(Friday speech was delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh on April 6, 1990)
Friday is the best day of the week. Imam Bukhari and Muslim reported that Prophet Mohammad (P.B.U.H.) had said, "We (Muslims) came last and yet we are the first on the day of judgment. They have received the books before us (meaning Torah and Injil). We have received the book after them (meaning the Qur’an). Friday was their day to be glorified. However, they disputed on that while Allah had told us Friday is the day to glorify. Thus they will follow us. The Jews glorify Saturday, and the Christians glorify Sunday."
Also reported by Imam Muslim, Abo-Dawod, Al-Nesaii, and Al-Termithi, that Prophet Mohammad (P.B.U.H.) had said, "The best day during which the sun have risen is Friday. It is the Day Adam was created. It is the day when Adam entered paradise and also when he was taken out from it. It is also the day on which the day of judgment takes place."
Muslims are supposed to do the following on Fridays:
Men are obligated to participate in Friday Prayer. Allah (S.W.T.) said in Surat Al-Jumauah, (verse 9), what can be translated as, "O’ you who believe! When the call is proclaimed to Prayer on Friday hasten earnestly to the remembrance of Allah, and leave off business. That is best for you if you but knew."
In addition, prophet Mohammad (P.B.U.H.) had warned from not attending Friday Prayer. Imam Muslim and Ahmad had reported that Prophet Mohammad (P.B.U.H.) said about people who do not attend Friday Prayer, "I wanted to ask a man to lead people in the prayer so that I may go and burn houses of men who did not attend the Friday Prayer with us" He also said reported by Imam Muslim, Ahmad and An-Nesaii, "Either they (meaning people who do not attend the Friday prayer) stop neglecting Friday prayers or Allah will set a seal on their hearts so they can not find the right path again." In another authentic hadith reported by Abu Dawod, Termithi, An-Nesaii, and Ibn-Majah, that the prophet (P.B.U.H.) said, "Who ever does not attend three Friday prayers, (without a valid excuse) Allah will set a seal on his heart"
It is also recommended to increase supplication especially at the last hour of the day since it is the hour when requests are replied by Allah. In an authentic hadith reported by Imam An-Nesaii, Abu-Dawod, and Al-hakim, that the prophet Muhammad (P.B.U.H) said, "Friday has 12 hours, one of which is the hour where cries are granted for Muslim believers. This hour is sought at the last hour after Asar."
It is encouraged to wish peace be upon prophet Muhammad (P.B.U.H.) during Fridays and Friday’s night because of an authentic hadith reported by Imam Abu-Dawod, An-Nesaii, and Ibn-Majah, that the Prophet Muhammed (P.B.U.H.) said, "The best day is Friday. On Friday Adam was created, and died. On Friday is the first time the trumpet is blown (meaning when every creature dies) and the second time the trumpet is blown (referring to resurrection). So increase the number of times you wish peace upon me since this prayer will be shown to me." They asked him, How will our prayers be shown to you after you have vanished. He replied, "Allah has prohibited earth to cause the body of prophets to decay."
It is also recommended that Muslims recite surat Al-Kahf, because of the authentic hadith reported by Imam Al-Baihaqee, and Al-Hakim, that the prophet Muhammad (P.B.U.H.) had said, "Who ever recites surat Al-Kahf on Friday, Allah will give him a light to the next Friday."
It is also recommended that Muslims clean and wash themselves and make sure they smell nice when they attend Friday Prayers. Imam Muslim and Bukhari reported that the prophet Muhammad (P.B.U.H.) said, "Every Muslim is obligated to wash on Fridays and wear his best cloth. Also, he should use perfume if he has any."
It is important to come early to the Friday prayer. All of the hadith collectors, except Ibn-Majah, reported in an authentic hadith that the prophet Muhammad (P.B.U.H) said, "If one washes himself and then went to Friday Prayer, it is considered as if he donated a camel for the sake of Allah. However, If he went in the second hour then it is considered as if he donated a cow and if the third hour then as if he donated a big sheep and if the fourth hour then as if he donated a chicken and if the fifth hour then as if he donated an egg. Then when the Imam starts delivering the speech the angels come and listen to it." Also in anther authentic hadith reported by Imam Abu-Dawod that the Prophet Muhammad (P.B.U.H.) said, "On Friday the angels come to stand on the doors of the mosque (masjid), the angels record who comes first, if the Imam starts delivering the speech, the angles close their files and come to listen to the speech."
It is forbidden to work on Fridays after the call for the prayer was announced because Allah says in surat Al-Jumu’ah, (verse 9), what can be translated as, "When the call is proclaimed to prayer on Friday hasten earnestly to the remembrance of Allah, and leave off business."
Also, it is forbidden to talk during the Khutbah. Several sayings of prophet Muhammad (P.B.U.H) covers this subject. In an authentic hadith reported by (the group of Ahadith collectors), except Ibn-Majah that prophet Muhammad (P.B.U.H) said, "If you told your friend to pay attention on Friday while the Imam is delivering the speech then you committed a sin of vain talk." Another authentic hadith which was reported by Imam Ibn-Majah and Attermizi that prophet Muhammad (P.B.U.H.) said, "Even who touches the gravel on the floor then he committed vain talk, and he who does commit that there will be no (Jumuah) Friday for him."
It is also disliked to walk between sitting people during Friday gathering unless there is an empty spot to fill. In an authentic hadith reported by Imam Abu-Dawod, An-Nesaii, and Ahmad that, A man came and started walking between people during a Friday gathering while Prophet Muhammad (P.B.U.H) was delivering his speech, so the Prophet told him, "Sit because you caused harm to other people and came in late."
It was not legislated to consider Friday as a day off and not work during it. Because Allah (S.W.T.) said in surat Al-Jumu’ah, (verse 10), what can be translated as, "And when the prayer is finished, then you may disperse through the land and seek of the bounty of Allah." It was not a habit of any of the companions to consider Friday as a day to take off work. On the contrary Imam Al-Malek said, "It is disliked to take Friday off since we will be resembling the Jews and Christians for taking, respectively, Saturday or Sunday off."
Finally , there are two important matters for us in this country to be cautioned of. First of all, we must not neglect Friday Prayers because of work, study, or other matters. Every Muslims should make attending Friday Prayer as his top priority. It is important to do so since ignoring it three times with no valid reason will cause the heart to be sealed from the right path.
The second matter to watch for is the loosing of one’s interest in the importance of Friday. This is especially important for the growing generation who are used to the concept of weekend being Saturday and Sunday and know almost nothing about the importance of Friday in the eyes of Muslims. So it is our duty to remind them and ourselves about this great day which is the best day of the week and try to spend it according to Islamic teaching.
Source: Intellectual property of IAR
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Friday, December 17, 2010
Saturday, December 11, 2010
Eid al-Adha
What is Eid al-Adha?
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2010, Eid al-Adha will begin on November 16th, and will last for three days.
What does Eid al-Adha commemorate?
During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:
"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.
What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter.
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2010, Eid al-Adha will begin on November 16th, and will last for three days.
What does Eid al-Adha commemorate?
During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:
"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.
What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter.
The right way to pray
Prayer for begginers with sound Click Here
All praise is to Allah alone and may His peace and blessings be upon His messenger Muhammed our Prophet also his family and his companions.
The objective of this concise topic is to explain how Prophet Muhammad (Peace and blessings of Allah be upon him) used to perform his prayers. I would like to present this explanation to every Male and Female Muslim so that they may strive to take up the Prophet's manner in performing their prayers as a model for them. It was narrated by Al Bukhari that Prophet Muhammad (Peace and blessings of Allah be on him) had said: "Perform your prayers in the same manner you had seen me doing." Therefore, here is the explanation for the Prophet's manner of prayer.
1. To perform completely the ablution, adopting the method commanded by Allah in the Quran: Wash your self.
"0 ye who believe, when ye prepare for prayer, wash your faces and your hands (and arms) to the elbows, rub your heads (with water) and (wash) your feet to the ankles."(5:6 Al-Quran)
The Prophet (peace and blessings of Allah be on him) said:
( prayer without ablution is invalid)
2. To turn one's face and whole body towards the Ka'aba.
The Holy House at Makkah, intending by Heart to perform the prayer which he wants to fullfil.
l. Whether it is an Obligatory prayer or a Supererogatory prayer, the worshipper in all cases, should not pronounce his intention openly, because neither the Prophet nor his companions used to utter the intention for prayer. Thus, pronouncing the intention for prayer in audible voice is a heresy and an illicit action. Whether the individual be an Imam or performs his prayer individually, he should make (A Sutra) i.e. a curtain for his prayer. Directing the face towards the Qibla (The Ka'aba at Makkah) is an imperative condition for every prayer . However, there are few exceptions for this rule explained in authoritative books for whom who wish to refer. ”If you don’t know the Direction to the Kabba.
3. To pronounce "Takbirat Al Ihram" that
is to say:" Allahu Akbar" celebrating by that the greatness of Allah and looking meanwhile, downwards to the place where he will prostrate.
4. To raise one's hands up to the level of the shoulders or near to the lobes of his ears, while pronouncing "Takbirat Al-Ihram".
5. To put one's right hand over his left hand and left wrist, and put them both over his chest, as the Prophet (peace and blessings of Allah be upon him) used to do.
6. It is advisable that the worshipper recite
"Allahumma baid bayni wa bayena khatayaya kama baadta bayena al-mashriki wal maghribi, Allahumma naqqiniy' min khatayaya kama yonaqa al thawbo alabyado min aldans.. Allahumma igysilniy min khatayaya bilmai wathalgi walbarad."
This supplication means:
"O Allah, separate me from my sins as You have separated the east and west. 0 Allah, clean me of my sins as the white rope is cleaned from dirt. 0 Allah, wash off my sins with water, snow and hail.” or he may say instead:
"Sobhanaka Allahumma wa bihamdika watabaraka Ismoka wata'la jaddoka wala ilaha ghayroka"
This supplication means:
"Praise and glory be to Allah. Blessed be Your Name, exalted be Your Majesty and Glory. There is no god but You."
