Here is a list of 99 beautiful names of Holy Prophet Muhammad al-Mustafa (pbuh ) with their meanings in English. MASLAK. -E-. HANAFI. AHLE - SUNNAT. -WAL. Asma-e-Muhammad (saw): Collection of the 99 beautiful names of Holy Prophet Muhammad al-Mustafa (pbuh) with their meanings in English. PDF | Narrated Abu Huraira: Prophet Muhammad SAW said, “Allah has ninety- nine names, i.e. one-hundred minus one, and whoever knows.
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Saints), that contains an interesting chapter on the virtues and blessing powers of Muhammad's ninety-nine names. The author recounts various traditions. 99 Name Prophet (Asma Un Nabi) - Free download as PDF File .pdf), Text File our Lord and our Master Muhammad r and his children, and his companions. 99 Names Of abtresdeorebgolf.tk - Download as PDF File .pdf), Text File .txt) or read online.
His neck was clean, shinning like silver and slender like an oriental jug. All the parts of his holy physique were quite appropriate and strong. His chest and belly were in a level. There was ample space between his two shoulders and all his joints were strong, a sign of courage and bravery, which was very popular in Arabia.
His holy body was white and radiant. A tiny line of black shining hair between his chest and navel shone like silver because of cleanliness. There was no hair on his nipples and belly. There was hair on his shoulders and hands. His wrists were wide and palms broad and his hands and legs were strong; signs of male potency and strength.
His fingers were long and arms and shins, clean and broad. The lower soles of his feet were long and his arms and shins, clean and broad. The lower soles of his feet were not leveled but hollow in the middle and did not touch the ground.
The back of his feet was so soft and clean that if a drop of water fell on it, it did not remain but slipped down.
While walking, he did not drag his feet on the ground but advanced lifting his feet. He used to lower his head as if descending from a height. He never tilted his head like arrogant persons. He walked with long steps and with soberness.
While talking with others, he never looked at others sideways like proud and affluent persons but always faced them directly. He mostly kept his eyes downcast, more towards earth, not the sky. While looking he did not open his eyes fully but looked from corners. He greeted first whomsoever he met. He always remained in thought and never blank in mind and without engagement.
He did not talk unnecessarily. While speaking, he never opened his mouth wide and yet his talk was always clear and understandable. His talk was comprehensive with few words and wide meaning clarifying the truth. Though not lengthy, his talk fully expressed the aim. His temperament was very soft without any harshness and adamancy. He never considered anybody low.
He was always thankful for even a small comfort and never scolded anyone. At the same time he did not praise the worldly eatables of this vanishing world. He did not become angry but at the violation of a right. No one could withstand his anger which did not disappear until he restored a usurped right by force. If he wanted to mention something with a sign he never did so with his eye but pointed to it with his hand.
To express wonder, he used to raise and move his hand sometimes striking his left hand with the right one. When angry for the sake of His Lord, he expressed it clearly. When happy he lowered his eyes and did not express too much of happiness. His laugh was only a smile which seldom gave out a noise. Sometimes his teeth shone like pearls when he smiled. He divided his working hours at home into three parts: a part for worship, a part for his wives and a part for himself. He never did any other thing in an hour reserved for work.
His own time was utilized for others without reserving any time for personal needs. First he met the appointed persons and then spent time with others. He gave attention to the need of others telling them what was beneficial to them and to the refinement of the society.
He used to repeatedly tell those present to convey his words to absentees. He also asked the present ones to convey to him the needs of those not present.
He used to say that undoubtedly God will help, on Judgment Day, one who conveys the needs of others to the rulers. Only this kind of useful discussion was being held in his meetings. The Holy Prophet S never took anyone to task for any mistake. His companions attended his gathering to gain knowledge and they returned to spread that knowledge to guide others. These were the ways of the Holy Prophet S in his house. Outside, the Holy Prophet S never indulged in vain talk.
He pleased others and never hated anybody. He always respected the leaders and chiefs of other communities making them guardians of those people. He saved himself from the evils of others but never separated himself from them. He did not stop behaving with them in a noble and pleasant manner. He always met his companions and acquainted himself with their condition.
