- Abdullah Hashim Gangji, Count
Hashim Gangji was a native of Bhuj, Kutchh but migrated to East Africa in 1871. His son Abdullah was however born in Zanzibar in 1906, where he did his early schooling and subsequently went into business. He was an eminent clove merchant. - Hijra
The word for emigration, hijra is derived from h-j-r means cutting oneself off from friendly or sociable relation, ceasing to speak to others, forsaking, abandoning, deserting, shunning or avoiding (4:34, 25:30, 74:5). It also means departure from the desert to the town or villages and vice versa. Its most common meaning is to forsake one's own land and take up residence in another country. The Koran frequently uses the variations of the root kh-r-j to convey this sense (4:66, 8:30, 9:40, 60:1). It also has been interpreted to mean an emigration from the territory of unbelievers to the territory of believers for the sake of religion (4:97, 29:26). Technically, the term hijra has been used to designate the emigration of the Prophet and his early Companions from Mecca to Medina in 622 A.D. Its (hijra) various derivatives appear 31 times in the Koran, 16 of which refer to the emigration of Muslims from Mecca to Medina and the departure from home for the cause of God. - Hijrat Al-Habashah
"When the sufferings and tribulations of the Muslims at the hands of the Meccans reached to its extreme in 615 A.D., the Prophet directed that those of them who could afford it should migrate to Abyssinia across the Red Sea, whose kings were known as the Negus (Najashi). As-Hama, the then Negus was a Christian king. Under the direction of the Prophet, eleven men and four women from among the Muslims migrated to Abyssinia. When the Meccans came to know of their migration, they were much upset and sent some men after them in pursuit, but the Muslims had a long start and could not be overtaken. This infuriated the malicious ones among the Meccans. They formed a deputation under Abdullah bin Rabi and Amr bin A'as, who went to Abyssinia with handsome presents to persuade the king to deliver the emigrants into their hands. In due course, this deputation stood in the presence of the king and listened to their representation. Then he sent for the refugees and asked them what they had to say. - Pir Hasan Kabiruddin
"Pir Hasan Kabiruddin, the son of Pir Sadruddin was generally known as Syed Hasan Shah, Pir Hasan Shah, Syed Sadat, Gur Pir Hasan al-Hussain, Makdum Syed Kabiruddin Shah etc. He is however known in Uchh Sharif as Hasan Dariya. He was born in Uchh Sharif in 742/1341 and was the first Indian pir to be born in India. He was endowed from birth with deep spiritual insight and strong common sense combined with sympathy and love for his fellow beings, and was also noted for his piety since childhood. - Infection Control From A Nursing Perspective
The practice of medical asepsis helps to contain infectious organisms and to maintain an environment free from contamination. The techniques used to maintain medical asepsis include hand washing, gowning and wearing facial masks when appropriate, as well as separating clean from contaminated or potentially contaminated materials and providing information to patients about basic hygienic practices. Appropriate hand washing by the nurse and the patient remains the most important factor in preventing the spread of microorganisms. - Hasan Bin Sabbah
"He was born on 428/1034 at Qumm. His father, Ali bin Muhammad bin Jafar bin al-Hussain bin Muhammad bin al-Sabbah al-Himyari was of Yamenite origin. From early age he acquired the rudiments of formal education from his father at home. When he was still a child, his father moved to Ray and it was there that Hasan bin Sabbah pursued his religious education.
Hasan bin Sabbah was an intelligent and proficient in geometry and astronomy. He learnt the Ismaili doctrines from a Fatimid da'i, Amir Dharrab. Convinced that Ismailism represented ultimate reality, he embraced Ismailism at the age of 35 years in 464/1071 and afterwards, he came into contact with a Fatimid da'i Abdul Malik bin Attash in Ispahan. - Hasan Bin Muhammad Kiya Buzrug
"Hasan, the son of Muhammad bin Kiya belonged to the peasant family of Rudhbar. Historian Kamaluddin (d. 660/1262) writes in Bugyat al-talab fi tarih al-Halab that, "Muhammad bin Kiya had two sons, called Hasan and Hussain, whom he put in school with Rashiduddin Sinan, and gave these three an exact treatment that are needed for supporting the children. - Clinical Medicine Cases
Case 1:
• 50 year old man presented with generalized weakness, dizziness, lethargy for 10 days. He was also having loose stools for the past 15 days. On examination was pale and thin lean emaciated man. His blood pressure was 70/40 mm of mercury, with pulse of 130 beats / minute. He had bilateral decrease air entry on chest, epigastric tenderness and pedal edema on examination. Neurological exam was non focal. He had some history of undocumented weight loss, but no history of fever. His past history was significant for episodes of loose stools, which would resolve on taking antibiotics
• Hemoglobin: 8 mg/dl Abumin: 1.5
• MCV: 68 Total Bilirubin: 8.1
• WBC: 14 cmm Direct Bilurubin: 5.5
• Platelet: 176 GGT: 304
• SGPT:71
• RBS: 106 AP: 359
• BUN: 15
• Cr.:1 mg/dl ESR: 53
• Na: 126 meq Stool DR: Normal
• K: 4.6 meq Calcium: 7.3
• Cl: 111 Phos:1.6
• HCO: 18 - Hasan Bin Ali Bin Abu Talib
"Abu Muhammad Hasan, or Hasan, the elder brother of Imam Hussain was born in 3/625 in Medina. He was also brought up with Imam Hussain in the household of the Prophet until the latter's death when Hasan was about 7 years old. It emerges from the extant traditions that the Prophet had a great fondness for his two grand-children. Hasan and Hussain, whom he referred to as the "chief of the youths of paradise." Another tradition relates, "Both Hasan and Hussain are for me the fragrance in the world" (Masnad, 2:85).