Or he may say any other supplications which the Prophet, (peace and blessings of Allah be on him) used to say in his prayers. It is better to recite these supplications alternately, the first one in the morning prayer "Fajr", the second in the noon prayer "Zuhr", each one by turn, in conformity with what the Prophet used to do.
After reciting the opening supplication, the worshipper says:
"Aouzo billahi min al-shaytani-r-ragim"
Which means?
"I seek protection of Allah against the accursed Satan."
Then he says:
"Bism illahi-Rahmani Raheem"
Which means?
"In the name of Allah, the All Merciful, the
All Compassionate."
Then recites the Fatiha (The opening Sura of the glorious Quran). Prophet Muhammad, may peace and blessings be upon him said:-" Prayer without reciting the F atiha is invalid".
The worshipper should say "Almeen" after reciting the Fatiha loudly if the prayer is said loudly, and whisper it in inaudible prayers. To be in conformity with the traditions of the Prophet, the worshipper is advised to recite verses from medium size Suras of the Quran in the Zuhr (noon), Asr (late afternoon), and Isha (night) prayers. As for the Fajr (morning) prayer, the worshipper is advised to recite a passage from the long Suras of the Quran. He has the choice in Maghrib prayer (Evening prayer) either to recite passages from the long Suras or from the short Suras of the Quran.
7. Then, the worshipper bows in "Ruku " raising his hands up to the level of his shoulders or ears while saying " Allahu Akbar" " Allah is Great" then bends down, making his head and back on one level and putting his hands with the fingers spread on his knees. ,The worshipper should feel serenity and tranquility while bowing, he should say thrice at least:
, "Subhana Rabbiayl A'zim"
Which means?
"Glory be to my Lord, the Almighty."
It is advisable to say while bowing in addition to that:
"Subhanak-Allahumma Rabbana wa bi hamdika, Allahumma ighfir liy"
Which mean.:
"Glory be to Thee, O Allah, and I praise Thee, forgive me my sins."
8. To raise one's head up from bowing, raising one's hands to the level of his shoulders or ears, saying, in case of being Imam or praying alone: -"Sami'a Allahu liman hamidah"
Which means?
" Allah listens to him who praises Him "
While resuming the standing position, he should say:
"Rabbana wa laka al hamdu hamdan katheera'n tayyiban mobarakan feehiy mil'a ssamawati wa mila alardhi wa mil'a ma baynahoma wa mil'a ma Shita min shiyin ba'ad"
This supplication means:
"Our Lord, praise be fore Thee only, praises plentiful and blessed as to fill the heavens, the earth, what in between, and fill that which will please Thee besides them."
But if the worshipper is a follower, and led in his prayer by the Imam he should say when rising up "Rabbana wa laka alhamd... - etc
The worshipper is advised to put his hands on his chest, as he had done before he bowed. Both Wa'il Ibn Haggar and Sahl Ibn Sai'yd reported that this was the manner of the Prophet when he used to raise his head up after bowing.
9. To prostrate saying: "Allahu Akbar" " Allah is Great". He should touch the ground with his knees before touching it with his hands, if that is possible to him. If not, he is permitted to touch the ground by his hand before his knees. His fingers and
toes should be directed towards the Qibla Makkah, and his hands should be stretched, and the fingers close together and not separated. In prostration, the worshipper should use these seven organs:
-The forehead, the nose, both hands, both knees and the internal parts of the toes.
These seven organs should touch the ground. Then the worshipper should say thrice or more:
"Suhhana Rahbiyal A'ala"
Which means?
"Glorified is my Lord, the Exalted."
It is advisable to say:
"Suhhanaka Allahuma Rahhana wa hi
hamdika, Allahuma Ighfir -Iiy."
This means:
"Glory be to Thee, Our Lord, and I praise Thee. Our Lord, forgive me ."
It is recommendable for the worshipper to exceed more,and more in supplications and ask for more from his Lord, because the Prophet, may peace and blessings of Allah be on him, said:
"As for bowing "Ruku" you should glorify your Lord during performing it, as for Prostration. you should do your best to
cate and ask for more from Him, because your supplications during prostration are more worthy to be accepted. "
The worshipper should ask his Lord for prosperity both in this worldly life and in the Hereafter. Whether it is an obligatory prayer or an optional prayer, the worshipper, while prostrating, should neither bring his hands close to his sides, nor stick his abdomen to his thighs, or his thighs to his legs. The worshipper's arms should be raised up from the ground because the Prophet, may peace and blessings of Allah be on him, prohibited putting the arms and stretching them on the ground, ordering that "adjust your prostration, keep straigtht in it, and stretch not your hands on the ground as dogs do. "
10. He should raise his head from prostration saying:
"Allahu Akbar" and lays his left foot flat on the ground and sits upon it, keeping his right foot erected, his hands on his thighs and knees, and says :
"O my Lord, forgive me, have mercy on me, guide me, provide me with your blessings and console me. "
The worshipper should feel tranquillity during this pause.
11. To prostrate again saying " Allahu Akbar" and repeating during his prostration what he did and said in the first prostration.
12. Then the worshipper raises his head saying " Allahu Akbar" taking a pause similar to the pause between the two prostrations; this is called "the pause for rest." It is recommended for the worshipper to do such a pause, but there is no sin if he desists from it. Then the worshipper rises up and stands supporting on his knees, or on the ground if he cannot support himself on the knees, reads the Fatihah (The opening Sura of the glorious Quran) and some other verses of the Quran and do as just as he did in the first
Rakaah (unit of prayer). Those who pray be- hind the Imam should not compete with him in the prayer actions as the
Prophet (peace and blessings of Allah be upon him) said:
The Imam is to be followed, if he says:
" Allahu Akbar" which means " Allah is Great" then say the same after him. If he bows in "Ruku" bow after him. If he says: "Samia-l-lahu liman hamidah" which means " Allah hears him who praises Him", then say: "Rabbana wa laka-l-hamd" which means "Our Lord! All praises are for Thee"; and if he prostrates, then prostrate after
-him". (Bukhari V: 1 P.37) 13.
If the prayer consists of two Rakaat (two units of prayer) as the morning prayer "Fajr", Feast prayer "Eid" ; or the Friday prayer "Jumu'a", the worshipper sits after the second prostration, with his right foot erect, sitting on his left foot laid down, putting his right hand on his right thigh, all his fingers close-fisted save the index finger which he uses to point out as a sign for his monotheis- tic belief, and his left hand is put on his left thigh. There is nothing in the way, if the worshipper keeps both the little and ring fin- gers closed, while rounding his thumb and middle finger in a ring-shape, and uses his index finger ot point out as a sign for his monotheistic belief. .It has been related that the Prophet, may peace and blessings of Allah be on him, had practised both of these ways, thus, it is advisable for the worshipper to perform the first way once and the other on the second time.
The worshipper reads the Tashahud while sitting and says: -
"Al-tahiyatu lilahi waslwatu watayibatu
Assalamu alayka ayuha-n-nablyu wa rahmat-u-llahi wa barakatuhu. Assalamu alayi- na wa ala ibadi-l-lahi-s-salalihiyn. Ashadu ala ilaha ila lahu wa ashadu anna Muham-
" madan abdoho wa raswuloh. Allahuma salliy ala Muhammad wa ala aali Muhamad. kama salayata ala lbrahima wa aali lbra- him. lnaka Hamidon Majid. Wa barik ala Mohammad wa ala aali Muhammad kama barkta ala Ibrahima wa aali Ibrahima. Inaka Hamidon Majid.
This means: "Greetings, prayers and the good thing. of belong to Allah. Peace, mercy and blessing of Allah be on you,
O Prophet.
May peace be upon us and on the devout slaves of Allah.
1 testify that there is no god but Allah and I testify that Muhammad is His slave and messenger. O Allah, bless Muhammad and his family as You blessed Ibrahim and his family. You are the Most-Praised, The Most-glorious. O Allah, bestow Your grace on Muhammad and his family as You best- woed it on Ibrahim and his family. You are the Most-Praised, The Most-glorious.
After reciting the Tashahud, the worship- pet asks Allah's protection from four evils:
“My Lord, I ask your protection from torment of the Hell , torment of the grave theTrails in life-time and after death, and from the imposter Antichrist." The worshipper may ask Allah for prosperity in this worldly life and in the Hereafter, supplicate Allah to bestow His favors on his parents and other muslims. He could do this in both obligatory and optional prayers. It has been reported by Ibn Massoud that the Prophet, peace and blessings of Allah be on him, taught him how to recite the Tashahud and told him that the worshipper should ~nvoke Allah and ask Him for the more beloved wishes which he likes, or, as it has been related in other word- ings, the worshipper should ask Allah for
whatever he wishes. In this manner, the ser- vant can ask Allah for all the prosperities of this worldly life and the life to come. The worshipper tenninates his prayer by turning his face to the right saying:
"As-salamu alai kum wa rahmatu Allah" and to the left saying this salutation which means "Peace and mercy of Allah be on you."
14. In case of a three Rakaat prayer
(prayer consisting of three units) as that of Maghrib prayer, (evening prayer), .or a four- Rakaat prayer like that of noon prayer (Zuhr), Asr prayer (late afternoon prayer) or , Isha prayer (night prayer), the worshipper stands up after reciting the Tashahud according to the manner stated before, and raises his hand to the level of his shoulders saying: Al1ahu Akbar). The worship- per puts his hands over his chest as it had . been explained beforc, and recites, only the Fatiha. There is no objection if he adds to the
-Fatiha some other verses of the Quran while performing the third or fourth Rakaat (units of prayer) of noon prayer (Zuhr), because this was stated to be one of the manners adopted by the Prophet, may peace and blessings of Allah be on him, according to the tradition reported by Abi Saied.
After the third Rakaah of Maghrib prayer (evening prayer), and the fourth Rakaah of Zuhr (noon), Asr (afternoon) and Isha (llight) . prayers, the worshipper recites the Tashahud
and terminates his prayers by saying:
Assalamu-alaikum wa rahmatu Allah
while turning first to the right, and second to the left as it has been explained before.
