim in the sense that I distribute (the spoils of war) and the dues of Zakat amongst you.