Hasan was 37 years old when his father fell at the hands of the assassin at Kufa. Qais bin Sa'd was the first to swear allegiance to Hasan on the day when Ali died, and then it was followed by 40,000 Kufans, acclaiming Hasan as the fifth caliph. Tabari (2:5) writes that the oath of allegiance taken by those present stipulated that, "They should make war on those who were at war with Hasan, and should live in peace with those who were at peace with Hasan." This clearly suggests that the oath sworn by the Kufans was political. Thus, the temporal power that had been with the Prophet, joined with the caliphate of Ali about 24 years, 8 months and 28 days after the death of the Prophet. When Ali died, the same powers, though remained with the Ahl al-Bayt, were separated once again. The temporal authority had gone to the hands of Hasan, and the spiritual authority was inherited by Hussain and in his Hussainid progeny. - Hanif
"The word hanif (pl. hunafa) is derived from hanf, meaning an inclination in the forepart of the foot or inversion of the foot. A person having this distortion of the foot is called ahnaf. The singular word hanif occurs 10 times in the Koran (2:135, 3:67, 95; 4:125, 6:79, 161; 10:105, 16:120,123, 30:30), and the plural hunafa two times (22:31, 98:5). It occurs once as a synonym of muslim (3:67) and also in juxtaposition with the verb aslama (4:125). The exegetes of the Koran say that hanif in the age of ignorance signified an Arab adhering to the religion of Abraham and that title was also claimed by idolaters who only observed certain rites of that religion, such as pilgrimage to Mecca and circumcision. The verb tahannuf means pure exercise of religion in the pagan period. - Hamiduddin Kirmani
"Hamiduddin Kirmani was born most probably in 352/933. His family hailed from Kirman as his name indicates, but it is not known where he was born. He first studied the esoteric science under Abu Yaqub al-Sijjistani (d. 360/971), and then went to Cairo for further studies. - Halal Wa Haram
The words halal means lawful, allowed or permitted, and haram means unlawful, forbidden or prohibited, and cognate terms from the trilateral roots h-l-l and h-r-m respectively, most often designate these two categories and are of relatively frequent occurrence. The Koranic declaration of lawfulness or unlawfulness are limited to a relatively few areas of the law as later elaborated by the jurists. Apart from denoting lawfulness, the root h-l-l indicates an exit from the ritual state connected with the pilgrimage and re-entry into the profane state (idha halal-tun) (5:2). The most common means for indicating lawfulness in the Koran is to use the causative verb ahalla means to make lawful, usually with God as the subject: "He makes the good things lawful for them" (7:157), but it is sometimes passive (5:1) concerning certain livestock. In one instance it occurs in the first person plural, in an address to the Prophet (33:50). - Hajj
"The word hajj literally means repairing to a thing for the sake of a visit (al-qasd li-l ziyara), and in the technicality of law of repairing to the House of God to observe the necessary devotions (iqamat an li-l-nusuk). The word hajj occurs nine times in the Koran in five different verse (2:189), three times in 2:196, three times; and once each in 2:197, 9:3 and 22:27.