It is not an obligatory duty, but it is a rec- ommendable prophetic tradition to invoke Allah after terminating the prayer by asking Him forgiveness thrice and saying before turning one'& face towards his followers if he is the Imam :
"O Allah, Thou art peace andfrom Thee is peace, Thou art blessed, O possessor of Glory and Honour."
It is advisable for the worshipper to say:
"There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things. O Lord, none may withhold what You have given and none may give what You have withheld and the riches can- not avail a wealthy person with Thee. There is no might or power except by the support of . Allah, There is no god but Allah" and we do not worship but Him alone. To Him alone
-belong all bounties, to Him alone belong all. grace, and to Him worthy praise is accord- ed. There is no god but Allah, to Whom we are sincere in devotion, even though the un- believers may detest it."
It is also advisable to the worshipper to
extol Allah 33 times by saying" (Subhana Allah). praise Him by saying:
(Al Hamdu lil-Allah) 33 times also by saying: Allahu Akbar and the worshipper completes his supplications to be one hundred by saying once:
"There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things."
The worshipper adds to that the recitation of the verse of the Throne "Ayat AI-Kursiy". 'Sur.at AI-Ikhlas, Surat EI-Falaq, and Surat AI-Nas. It is recommendable to recite these Suras thrice after the Fajr prayer (Morning prayer), and the Maghrib prayer (evening prayer) because this was reported to be one of the traditions of the Prophet, peace and blessings of Allah be on him. As it had been stated before, all these after-prayer supplications are optional and not obligatory .
Every muslim, whether be male or female, is recommended to pray 12 Rakaat of super- erogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer These supererogatory prayers are called (Rawatib) which means: "Certain supererogatory exercises of optional prayers." The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers
wherever he settled. During his travels, he used to practise the two optional Rakaat be- fore the morning prayer and also the Witr prayer (after the Isha prayer). There is no ob- jection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said "The best of the prayers are those which are fulfilled at one's own home, with exception to obligato- ry prayers which should be performed in congregation at the mosque."
Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said:
"Whoever prays optionally twelve Rakaat everyone day and night, Allah will reward him by an established dwelling in the para- dise."
It is also advisable to the muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: ”Ye have indeed in the Messenger of At'"'! lah an excellent exempler" (33:21).
And the Prophet (May the peace and blassings of Allah be upon him) said:
"Perform your prayer in the same manner as you had seen me doing."
Allah is He Who is Able to render us success and prosperity, and may Allah give His blessings and peace to our Prophet Muhammad son of Abdellah, his family, his companions and whoever follows his way till doomsday.
All praise is to Allah alone and may His peace and blessings be upon His messenger Muhammed our Prophet also his family and his companions.
The objective of this concise topic is to explain how Prophet Muhammad (Peace and blessings of Allah be upon him) used to perform his prayers. I would like to present this explanation to every Male and Female Muslim so that they may strive to take up the Prophet's manner in performing their prayers as a model for them. It was narrated by Al Bukhari that Prophet Muhammad (Peace and blessings of Allah be on him) had said: "Perform your prayers in the same manner you had seen me doing." Therefore, here is the explanation for the Prophet's manner of prayer.
1. To perform completely the ablution, adopting the method commanded by Allah in the Quran: Wash your self.
"0 ye who believe, when ye prepare for prayer, wash your faces and your hands (and arms) to the elbows, rub your heads (with water) and (wash) your feet to the ankles."(5:6 Al-Quran)
The Prophet (peace and blessings of Allah be on him) said:
( prayer without ablution is invalid)
2. To turn one's face and whole body towards the Ka'aba.
The Holy House at Makkah, intending by Heart to perform the prayer which he wants to fullfil.
l. Whether it is an Obligatory prayer or a Supererogatory prayer, the worshipper in all cases, should not pronounce his intention openly, because neither the Prophet nor his companions used to utter the intention for prayer. Thus, pronouncing the intention for prayer in audible voice is a heresy and an illicit action. Whether the individual be an Imam or performs his prayer individually, he should make (A Sutra) i.e. a curtain for his prayer. Directing the face towards the Qibla (The Ka'aba at Makkah) is an imperative condition for every prayer . However, there are few exceptions for this rule explained in authoritative books for whom who wish to refer. ”If you don’t know the Direction to the Kabba.
3. To pronounce "Takbirat Al Ihram" that
is to say:" Allahu Akbar" celebrating by that the greatness of Allah and looking meanwhile, downwards to the place where he will prostrate.
4. To raise one's hands up to the level of the shoulders or near to the lobes of his ears, while pronouncing "Takbirat Al-Ihram".
5. To put one's right hand over his left hand and left wrist, and put them both over his chest, as the Prophet (peace and blessings of Allah be upon him) used to do.
6. It is advisable that the worshipper recite
"Allahumma baid bayni wa bayena khatayaya kama baadta bayena al-mashriki wal maghribi, Allahumma naqqiniy' min khatayaya kama yonaqa al thawbo alabyado min aldans.. Allahumma igysilniy min khatayaya bilmai wathalgi walbarad."
This supplication means:
"O Allah, separate me from my sins as You have separated the east and west. 0 Allah, clean me of my sins as the white rope is cleaned from dirt. 0 Allah, wash off my sins with water, snow and hail.” or he may say instead:
"Sobhanaka Allahumma wa bihamdika watabaraka Ismoka wata'la jaddoka wala ilaha ghayroka"
This supplication means:
"Praise and glory be to Allah. Blessed be Your Name, exalted be Your Majesty and Glory. There is no god but You."
Or he may say any other supplications which the Prophet, (peace and blessings of Allah be on him) used to say in his prayers. It is better to recite these supplications alternately, the first one in the morning prayer "Fajr", the second in the noon prayer "Zuhr", each one by turn, in conformity with what the Prophet used to do.
After reciting the opening supplication, the worshipper says:
"Aouzo billahi min al-shaytani-r-ragim"
Which means?
"I seek protection of Allah against the accursed Satan."
Then he says:
"Bism illahi-Rahmani Raheem"
Which means?
"In the name of Allah, the All Merciful, the
All Compassionate."
Then recites the Fatiha (The opening Sura of the glorious Quran). Prophet Muhammad, may peace and blessings be upon him said:-" Prayer without reciting the F atiha is invalid".
The worshipper should say "Almeen" after reciting the Fatiha loudly if the prayer is said loudly, and whisper it in inaudible prayers. To be in conformity with the traditions of the Prophet, the worshipper is advised to recite verses from medium size Suras of the Quran in the Zuhr (noon), Asr (late afternoon), and Isha (night) prayers. As for the Fajr (morning) prayer, the worshipper is advised to recite a passage from the long Suras of the Quran. He has the choice in Maghrib prayer (Evening prayer) either to recite passages from the long Suras or from the short Suras of the Quran.
7. Then, the worshipper bows in "Ruku " raising his hands up to the level of his shoulders or ears while saying " Allahu Akbar" " Allah is Great" then bends down, making his head and back on one level and putting his hands with the fingers spread on his knees. ,The worshipper should feel serenity and tranquility while bowing, he should say thrice at least:
, "Subhana Rabbiayl A'zim"
Which means?
"Glory be to my Lord, the Almighty."
It is advisable to say while bowing in addition to that:
"Subhanak-Allahumma Rabbana wa bi hamdika, Allahumma ighfir liy"
Which mean.:
"Glory be to Thee, O Allah, and I praise Thee, forgive me my sins."
8. To raise one's head up from bowing, raising one's hands to the level of his shoulders or ears, saying, in case of being Imam or praying alone: -"Sami'a Allahu liman hamidah"
Which means?
" Allah listens to him who praises Him "
While resuming the standing position, he should say:
"Rabbana wa laka al hamdu hamdan katheera'n tayyiban mobarakan feehiy mil'a ssamawati wa mila alardhi wa mil'a ma baynahoma wa mil'a ma Shita min shiyin ba'ad"
This supplication means:
"Our Lord, praise be fore Thee only, praises plentiful and blessed as to fill the heavens, the earth, what in between, and fill that which will please Thee besides them."
But if the worshipper is a follower, and led in his prayer by the Imam he should say when rising up "Rabbana wa laka alhamd... - etc
The worshipper is advised to put his hands on his chest, as he had done before he bowed. Both Wa'il Ibn Haggar and Sahl Ibn Sai'yd reported that this was the manner of the Prophet when he used to raise his head up after bowing.
9. To prostrate saying: "Allahu Akbar" " Allah is Great". He should touch the ground with his knees before touching it with his hands, if that is possible to him. If not, he is permitted to touch the ground by his hand before his knees. His fingers and
toes should be directed towards the Qibla Makkah, and his hands should be stretched, and the fingers close together and not separated. In prostration, the worshipper should use these seven organs:
-The forehead, the nose, both hands, both knees and the internal parts of the toes.
These seven organs should touch the ground. Then the worshipper should say thrice or more:
"Suhhana Rahbiyal A'ala"
Which means?
"Glorified is my Lord, the Exalted."
It is advisable to say:
"Suhhanaka Allahuma Rahhana wa hi
hamdika, Allahuma Ighfir -Iiy."
This means:
"Glory be to Thee, Our Lord, and I praise Thee. Our Lord, forgive me ."
It is recommendable for the worshipper to exceed more,and more in supplications and ask for more from his Lord, because the Prophet, may peace and blessings of Allah be on him, said:
"As for bowing "Ruku" you should glorify your Lord during performing it, as for Prostration. you should do your best to
cate and ask for more from Him, because your supplications during prostration are more worthy to be accepted. "
The worshipper should ask his Lord for prosperity both in this worldly life and in the Hereafter. Whether it is an obligatory prayer or an optional prayer, the worshipper, while prostrating, should neither bring his hands close to his sides, nor stick his abdomen to his thighs, or his thighs to his legs. The worshipper's arms should be raised up from the ground because the Prophet, may peace and blessings of Allah be on him, prohibited putting the arms and stretching them on the ground, ordering that "adjust your prostration, keep straigtht in it, and stretch not your hands on the ground as dogs do. "
10. He should raise his head from prostration saying:
"Allahu Akbar" and lays his left foot flat on the ground and sits upon it, keeping his right foot erected, his hands on his thighs and knees, and says :
"O my Lord, forgive me, have mercy on me, guide me, provide me with your blessings and console me. "
The worshipper should feel tranquillity during this pause.