He praised their admirable and popular goodness and encouraged them. He tried to make people dislike their undesirable things so that they might give up evils. Everything that the Prophet did was in moderation.
He never overlooked the problems of others so that they too may not ignore them and so that they might not incline to falsehood. He never hesitated to express truth and never gave up the right thing. He gave company to good people. In his view, nobler was one who cared more for the good of Muslims and noblest was he that behaved in the best manner with others. His meetings never either began or ended without remembering Almighty Allah.
He never reserved a particular place for himself in a gathering nor did he ever allow others to do so. While entering a gathering, he sat in the last available vacant seat and also encouraged others to do so.
When he sat with anybody, he never got up until the other man arose. If anybody demanded anything, the Holy Prophet S fulfilled it to the best of his ability. Otherwise he replied to him in the sweetest manner with a pleasing promise. His sweet behavior covered the entire world. In his view, all people have equal rights. His gatherings were always full of piety, patience, modesty, truth and honesty without any kind of noise.
All behaved with justice, equity, goodwill and kindness. Everybody advised others to practice piety and behaved with mutual humility. They honored the aged and were kind to the young. They gave preference to the needs of others over their own and assisted the poor. The Holy Prophet S always met others with a smiling face and kind attitude.
No one ever experienced any discomfort in his company. He was never rude in talk or harsh in behavior. He never uttered obscene words or talked bad of others; or describe their defects or over praise anybody.
He ignored unpleasant things. Nobody ever felt disappointed after meeting the Holy Prophet S. He never quarreled with others or indulged in excessive talk. He paid no attention to useless things.
He never scolded anyone or condemned anybody. He never found fault with others. When the Holy Prophet S was speaking in a meeting, the audience used to be so attentive and motionless as if birds perched on their heads which they did not want to be disturbed. No one could quarrel in his presence. If someone was speaking, others listened attentively and never talked in between. The Holy Prophet S shared the wonder and pleasant mood of the audience.
He used to tolerate even the uncivilized behavior of illiterate desert Arabs. When the companions brought such persons and when they asked the Holy Prophet S about something, he replied to them also satisfactorily. In that case either the Holy Prophet S would stop him or go away from there. The Holy Prophet S was all patience and forbearance. Nothing could make him furious or restless. He was always careful of four things: to do good so that others might follow him, to avoid evil so that others may follow suit, make more effort for something which was more beneficial for the community and to undertake a deed which would guarantee the good of both the lives of Ummah.
It is mentioned in a reliable tradition that Imam Muhammad Baqir a. No one was anywhere near the beauty and character of the Holy Prophet S nor could one ever be so. He said in another tradition that there was a mole on the lower lip of the Prophet. O son of the chaste lady! Testify to the Ummee Prophet, who is the possessor of a camel, armor, headwear and a staff and whose eyes will be wide and forehead vast and eyebrows clear and nose long and teeth white.
His neck will be like a silver jar radiating at the lower part as if gold plated. Thin hair will grow from his chest to the navel.
There will be no hair on his whole chest and belly. His complexion will be wheaten. In every gathering he will appear tall. Drops of perspiration on his face will look like pearls spreading the fragrance of musk.
His like will be seen neither before him nor after him. He will be a great admirer of fragrance and will marry a number of women. He will have fewer children but his progeny will extend through his auspicious daughter, who will have a house in Paradise; wherein will be neither gloom nor sorrow. He will maintain that daughter till last as Zakariya had maintained his mother.
Two sons will be born to that daughter, who will be martyred in the due course. Fortunate is one born in his time and who will hear his words directly from him. Isa a. Its shade covers all heavens. Its root is Rizwan, its water is the spring of Tasnim, which in winter tastes like camphor and ginger.
One who drinks from it even a mouthful will never feel thirsty. O Isa! I will raise you up to the heavens and then send you back to the world in the last age so that you may worship with them as they are a blessed community. When Abu Dharr reached there, he saw the Prophet asleep. Abu Dharr took a dry stick and broke it just to ascertain whether he was really asleep. Do you not know that I see you in my sleep as I see you when awake?
My eyes sleep but not my soul. Therefore keep your rows straight in prayer; otherwise God will put discord in your hearts. After partaking it, his sexual potency multiplied to the power of forty males.