11. To prostrate again saying " Allahu Akbar" and repeating during his prostration what he did and said in the first prostration.
12. Then the worshipper raises his head saying " Allahu Akbar" taking a pause similar to the pause between the two prostrations; this is called "the pause for rest." It is recommended for the worshipper to do such a pause, but there is no sin if he desists from it. Then the worshipper rises up and stands supporting on his knees, or on the ground if he cannot support himself on the knees, reads the Fatihah (The opening Sura of the glorious Quran) and some other verses of the Quran and do as just as he did in the first
Rakaah (unit of prayer). Those who pray be- hind the Imam should not compete with him in the prayer actions as the
Prophet (peace and blessings of Allah be upon him) said:
The Imam is to be followed, if he says:
" Allahu Akbar" which means " Allah is Great" then say the same after him. If he bows in "Ruku" bow after him. If he says: "Samia-l-lahu liman hamidah" which means " Allah hears him who praises Him", then say: "Rabbana wa laka-l-hamd" which means "Our Lord! All praises are for Thee"; and if he prostrates, then prostrate after
-him". (Bukhari V: 1 P.37) 13.
If the prayer consists of two Rakaat (two units of prayer) as the morning prayer "Fajr", Feast prayer "Eid" ; or the Friday prayer "Jumu'a", the worshipper sits after the second prostration, with his right foot erect, sitting on his left foot laid down, putting his right hand on his right thigh, all his fingers close-fisted save the index finger which he uses to point out as a sign for his monotheis- tic belief, and his left hand is put on his left thigh. There is nothing in the way, if the worshipper keeps both the little and ring fin- gers closed, while rounding his thumb and middle finger in a ring-shape, and uses his index finger ot point out as a sign for his monotheistic belief. .It has been related that the Prophet, may peace and blessings of Allah be on him, had practised both of these ways, thus, it is advisable for the worshipper to perform the first way once and the other on the second time.
The worshipper reads the Tashahud while sitting and says: -
"Al-tahiyatu lilahi waslwatu watayibatu
Assalamu alayka ayuha-n-nablyu wa rahmat-u-llahi wa barakatuhu. Assalamu alayi- na wa ala ibadi-l-lahi-s-salalihiyn. Ashadu ala ilaha ila lahu wa ashadu anna Muham-
" madan abdoho wa raswuloh. Allahuma salliy ala Muhammad wa ala aali Muhamad. kama salayata ala lbrahima wa aali lbra- him. lnaka Hamidon Majid. Wa barik ala Mohammad wa ala aali Muhammad kama barkta ala Ibrahima wa aali Ibrahima. Inaka Hamidon Majid.
This means: "Greetings, prayers and the good thing. of belong to Allah. Peace, mercy and blessing of Allah be on you,
O Prophet.
May peace be upon us and on the devout slaves of Allah.
1 testify that there is no god but Allah and I testify that Muhammad is His slave and messenger. O Allah, bless Muhammad and his family as You blessed Ibrahim and his family. You are the Most-Praised, The Most-glorious. O Allah, bestow Your grace on Muhammad and his family as You best- woed it on Ibrahim and his family. You are the Most-Praised, The Most-glorious.
After reciting the Tashahud, the worship- pet asks Allah's protection from four evils:
“My Lord, I ask your protection from torment of the Hell , torment of the grave theTrails in life-time and after death, and from the imposter Antichrist." The worshipper may ask Allah for prosperity in this worldly life and in the Hereafter, supplicate Allah to bestow His favors on his parents and other muslims. He could do this in both obligatory and optional prayers. It has been reported by Ibn Massoud that the Prophet, peace and blessings of Allah be on him, taught him how to recite the Tashahud and told him that the worshipper should ~nvoke Allah and ask Him for the more beloved wishes which he likes, or, as it has been related in other word- ings, the worshipper should ask Allah for
whatever he wishes. In this manner, the ser- vant can ask Allah for all the prosperities of this worldly life and the life to come. The worshipper tenninates his prayer by turning his face to the right saying:
"As-salamu alai kum wa rahmatu Allah" and to the left saying this salutation which means "Peace and mercy of Allah be on you."
14. In case of a three Rakaat prayer
(prayer consisting of three units) as that of Maghrib prayer, (evening prayer), .or a four- Rakaat prayer like that of noon prayer (Zuhr), Asr prayer (late afternoon prayer) or , Isha prayer (night prayer), the worshipper stands up after reciting the Tashahud according to the manner stated before, and raises his hand to the level of his shoulders saying: Al1ahu Akbar). The worship- per puts his hands over his chest as it had . been explained beforc, and recites, only the Fatiha. There is no objection if he adds to the
-Fatiha some other verses of the Quran while performing the third or fourth Rakaat (units of prayer) of noon prayer (Zuhr), because this was stated to be one of the manners adopted by the Prophet, may peace and blessings of Allah be on him, according to the tradition reported by Abi Saied.
After the third Rakaah of Maghrib prayer (evening prayer), and the fourth Rakaah of Zuhr (noon), Asr (afternoon) and Isha (llight) . prayers, the worshipper recites the Tashahud
and terminates his prayers by saying:
Assalamu-alaikum wa rahmatu Allah
while turning first to the right, and second to the left as it has been explained before.
It is not an obligatory duty, but it is a rec- ommendable prophetic tradition to invoke Allah after terminating the prayer by asking Him forgiveness thrice and saying before turning one'& face towards his followers if he is the Imam :
"O Allah, Thou art peace andfrom Thee is peace, Thou art blessed, O possessor of Glory and Honour."
It is advisable for the worshipper to say:
"There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things. O Lord, none may withhold what You have given and none may give what You have withheld and the riches can- not avail a wealthy person with Thee. There is no might or power except by the support of . Allah, There is no god but Allah" and we do not worship but Him alone. To Him alone
-belong all bounties, to Him alone belong all. grace, and to Him worthy praise is accord- ed. There is no god but Allah, to Whom we are sincere in devotion, even though the un- believers may detest it."
It is also advisable to the worshipper to
extol Allah 33 times by saying" (Subhana Allah). praise Him by saying:
(Al Hamdu lil-Allah) 33 times also by saying: Allahu Akbar and the worshipper completes his supplications to be one hundred by saying once:
"There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things."
The worshipper adds to that the recitation of the verse of the Throne "Ayat AI-Kursiy". 'Sur.at AI-Ikhlas, Surat EI-Falaq, and Surat AI-Nas. It is recommendable to recite these Suras thrice after the Fajr prayer (Morning prayer), and the Maghrib prayer (evening prayer) because this was reported to be one of the traditions of the Prophet, peace and blessings of Allah be on him. As it had been stated before, all these after-prayer supplications are optional and not obligatory .
Every muslim, whether be male or female, is recommended to pray 12 Rakaat of super- erogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer These supererogatory prayers are called (Rawatib) which means: "Certain supererogatory exercises of optional prayers." The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers
wherever he settled. During his travels, he used to practise the two optional Rakaat be- fore the morning prayer and also the Witr prayer (after the Isha prayer). There is no ob- jection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said "The best of the prayers are those which are fulfilled at one's own home, with exception to obligato- ry prayers which should be performed in congregation at the mosque."
Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said:
"Whoever prays optionally twelve Rakaat everyone day and night, Allah will reward him by an established dwelling in the para- dise."
It is also advisable to the muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: ”Ye have indeed in the Messenger of At'"'! lah an excellent exempler" (33:21).
And the Prophet (May the peace and blassings of Allah be upon him) said:
"Perform your prayer in the same manner as you had seen me doing."
Allah is He Who is Able to render us success and prosperity, and may Allah give His blessings and peace to our Prophet Muhammad son of Abdellah, his family, his companions and whoever follows his way till doomsday.
Egypt seeks to woo Arab tourists for Ramadan revels
CAIRO (AFP) – With its cooler temperatures but more sizzling entertainment, Egypt has long been a prime destination for rich Arab tourists, especially from the Gulf states.
This year, however, the authorities fear that the Muslim holy month of Ramadan, which starts on Wednesday at the height of the annual tourist season, will mean that many potential visitors stay at home instead.
In a bid to avert a slump in its lucrative tourist industry, particularly during boom-time August, Egypt has launched a major campaign aimed at luring visitors, with the promise of fireworks, concerts, folkloric shows and displays by whirling dervishes.
During Ramadan, Muslims who are fit and able are required to abstain from food, drink and smoking during daylight hours. They then traditionally gather to break the fast at sunset with their families for the iftar meal.
For many Muslims, Ramadan is therefore not a time to book holidays abroad, but a time when most socialising takes place in the home.
Against this tradition, Egypt is trying to attract Arab tourists to the banks of the Nile during the holy month with the "Fawanees Ramadan Festival." Fawanees are colourful lanterns hung across the country and in homes to mark the holy month.
The festival will kick off in the capital Cairo with a parade of traditional sailing boats or "felucca" down the Nile.
The campaign, organised by the tourism ministry, seeks to promote the Egyptian Ramadan experience in Saudi Arabia, the United Arab Emirates, Kuwait, Libya and Tunisia.
Non-Arab Turkey, with its majority-Muslim population, is also being targeted by the campaign which is backed by heavy advertising.
Egyptair's fleet of aircraft and Cairo international airport are also taking part and have been especially decorated for the occasion, while several luxury hotels favoured by Arab wealthy tourists are offering special Ramadan packages.
Advertising spots have been aired on Egyptian and Arab satellite channels under the slogan "Egypt's Spirit in Ramadan."
The campaign is of vital importance to Cairo's coffers. Arab tourists, particularly those from the Gulf, make up almost 20 percent of the 12 million visitors who come to Egypt annually.
Egypt's tourist industry last year brought in more than 10 billion dollars in revenue and employs around 12 percent of the active population.
"Arab tourists are very important for Egypt," Samy Mahmud from the ministry of tourism told AFP.
"On average, they spend a lot more money than the others, and their stays are much longer," he said.
While European or American tourists tend to travel in organised package holidays at low prices, Arab visitors book suites in Cairo's luxury hotels for stays that can last as long as several weeks, Mahmud said.
But this year the timing could hit tourism revenues hard.
The peak season for Arab tourists this year coincides with Ramadan, and this will also be the case for several years to come as the holy month, which follows the lunar calendar, goes forward by around 10 days every year.
So deeply rooted is the family association with Ramadan that Egypt's glitzy campaign will have a hard time luring many Arab tourists away from mama's cooking during the holy month -- even for a jamboree on the Nile.
"For me, Ramadan is celebrated at home and with the family," said Hussein Ali, a Kuwaiti visiting Cairo before the holy month begins on Wednesday.
"During the month, there are many visits paid to family and friends' homes, and I would never miss that for a few concerts organised in Egypt," he said.
Tunisian teenager Qassam agreed.
"Egypt is a beautiful place and I have really enjoyed my stay here but Ramadan should be spent at home with the family, in Tunisia," he said.
This year, however, the authorities fear that the Muslim holy month of Ramadan, which starts on Wednesday at the height of the annual tourist season, will mean that many potential visitors stay at home instead.
In a bid to avert a slump in its lucrative tourist industry, particularly during boom-time August, Egypt has launched a major campaign aimed at luring visitors, with the promise of fireworks, concerts, folkloric shows and displays by whirling dervishes.
During Ramadan, Muslims who are fit and able are required to abstain from food, drink and smoking during daylight hours. They then traditionally gather to break the fast at sunset with their families for the iftar meal.
For many Muslims, Ramadan is therefore not a time to book holidays abroad, but a time when most socialising takes place in the home.
Against this tradition, Egypt is trying to attract Arab tourists to the banks of the Nile during the holy month with the "Fawanees Ramadan Festival." Fawanees are colourful lanterns hung across the country and in homes to mark the holy month.
The festival will kick off in the capital Cairo with a parade of traditional sailing boats or "felucca" down the Nile.
The campaign, organised by the tourism ministry, seeks to promote the Egyptian Ramadan experience in Saudi Arabia, the United Arab Emirates, Kuwait, Libya and Tunisia.
Non-Arab Turkey, with its majority-Muslim population, is also being targeted by the campaign which is backed by heavy advertising.
Egyptair's fleet of aircraft and Cairo international airport are also taking part and have been especially decorated for the occasion, while several luxury hotels favoured by Arab wealthy tourists are offering special Ramadan packages.
Advertising spots have been aired on Egyptian and Arab satellite channels under the slogan "Egypt's Spirit in Ramadan."
The campaign is of vital importance to Cairo's coffers. Arab tourists, particularly those from the Gulf, make up almost 20 percent of the 12 million visitors who come to Egypt annually.
Egypt's tourist industry last year brought in more than 10 billion dollars in revenue and employs around 12 percent of the active population.
"Arab tourists are very important for Egypt," Samy Mahmud from the ministry of tourism told AFP.
"On average, they spend a lot more money than the others, and their stays are much longer," he said.
While European or American tourists tend to travel in organised package holidays at low prices, Arab visitors book suites in Cairo's luxury hotels for stays that can last as long as several weeks, Mahmud said.
But this year the timing could hit tourism revenues hard.
The peak season for Arab tourists this year coincides with Ramadan, and this will also be the case for several years to come as the holy month, which follows the lunar calendar, goes forward by around 10 days every year.
So deeply rooted is the family association with Ramadan that Egypt's glitzy campaign will have a hard time luring many Arab tourists away from mama's cooking during the holy month -- even for a jamboree on the Nile.
"For me, Ramadan is celebrated at home and with the family," said Hussein Ali, a Kuwaiti visiting Cairo before the holy month begins on Wednesday.
"During the month, there are many visits paid to family and friends' homes, and I would never miss that for a few concerts organised in Egypt," he said.
Tunisian teenager Qassam agreed.
"Egypt is a beautiful place and I have really enjoyed my stay here but Ramadan should be spent at home with the family, in Tunisia," he said.
Egypt becomes first country to use Arabic internet domain name
Egypt has applied for the first internet domain written in Arabic, the country's information technology minister confirmed in 16th November 2009
Tarek Kamel said they had applied for a new domain, which is pronounced '.masr', but written using the Arabic alphabet. Egypt will therefore be the first Arab nation to have non-Latin web addresses.
He said the registering of the domain, which translates as '.Egypt', would offer new avenues for innovation, investment and growth.
'We can truly and gladly say... the internet now speaks Arabic,' Mr Kamel said.
A number of websites, including those for the Egyptian Government (pictured) are available in Arabic script. However Egypt will be the first to have web addresses written in Arabic
The effort is part of a broader push to expand both access and content in developing nations, where the internet remains out of reach for wide swaths of the population.
Mr Kamel made his comments at the start of the Internet Governance Forum - a U.N.sponsored gathering that drew Yahoo Inc.'s Jerry Yang and web founder Tim Berners-Lee.
An internet oversight agency decided to allow domain names in non-Latin scripts at the end of October. These include Arabic, Chinese, Korean and Cyrillic.
The decision marks a key step in the Arab world, where a mixture of censorship, limited content and access have stymied efforts to boost Arabic-language content on the Web.
Yahoo's Mr Yang said that while there are over 300 million Arabic speakers in the world, less than one per cent of the content online is in Arabic.
As part of the company's push to boost access in Arabic, Yang said Yahoo would offer its mail and messenger service in Arabic next year. He did not provide an exact date.
In all, about 75 per cent of the world's population is still not online.
The prospective new users in developing nations face a number of challenges, ranging from monetary constraints to restrictions on their liberty.
On Saturday the Iranian media reported officials were deploying a special police unit to sweep web sites for political material and prosecute those deemed to be spreading lies.
The decision marks a key step in the Arab world, where a mixture of censorship, limited content and access have stymied efforts to boost Arabic-language content on the Web.
The dearth of content has opened new market opportunities for Internet companies, with Yahoo, for example, recently acquiring Arab online community Web site Maktoob.com.
Tarek Kamel said they had applied for a new domain, which is pronounced '.masr', but written using the Arabic alphabet. Egypt will therefore be the first Arab nation to have non-Latin web addresses.
He said the registering of the domain, which translates as '.Egypt', would offer new avenues for innovation, investment and growth.
'We can truly and gladly say... the internet now speaks Arabic,' Mr Kamel said.
A number of websites, including those for the Egyptian Government (pictured) are available in Arabic script. However Egypt will be the first to have web addresses written in Arabic
The effort is part of a broader push to expand both access and content in developing nations, where the internet remains out of reach for wide swaths of the population.
Mr Kamel made his comments at the start of the Internet Governance Forum - a U.N.sponsored gathering that drew Yahoo Inc.'s Jerry Yang and web founder Tim Berners-Lee.
An internet oversight agency decided to allow domain names in non-Latin scripts at the end of October. These include Arabic, Chinese, Korean and Cyrillic.
The decision marks a key step in the Arab world, where a mixture of censorship, limited content and access have stymied efforts to boost Arabic-language content on the Web.
Yahoo's Mr Yang said that while there are over 300 million Arabic speakers in the world, less than one per cent of the content online is in Arabic.
As part of the company's push to boost access in Arabic, Yang said Yahoo would offer its mail and messenger service in Arabic next year. He did not provide an exact date.
In all, about 75 per cent of the world's population is still not online.
The prospective new users in developing nations face a number of challenges, ranging from monetary constraints to restrictions on their liberty.
On Saturday the Iranian media reported officials were deploying a special police unit to sweep web sites for political material and prosecute those deemed to be spreading lies.
The decision marks a key step in the Arab world, where a mixture of censorship, limited content and access have stymied efforts to boost Arabic-language content on the Web.
The dearth of content has opened new market opportunities for Internet companies, with Yahoo, for example, recently acquiring Arab online community Web site Maktoob.com.
Monday, August 30, 2010
The Arabic language
The Arabic language
Introduction
ARABIC ranks sixth in the world's league table of languages, with an estimated 186 million native speakers. As the language of the Qur'an, the holy book of Islam, it is also widely used throughout the Muslim world. It belongs to the Semitic group of languages which also includes Hebrew and Amharic, the main language of Ethiopia.
There are many Arabic dialects. Classical Arabic – the language of the Qur'an – was originally the dialect of Mecca in what is now Saudi Arabia. An adapted form of this, known as Modern Standard Arabic, is used in books, newspapers, on television and radio, in the mosques, and in conversation between educated Arabs from different countries (for example at international conferences).
Local dialects vary, and a Moroccan might have difficulty understanding an Iraqi, even though they speak the same language.
Major languages of the world
(Number of native speakers)
1. Mandarin Chinese 836,000,000
2. Hindi 333,000,000
3. Spanish 332,000,000
4. English 322,000,000
5. Bengali 189,000,000
6. Arabic 186,000,000
7. Russian 170,000,000
8. Portuguese 170,000,000
9. Japanese 125,000,000
10. German 98,000,000
11. French 72,000,000
12. Malay 50,000,000
Is Arabic difficult?
YES - and no. Learning Arabic certainly takes time and practice, but there are not many irregularities in the grammar. It's much less complicated than Latin, and probably simpler than German, too.
If you speak a European language, the root system of Arabic is an unfamiliar concept. Arabic words are constructed from three-letter "roots" which convey a basic idea. For example, k-t-b conveys the idea of writing. Addition of other letters before, between and after the root letters produces many associated words: not only "write" but also "book", "office", "library", and "author".