Both Shia and Sunni scholars have narrated many miracles relating to the holy physique of the Holy Prophet S. Some of them are: First: His holy face was always radiant and during night, it brightened the walls like lamp.
Listings of the most beautiful names are compiled from sources including the Quranic revelation and the prophetic sayings. Listings of appellations may also include Quranic phrases, such as "knower of what is hidden and manifest" alim al-ghib washhadah, Some appe llations are derived from analogous reasoning qiyas by deriving a name from an action that the Quran describes God carrying out. For instance, God is described as prevailing in his purpose wallah ghalib ala amrihi, ; hence, some listings of divine appellations include the name "the one who prevails" al-ghalib.
Listings may also include several names that derive from the same Arabic root but have subtle shades of meaning. For instance, the names al-ghaffar, al-ghafor, and al-ghajir all derive from the root letters gh-f-r and evoke different aspects of God 's forgiving nature see , , and , respectively. This treatment includes philosophical discussions of God's essence dhat and attributes sifat as well as plentiful volumes explicating the names and their various potencies and talismanic properties.
The names are broadly categorized into names of majesty jalal and those of beauty Jamal.
In addition, God is often described by pairings of opposite qualities. For instance, the Quran describes God as the ascendant and the intimate az-zahir wal-batin, God is understood to have a capacity to self-manifest in an unlimited number of ways without compromising the fundamental unity tawhid of God's being wajud.
In such theological discourses, the human being has a fundamental incapacity to comprehend the profundity of God's essence al-dhat , yet humans can acquire some knowledge of God through scripture, esoteric experi- ence, and reasoned consideration of God 's signs within the created universe.
The most beautiful names are held to be one such way in which humans can potentially come to know God. Certain names of God can be taken to signify the moral im- peratives and ethical potentials of the human being. For instance, human beings must cultivate generosity, while God is the most generous al-karim ; humans must strive to develop wisdom, while God is the most wise al-hakim ; humans must develop the capacity for patience, yet God is the most patient as-sabur ; and humans must develop the capacity for genuine love, while God is all-loving al- wadud.
In Muslim speculative theology kalam , God has incomparability with any other thing tanzih but has infinite proximity to human beings tashbih , so some knowledge of God is possible. The number of treatises on the most beautiful names of Allah is vast and con- tinues to expand. One widely esteemed work of the classical period is that of al-Ghazali, d.
Modern books on the subject abound. With a comparable eye for ethical and meta- physical implications of the divine appellations, another example of a modern approach to the subject comes from Sa'diyya Shaikh, an intellectual historian and feminist scholar from the University of Cape Town, who finds inspiration in the cosmology of Ibn at-Arabi to articulate how a combination of sincere devotion, a recognition of dependency on God, a process of self-purification, and observance of God's commands may increase one's receptivity to God's attributes of beauty AI-Azhar Mosque and University I jamal.
However, as Ibn Arabi bas argued and as Shaikh highlights, suffering results when people-or society at large- are not attuned to the ontological reality of their absolute dependence on God and consequently are ignorant of God's at- tributes of majesty jalal. In turn, Shaikh suggests that patriarchy can be de- scribed as a misalignment of a community with this divine majesty.
Shaikh suggest that the most beautiful names are also relevant for legal discourse and describes this merging of justice and mercy, which is at the essence of God's relation to creation, as a principle that should encompass interhuman relationships.
Concepts of divine qualities and attributes also have interfaith resonances.
For instance, David B. Burrell has explored this topic at length by looking compara- tively at names for God in the works ofal-Gbazali mentioned above , in the writ- ings of the Christian theologian Saint Thomas Aquinas d.
The divine appellations are also a common theme in Islamic calligraphy and artistry, ancient and modern alike. The 99 Beautiful Names of God.
The Prophet Muhammad and the Origins of Islam
Translated by David B. Burrell and Nazih Daher.He nurtures this talent and the proceeds from his work entirely go to the benefit of orphan children around the world. An image of the Prophet Muhammad at the beginning of a book endows the volume with the highest form of blessing and sanctity. O Messenger of Allah S! The Great The Forgiver. His neck will be like a silver jar radiating at the lower part as if gold plated.