Learning vocabulary may cause problems at first. In most European languages there are many words which resemble those in English. Arabic has very few, but it becomes easier once you have memorised a few roots.
Arabic has many regional dialects, and if you want to master one of these the only really effective way is to spend a few years in the place of your choice. For general purposes – such as reading or listening to radio - it's best to concentrate on Modern Standard Arabic (numerous courses and textbooks are available). This would also be useful if you're interested in Islam, though you would need some additional religious vocabulary.
There are 28 consonants and three vowels – a, i, u – which can be short or long. Some of the sounds are unique to Arabic and difficult for foreigners to pronounce exactly, though you should be able to make yourself understood.
The normal word order of a sentence is verb/subject/object. The function of nouns in a sentence can also be distinguished by case-endings (marks above the last letter of a word) but these are usually found only in the Qur'an or school textbooks.
Feminine nouns add the suffix …aat to form the plural but masculine nouns generally have a "broken" plural which involves changing vowels in the middle of the word: kitaab ("book"); kutub ("books").
Arabic has very few irregular verbs and does not use "is" or "are" at all in the present tense: "the king good" means "the king is good". Subtle alterations in the basic meaning of a verb are made by adding to the root. These changes follow regular rules, giving ten possible "verb forms" (though in practice only three or four exist for most verbs. The root k-s-r produces:
form I kasara, "he broke"
form II kassara, "he smashed to bits"
form VII inkasara, "it was broken up"
Sometimes these must be used with care: qAtala means "he fought" but qatala means "he killed".
Introduction
ARABIC ranks sixth in the world's league table of languages, with an estimated 186 million native speakers. As the language of the Qur'an, the holy book of Islam, it is also widely used throughout the Muslim world. It belongs to the Semitic group of languages which also includes Hebrew and Amharic, the main language of Ethiopia.
There are many Arabic dialects. Classical Arabic – the language of the Qur'an – was originally the dialect of Mecca in what is now Saudi Arabia. An adapted form of this, known as Modern Standard Arabic, is used in books, newspapers, on television and radio, in the mosques, and in conversation between educated Arabs from different countries (for example at international conferences).
Local dialects vary, and a Moroccan might have difficulty understanding an Iraqi, even though they speak the same language.
Major languages of the world
(Number of native speakers)
1. Mandarin Chinese 836,000,000
2. Hindi 333,000,000
3. Spanish 332,000,000
4. English 322,000,000
5. Bengali 189,000,000
6. Arabic 186,000,000
7. Russian 170,000,000
8. Portuguese 170,000,000
9. Japanese 125,000,000
10. German 98,000,000
11. French 72,000,000
12. Malay 50,000,000
Is Arabic difficult?
YES - and no. Learning Arabic certainly takes time and practice, but there are not many irregularities in the grammar. It's much less complicated than Latin, and probably simpler than German, too.
If you speak a European language, the root system of Arabic is an unfamiliar concept. Arabic words are constructed from three-letter "roots" which convey a basic idea. For example, k-t-b conveys the idea of writing. Addition of other letters before, between and after the root letters produces many associated words: not only "write" but also "book", "office", "library", and "author".
Learning vocabulary may cause problems at first. In most European languages there are many words which resemble those in English. Arabic has very few, but it becomes easier once you have memorised a few roots.
Arabic has many regional dialects, and if you want to master one of these the only really effective way is to spend a few years in the place of your choice. For general purposes – such as reading or listening to radio - it's best to concentrate on Modern Standard Arabic (numerous courses and textbooks are available). This would also be useful if you're interested in Islam, though you would need some additional religious vocabulary.
There are 28 consonants and three vowels – a, i, u – which can be short or long. Some of the sounds are unique to Arabic and difficult for foreigners to pronounce exactly, though you should be able to make yourself understood.
The normal word order of a sentence is verb/subject/object. The function of nouns in a sentence can also be distinguished by case-endings (marks above the last letter of a word) but these are usually found only in the Qur'an or school textbooks.
Feminine nouns add the suffix …aat to form the plural but masculine nouns generally have a "broken" plural which involves changing vowels in the middle of the word: kitaab ("book"); kutub ("books").
Arabic has very few irregular verbs and does not use "is" or "are" at all in the present tense: "the king good" means "the king is good". Subtle alterations in the basic meaning of a verb are made by adding to the root. These changes follow regular rules, giving ten possible "verb forms" (though in practice only three or four exist for most verbs. The root k-s-r produces:
form I kasara, "he broke"
form II kassara, "he smashed to bits"
form VII inkasara, "it was broken up"
Sometimes these must be used with care: qAtala means "he fought" but qatala means "he killed".
arab vs arabic vs arabian : Common Errors in English
About arab vs arabic vs arabian
Arabs are a people whose place of ethnic origin is the Arabian Peninsula. The language which they speak, and which has spread widely to other areas, is Arabic. “Arabic” is not generally used as an adjective except when referring to the language or in a few traditional phrases such as “gum arabic” and “arabic numerals.” Note that in these few phrases the word is not capitalized. Otherwise it is “Arab customs,” “Arab groups,” “Arab countries,” etc.A group of Arab individuals is made of Arabs, not “Arabics” or “Arabians.” The noun “Arabian” by itself normally refers to Arabian horses. The other main use of the word is in referring to the collection of stories known as The Arabian Nights.However, the phrase “Saudi Arabian” may be used in referring to citizens of the country of Saudi Arabia, and to aspects of the culture of that country. But it is important to remember that there are many Arabs in other lands, and that this phrase does not refer properly to them. Citizens of Saudi Arabia are often referred to instead as “Saudis,” although strictly speaking this term refers to members of the Saudi royal family and is usually journalistic shorthand for “Saudi Arabian government.”It is also important not to treat the term “Arab” as interchangeable with “Muslim.” There are many Arabs who are not Muslims, and the majority of Muslims are not Arab. “Arab” refers to an ethnic identity, “Muslim” to a religious identity.The standard pronunciation of “Arab” in English is “AIR-rub.” Unless you are referring to the character in West Side Story called “A-rab” (with the second syllable rhyming with “cab”), you’ll sound better educated if you stick with the standard version.arab Meaning(s)
- (n) a member of a Semitic people originally from the Arabian peninsula and surrounding territories who speaks Arabic and who inhabits much of the Middle East and northern Africa
- (n) a spirited graceful and intelligent riding horse native to Arabia
arabic Meaning(s)
- (n) the Semitic language of the Arabs; spoken in a variety of dialects
- (a) relating to or characteristic of Arabs
arabian Meaning(s)
- (n) a member of a Semitic people originally from the Arabian peninsula and surrounding territories who speaks Arabic and who inhabits much of the Middle East and northern Africa
- (n) a spirited graceful and intelligent riding horse native to Arabia
- (a) relating to or associated with Arabia or its people
- (a) of or relating to Arabian horses
Source : http://www.wsu.edu/
Simple Toys
Before the influx of Western commercial games and toys, Arab boys and girls made up games, using objects such as stones or shells, or simply made objects such as a ball from an old pair of socks.
Dolls were made at home out of discarded clothing or rags. A grandmother usually assisted a girl in doll making. Some dolls were made by tying long and short sticks together with a strip of cloth to form a cross, the basis of a person. Then a piece of cloth would be stretched over a large button or wad of padding to make the head. More strips of cloth were wound round the two sticks, being careful to secure the head in place.
Dressing the doll depended on what girls and women of a particular region wore. The idea was to copy the style of clothing worn by real people. Dresses were long, with long sleeves as well. Girls didn’t mind that their dolls had no hands or feet, since these did not show.
Older girls would experiment with dolls that had a trunk, so that arms, legs and a head could be attached. The result would be a cloth doll sewn together by hand and filled with padded cloth, sand or seeds.
Breaddough was available to girls because they assisted their mothers with the kneading of dough for bread. Mother would give them some dough from which they fashioned small ovens, dishes and other tiny toys.
Stones were often used by boys as gaming equipment. In one simple game, very similar to American jacks, small stones would be gathered, then one tossed in the air, while the rest were gathered up in many different ways requiring greater skill with each round. The difficult part of this game, in contrast to jacks, where the tossed ball bounces once and is then caught, is to complete these maneuvers while the tossed stone is still in the air and then catch it before it hits the ground.
Slings were fashioned by the boys themselves. Traditionally woven from a length of wool acquired from mother’s needlework project, slings today are fashioned by boys using appropriately fork-shaped branches and pieces of old inner tubes from tires. Boys learn from each other how to make slings.
Such slings, it should be pointed out, are not used simply in play. Shepherds use them so skillfully that they are able to drop a stone exactly in front of a wandering sheep, causing the animal to turn and return to the flock. Slings are used in hunting too. Pigeons and such small birds as sparrows are a part of the diet in many areas, and are hunted with the sling.
Styles of Dress
Like it or not, an “international costume” is replacing former “national costumes,” as far as young people are concerned. Of course, the new costume is blue jeans. Both Arab boys and girls in urban areas can be seen wearing the familiar faded blue jeans.
Rural areas today still reflect the former standard dress of childhood, traditionally copying adult styles. This meant some type of long embroidered and embellished dress for girls, simple striped dress for boys. (Even in rural areas today, however, going to school means a uniform, thereby reinforcing the notion that traditional garments are outmoded.)
Arab children dressed in patterns and styles which reflected local custom and traditions, varying greatly from one part of the Arab world to another.
Educational Patterns
Education to an Arab family means much more than what takes place in the formal school setting. The school meets the academic requirements—providing the child with basic skills, then following through with acquisition of knowledge both through the study of the accumulated knowledge of mankind and through the scientific method of experiment and observation.
It is the family, however, which instills a value system, social conscience, and the very rules which govern daily life and a complex system of social interaction.
A system of etiquette, called adab in Arabic, teaches the type of behavior expected of the well-behaved child, who is termed adib.Intrinsic values teach the child to: obey parents, respect elders, demonstrate politeness in the presence of elders. An adib is expected to be generous, cooperative, humble and helpful.
The child finds that the tongue is most important. Proverbs reproach those who: gossip, quarrel, lie or speak in ways less than kind: “What if a woman is beautiful, if she has an evil tongue?” “A kind word can attract even the snake from his nest.”
A happy countenance is important too. The prophet Muhammad said there are three things in this world which give joy: fresh water, fresh green, and a fresh and happy face.
Still other proverbs and sayings express values of honesty, cooperation, hard work and common sense. Such proverbs or sayings themselves are not relegated to the folk-legend or literature, but are commonly used to accentuate everyday conversation.
While patterns of behavior taught at home are reinforced at school, the school is not looked upon as a socializing agent or as a source of religious or moral teachings, but as the source of academic wisdom and training. How well the school fills this role varies from one part of the Arab world to the next. Education, for boys and girls, declined greatly during the past centuries of foreign domination and economic stagnation, and only recently have the Arab states, especially those producing oil, been able to finance mass education for both boys and girls. As in poor countries elsewhere, the luxury of education in the Arab world was, until now, reserved for boys as the future support of their families.
Educational services vary from one country to the next in the Arab world. Many are compulsory; some have separate facilities for boys and girls; all are free (some including university and schooling abroad). Some receive as much as 20 percent of their country’s annual budget, and a few have as desirable a student-teacher ratio as 12 to 1.
Formal schooling is highly regarded by the Arab family, which instills in its children a love of learning and respect for scholarly pursuits, as well as the family’s inherent teachings which carry over to the school, ie. “respect for elders” includes teachers, etc. Arab school children, of whatever age, are eager to go to school and take immense pride in their scholastic accomplishments.
As attention is drawn to the International Year of the Child, it is appropriate to consider the life of the Arab child. Of the Arab world’s 140 million people, some 45 percent are children (under the age of 15 years).
Recent development in this region has greatly improved the lives of all the people. For the children it has meant a declining infant mortality rate, a drastic reduction in childhood diseases, greatly increased educational opportunities for all children, including the handicapped child.
Few would deny that problems remain. But more than ever before, Arab children, psychologically prepared and with access to greatly improved medical care and the necessary education, will be well equipped to take advantage of the opportunities the future holds.
Early Child Care and Development
The birth and infancy of the urban Arab child differs little from that of the American child. Hospital procedures and child-rearing practices, at least in infancy, are very much like those in the West.
Long-standing practices, that continue today in some of the rural areas of the Arab world, are worth mentioning. Three traditional practices include: the mid-wife, the wet nurse, and swaddling.
At a time when midwifery is making a comeback in the West, this institution is quietly disappearing from many parts of the Arab world.4And while midwife methods varied greatly from one age to the next depending on local customs, one universal notion considers the birth process as being “women’s work” and shameful for men to be present. Hence the necessity for the daya (“midwife”).
The midwife obtained her knowledge empirically or from her mother. Usually an elderly woman, she was respectfully perceived as a mother and grandmother. The midwife, with several other women working under her supervision, kept order among the women present (relatives, friends), exhorting them to remember the seriousness of the occasion, while ordering them to tend to this or that.
The delivery completed, the mid-wife would then carefully examine the child. She would check the baby frequently during its first days and weeks.
Before the advent of the baby bottle, all babies were breast-fed by the mother and/or a wet nurse. To be fed, the baby required its mother at all times, for the baby must never be allowed to be hungry. No rigid feeding schedules; the Arab baby was and is fed often and upon demand, or at the slightest sign of restlessness.
If the mother was unable to nurse, or had died, the child was given over to a wet nurse. Sometimes, for example, during the busy harvest time when all labor is needed, the mother would be forced to leave her baby with a woman who had a baby and had offered her services as a wet nurse.
Beliefs concerning the influence of the wet nurse and her milk upon the child and its character were as numerous as the local customs involved. But one widespread custom defined children nursed by the same woman as foster siblings. A boy and a girl nursed by the same woman were considered brother and sister and could not marry.
Such foster-brothers and foster-sisters often helped each other throughout life and would call each other brother and sister.5
With the advent of the baby bottle and the substitution of animal’s milk for mother’s milk, nursing by another person was no longer necessary. Then too, the relationship of foster-brother and foster-sister, and all its consequent customs of caring and sharing, began gradually to disappear.
The third traditional custom, now confined to rural areas and related to babyhood, is the custom of swaddling infants. A midwife’s role included the bathing of the newborn infant in warm water to which she added salt and olive oil, both thought to be beneficial to the skin. Then the child was wrapped and wound in pieces of soft cloth, the total effect termed “swaddling.”
The midwife, the wet nurse and swaddling represent three ancient institutions which for millennia have played an important role in the birth and childhood of the people of this region. What of today?
While customs and practices have seen considerable change in the past century, important values have not changed. The underlying cultural values relating to childhood and the role of the child in the family have remained little altered.
The baby bottle is becoming extremely common and is associated by many Arab women with Western and emancipated ways. This is reinforced by makers of infant formula who would have their customers believe it is modern and scientific and that it ensures what we all want: what’s best for our babies.
The consequences for many babies in developing countries has been just the opposite. The Nestle Company is currently the target of a U.S. boycott campaign which cites this largest seller of infant formula to developing nations as responsible for much of the widespread “bottle illness” taking its toll of infants in Third World nations.
The degree to which the “Bottle Baby Scandal” is applicable to the Arab world is not clear. Most of the data related to “bottle illness” center on black Africa, South America and India, while little has come forth regarding the Middle East.
It is known that some Arab countries have taken measures to counteract the threat. Algeria, for example, has nationalized baby milk imports and distributes them now with clear warnings on the label. They have also initiated an intensive breast-feeding campaign in their 400 maternal and infant health clinics. Libya has made it mandatory for any business with 50 or more female employees to provide on-site nursery facilities so that mothers can breast-feed their infants. In Iraq, similar facilities can be found.
Whether fed by breast or bottle, the Arab infant is indulged, and this indulgence carries over in the transition to solid food, introduced at about the age of two. The general indulgence and permissiveness surrounding the Arab child extends also to sleep and toilet training, and is in line with more modern Western practices.
Discipline remains in the mother’s hands at this age. The mother scolds and spanks for misbehavior, but also offers encouragement to the child to walk and talk and, by the age of three, to toilet train.
Arab children usually learn to walk at a later age than many Western children. One popular theory explains that the constant fondling and carrying by adults, leaves little opportunity for the child’s feet to touch the ground.
At about the age of three or four the father and other male relatives begin to play a more important role in the child’s life. As the child begins to see the father as an authority figure, the mother’s role changes. It is she to whom the child is likely to turn for help with an angry or disagreeable father. Not unlike the roles played by Western family members, mother often intercedes with the father on behalf of her son, while the daughter is likely to seek the father’s intercession with the mother.
The Western stereotype of the stern authoritarian Arab father is not a correct one. The Arab father, to generalize, is neither “cold” nor “aloof” within the family circle. Usually warm and tender towards his children, he enjoys the physical contact—the romping and playing.
Childhood in urban areas lasts long and is a time of carefree games and amusements within a large circle of cousins, relatives and neighborhood friends. Boys in particular have few household responsibilities. After school and depending on age, girls (particularly the oldest girl) assist their mothers—fetching things, caring for younger children, while boys run errands, assist their fathers, or keep a watchful eye on younger brothers and sisters when adults are away.
Rural children play more of a role in the economic life of their family. They have more chores and greater responsibilities. Rural life for girls was, and is, equally hard, if not harder than that of boys. Doing women’s work, she cleans, baby tends, fetches wood, eggs and water, and works in the fields.7
The rate at which any Arab child progresses through developmental sequences of childhood, is, it should be noted, influenced by the child’s sex and sibling order and by family structure. For example, the care and treatment a first born boy receives compared with his sisters and later-born brothers is usually one of greater indulgence. The oldest girl has greater responsibilities as mother’s helper. Her childhood is short, and she has less time to spend with her peers. The oldest boy, although greatly spoiled, is most quickly pushed into adult associations and responsibilities. His responsibilities will be great indeed! The baby of the family, too, receives a great deal of attention (until he is replaced by another). And of course, the amount and quality of attention given to any one child depends on the size of the nuclear family and the availability of the extended family to meet some of the child’s needs.
Choosing A Child’s Name
Naming a new born child draws upon ancient practices and beliefs. Because Arabs view their children as blessed gifts and as the object of aspirations for the continuance of traditions and for the continuance of the family line, choosing a child’s name is approached with method, deliberation and even consultation.
Arab society traditionally consists of Muslims, Christians and other smaller minority groups, of various ethnic backgrounds and religious faiths. Despite this diversification, the people of the Arab world share a common culture and way of life. Patterns in choosing a child’s name may be categorized as: religious or historical, natural phenomenon, personality traits or occupation.
One custom that cuts across all religious lines is that children are never named after parents--or anyone still living. A child is occasionally named for an aging grandparent or aunt, for example, when that person makes such a request.
Since the time of Abraham, Jesus and Muhammad, giving names has followed a tradition of identification with the prophets themselves or others mentioned in the holy books--the Bible and the Koran. Arab Muslims use typical names found in the Old and New Testaments and the Koran. Ibrahim (Abraham), Suleiman (Solomon), Daoud (David), Musa (Moses), Yusuf (Joseph), Issa (Jesus), and Jibran (Gabriel) for boys, and Sara, Merriam (Mary) for girls, as well as names derived from descendants of the prophet Muhammad: Hashem, Hussein, Ali; and female names: Fatima, Aisha, Kadija. Of course the name of Muhammad from hamida-- “to praise,” “to thank,” is most frequently given to Muslim boys, along with its derived Mahmoud and Ahmed.
Another group of religious names often chosen by Arab Muslims are names of the Abed category. The prefix abed means “servant” with “God” understood, hence its meaning “servant of God.” The name Abed-allah literally means “servant of God.”
According to Muslim tradition, God has a hundred qualities or names. Ninety-nine of these names are known to man. Ninety-nine are the beads of the Muslim “rosary”—a bead for every one of God’s ninety-nine attributes which the Muslim theologian can say.3 The hundredth name, so it is said, is known only to the angels of Heaven. Some of these names are: Abdul-Rahim, Abdul-Karim, Abdul-Wahhab, Abdul-Rahman, Abdul-Hadi. Each has a literal meaning, ie. Abdul-Rahman (“Servant of the Compassionate”), Abdul-Aziz (“Servant of the Beloved”), but since the attributes all refer to God, all of these names can be figuratively seen as meaning “Servant of God.”
Proud of their history and civilization, Arabs often choose historical names such as Omar, Walid, Khalid, Tareq, Osama, for boys, and Khadija and Aisha, for girls. These may be thought of as religious/historical names because they are the names of leaders who were both political and religious. Interestingly, these are used in many areas by both Muslims and Christians, while in other areas by Muslims only.
The Crusades influenced Arab Christian names. Intermarriage between local Christians and European crusaders, as well as later European contact, introduced such names as George, Antonius, Frederick, Charles, etc., now common among the Christian population.
The attachment of the Arabs to nature finds expression in other names. Such terms as “the light of the sun” and “the cool of the breeze” or “the beauty of the moon” and names of birds, animals and plants are frequently manifested in Arab names.
Boys’ Names
Nour: “light”
Naseem: “breeze”
Asfour: “sparrow”
Laith: “lion”
Nimer: “tiger” >BR> Asad: “lion:
Girls' Names
Noura: “light”
Najma: “star”
Rema: “deer”
Suheila: “summer star”
Naura: “blossom:
Laila: “night”
Personality or character traits, in addition to numerous cultural values, such as nobility, courage, honesty, wisdom, loyalty, generosity, are built into names:
Boys’ Names
Sharif: ”honest”
Karim: “generous”
Sadiq: “friend”
Hakeem: “wise”
Marwan: “chivalrous”
Girls' Names
Sharifa: “honest”
Karima: “generous”
Amineh: “loyal”
Najeeba: “intelligent”
Fadela: “gracious”
What about family names? Traditional town or city dwellers tend to have family names drawn from ancestors’ occupations: This is similar to the Western pattern in which we see family names such as : Baker, Smith, Carpenter, Hunter, Weaver, Taylor, etc. The following are representative of the Arab pattern: Hajjar (stonemason), Haddad (blacksmith), Khayyat (tailor), Samman (grocer).
Often the father’s first name becomes the child’s second name (whether a boy or a girl). And sometimes the word Ibn (or Ben) meaning “son of,” or Bint, “daughter of,” inserted between the child’s chosen name and that of the father was all that was necessary in order to identify a person. But today the complexities of life and the resultant interactions between formerly distant town and tribes has necessitated a family name for everyone. A father, grandfather, or great-grandfather’s given name has become the family name—or the village name, the tribal name, or the like. (A woman, incidentally, does not upon marriage take the name of her husband. She retains for life her own family name.)
Children give their parents names too. The first son (or first daughter, if there are no sons) gives his parents new names. Upon becoming parents, the mother and father are thereafter referred to as “mother of X” and “father of X.” If the eldest son is Karim, for example, the father becomes Abu- Karim (“father of Karim”) and the mother becomes Umm-Karim (“mother of Karim”).
Family Roles
In the nuclear family, the mother’s first responsibility is to her children; she plays the key role in their early years. The father assumes an increasingly important role in the child’s third or fourth year, becoming the symbol of authority and chief disciplinarian.
Other members of the extended family have their roles. When the nuclear family lives in isolation, father and mother are expected to deal with all the child’s needs most often met by adults. Within an extended family, some of these needs may be met by aunts and uncles and adult cousins, because these individuals may be better equipped to deal with certain needs of the child than the child’s own parents. American teenagers and their parents would be the first to see the many advantages of such a family system. The Arab child simply has many more avenues of guidance, help and friendship.
Paternal uncles play a significant role in the child’s life. As a substitute father, the father’s brother assumes all the father’s responsibilities in the event the father dies or is incapable of performing them.
Grandparents in the extended family contribute to the child’s development. In the Arab world, prestige and power are attached to age--especially for the grandmother. Of course, the power grandmother wields largely depends upon the forcefulness of her own character. Grandmother often intercedes on behalf of her grandchildren and will even intercede in the disciplining being meted out by her son, the child’s father. Grandfather, if present in the child’s household, is the undisputed head of the family. Everyone submits to this authority. Grandmother submits at least overtly.
It is the grandfather, though not uncommonly the grandmother, who passes along an oral tradition through stories (often told as parables) and history. This prescribed role not only directs moral guidance and character development, but also endears the grandparent to the family.
What is the role of the Arab child in the family? Pampered and spoiled by a family of many adults, the child is the object of a great deal of physical contact. While lacking toys in the material sense of store-bought items, the Arab child does not lack amusements and games. The Arab child also has few responsibilities toward the family.
In analyzing the religious influences on child-rearing practices in the Arab world, it is not correct to speak of the “religious aspects” of the Arab child or of child-rearing practices, because this culture as a whole is religious. Religion permeates the whole of it. Life in its totality falls under the aegis of religion. It is a way of life, a code of behavior, a total frame of existence. Popular religion here is not of the pure theological character found among the ranks of the religiously educated.
Religion in this ancient land is to be seen as a new layer laid upon the older ancient layers of folk religion--continuing beliefs and practices that represent not only superstition but basic values which enrich and give meaning to life. Anthropologists have suggested that parallels in beliefs and popular practices in Judaism, Christianity and Islam might be traced to an older folk religion of the region.
The Child in the Arab Family
”Children are the wealth of the Arabs” proverbially describes the great joy that Arabs derive from their children. One particular story, with some variations, is often told to express the value of Arab children: A stranger visits a house where he sees no light, but many children. The same stranger visits a house with many lamps but no children. He then remarks: “The house with many children was lighted, but the house with lamps was dark.”
The Arab child is considered a gift from God, while the best marriage has traditionally been the one which produced the most children.Anticipated with delight and hope, not only by its parents, but also by its larger family, the expected child enters the total extended family as an enlargement of that family, not as an addition to it.
Though a son is greatly desired, especially as a first child, girls are pampered and cherished, particularly if preceded by boys. The prophet Muhammad reproached his followers for lamenting the birth of a daughter. This preference for boys is not unique to Arabs. In a 1974 survey, the Harvard Project on Socio-Cultural Aspects of Development found that few men in six developing nations listed girl children as first choice. Even in the United States, a large majority of parents, according to the Population Reference Bureau, would rather have boys than girls.
What form does the “family” take? Sociologists describe the traditional Arab family pattern as patrilineal, patrilocal, patriarchal, extended, familial, sometimes polygamous and endogamous.
The Arab child is considered a gift from God, while the best marriage has traditionally been the one which produced the most children.Anticipated with delight and hope, not only by its parents, but also by its larger family, the expected child enters the total extended family as an enlargement of that family, not as an addition to it.
Though a son is greatly desired, especially as a first child, girls are pampered and cherished, particularly if preceded by boys. The prophet Muhammad reproached his followers for lamenting the birth of a daughter. This preference for boys is not unique to Arabs. In a 1974 survey, the Harvard Project on Socio-Cultural Aspects of Development found that few men in six developing nations listed girl children as first choice. Even in the United States, a large majority of parents, according to the Population Reference Bureau, would rather have boys than girls.
What form does the “family” take? Sociologists describe the traditional Arab family pattern as patrilineal, patrilocal, patriarchal, extended, familial, sometimes polygamous and endogamous.
Patrilineal, patrilocal and patriarchal refer to a traditionally male dominated society. Patrilineal considers every person as belonging to the father’s family; descent is traced through the male line; a person’s loyalty is directed to the father’s family. Patrilocal refers to the custom whereby a newly married couple resides in the house or compound of the husband’s father and family. Patriarchal describes a family system in which the father has authority over the family (at least outwardly).
Extended encompasses not only father, mother and minor children, but also grown sons and, if married, their wives and children.
Polygamous identifies the practice of a man taking more than one wife at a time, and, with regard to Arab cultural patterns, is an incorrect term. It has been a Muslim practice, but the terms “Arab” and “Muslim” are not synonymous. The rise of Islam actually reformed the practice as it existed in Arabia, and today polygamy is illegal in many Arab countries, representing no more than 5-8 percent of Arab marriages.
Endogamous describes a pattern of marriage preference within a narrow circle of relatives, traditionally between a man and his father’s brother’s daughter, often called “cousin-right.”
Familial stresses family interests and requires the individual to govern his actions with the family in mind. In this regard, Arab culture is correctly called a familial or kinship culture.
The extend to which endogamy, polygamy, or any of the other aforementioned practices are followed or ignored, is a function of traditionalism, area, urbanization, education and convenience.
The conjugal or nuclear family predominates in all but the rural areas of the Arab world. While extended in the sense that relatives live in close-proximity—the same compound, same neighborhood, same town—the family is no longer patrilocal in the sense that the extended family all lives under the same roof with the grandfather at its head.
Large city residences, which sometimes housed 30-40 persons at the turn of the century, now serve as schools or headquarters for institutes or as separate dwellings for nuclear families.
Despite the change, the nuclear family still exists within the framework of the extended family, whose interdependence in business and public life is just as strong as in domestic affairs and personal relationships.
Some traditional functions of the extended family are declining. Trade unions, social security, factory legislation, for example, represent the current presence of the state, formerly under family jurisdiction. As the state performs more functions, including education and the regulation of marriage, the traditional family influence will decline.
The Arab child, then, is at all times part of his nuclear family and his extended family circle, within which he receives security and self-fulfillment and offers his devotion and loyalty. Each member, according to his or her age and status, has a secure place with definite duties and obligations. The importance of this kinship can be seen in the custom of the child being addressed by members of the family, not by his name, but by the one which describes his relationship to the speaker. The child’s world quickly becomes peopled with kin of specific designation, each with a special set of mutual rights and obligations.
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