The hajj takes place in Zul Hijja, the last month of the Muslim year. On the 7th day of the month, the pilgrims start the rite of ihram (derived from haram meaning prevention or forbidding, or entering upon a state in which a particular dress is put on. The ihram dress consists of two seamless sheets, a sheet reaching from the navel to below the knees and a sheet, which covers the upper part of the body. Both these sheets must be, preferably, white) from the miqat (a place where a person intending hajj), then enter al-masjid al-haram, preferably through bab as-salam (the gate of peace) and listen to a sermon describing the rites, which they are about to perform. The rites themselves begin on the 8th. After the dawn prayer, the participants perform tawaf (tawaf al-qudum, the making circumambulation of arrival) and sa'y. They then proceed to Mina, which is about three miles from Mecca, where they offer the prayers. After sunrise on the 9th, they proceed to the plain of Arafat, which is nine miles further east, repeating talbiya on the way. The talbiya consists in saying aloud labbaika Allah-umma labbaika means "Here am I, O God! Here am I in Your August Presence." At Arafat, the guide pitches a tent, either on the plain or, if possible, on the adjacent mountain, Jabal Rahma (the Mount of Mercy), the khutba is delivered from the pulpit of Jabal al-Rahma. - Golden Jubilees
"In August, 1935, Imam Sultan Muhammad Shah completed 50 years of his spiritual leadership and the Ismailis decided to pay a memorable tribute to their Imam by weighing him against gold and making a present of it, as a mark of their love and gratitude. For this grand program, an All-India Golden Jubilee Celebration Committee had been formed, which was inaugurated by Lady Aly Shah on October 16, 1935 at Bombay. Sir Ibrahim Rehmatullah was elected its President and Ghulam Ali Merchant as the Vice-President. Its working committee assigned Pir Sabzali to generate necessary donations through out India. The funds raising campaign started on October 23, 1935 from Kathiawar. He succeeded to collect a sum of five lac rupees in India. - Hai Zinda - Qaim Paya
In Ismaili tariqah when one enters the Jamatkhana, he in a bold clear voice utters Hai Zinda i.e., "He (Imam) is living." In reciprocation of which, those assembled within the prayer hall respond by pronouncing Qaim Paya i.e., (We) found (Imam) for ever." When the prayer is in progress, Hai Zinda is not pronounced aloud, but wished in the mind by those who enter the prayer hall. Pir Sadruddin said, "One who says Hai Zinda, he will be rewarded equal to an elephant given away in charity; and he who says Qaim Paya will get reward as if he has given a horse in charity." - Hadith
The word hadith (pl. ahadith), occurring 23 times in the Koran, is a noun formed from the verb hadatha means to be new. The Hebrew hadash carries the same meaning. From this followed the use of the term for a piece of news, tale, story or a report. The story tellers were also called hudath. The Muslims since the very lifetime of the Prophet called the report with regard to his sayings as the hadith.
The Prophet of Islam was not only the transmitter of the Koran, but he also interpreted it. The only difference between the ordinary expressions of the Prophet and his revelations consists in the fact that the former are Divine in content alone, the latter are Divine in form as well. The ground for the view is afforded by the Koran: "And We have revealed you the exhortation (i.e., the Koran) in order that you may explain to men what has been revealed to them" (16:46). - Hadith or Ahadith
The word aman al-ummah means the security of the ummah. The Prophet is reported to have said: "Just as the stars are a means of securing (aman) the people of the earth against drowning, my Ahl al-Bayt is a means of securing my ummah from division" (Mustadrak, 3:149 etc.). In this context, according to ar-Risala fi l-Imama (comp. 408/1017) by Abul Fawaris Ahmad ibn Yaqub, Imam al-Muizz said in a speech he delivered on the day of fast-breaking in Cairo that, "O people, God has chosen a Messenger and Imams. He has made them superior and favoured them. He has accepted them as the guides to His creatures. He sent down His revelation upon them, and made them speak with His wisdom. They are like luminous stars : if one of them sets, another one shining, glittering and fully radiant will illuminate." - Spectrum Of Abdominal Tuberculosis (ATB)
Epidemiology:
Tuberculosis is one of the deadliest diseases.
WHO estimates that each year more than 8 million new cases of tuberculosis occur and approximately 3 million persons die from the disease. - Fidai
"The Persian word fidai (or fidawi, pl. fidaiyan) means one who offers his life for a cause or sacrifices. Its synonymous Arabic word is fidaiyyun. It is a term for special Ismaili devotees of Iran and Syria, coined for the first time in Alamut period, who risked their lives. The term fidai is the symbol of loyalty and sacrifice - a highest form of virtue. - Firqa and Fiqh
Among the indicative of divisions or distinctions, the words used in the Koran are hizb (pl. ahzab), ta'ifa, shi'a and the derivatives of f-q-r. All can be understood with the general meaning of party, group or faction. The word hizb in its singular, plural and dual forms appears 19 times and the word shi'a and shi'ya occurs 11 times in the Koran. The word ta'ifa and its dual forms appears 23 times, used more or less randomly to refer to groups or parties among the Ahl al-Kitab. Tusi (d. 460/1067) calls the Shi'ites "the group which is right" (al-ta'ifa al-muhaqqiqa). - Fatwa
The word fatwa is derived from the root fata, which includes in its Semanic fields the meaning youth, newness, clarification, or explanation. These connotations have survived in its various definitions. Its development as a technical term originated from the Koran, where the word is used in two verbal forms meaning asking for a definitive answer and giving a definitive answer (4:127, 176). The concept of fatwa in early Islam developed in the framework of a question and answer process of communicating information about Islam. - Female
ABIDA Adoress
AFROZA Enlightening
AFSAN Fascinating
AFSHEEN Spreading Widely
AINI Generous
ALMAS Diamond
AMINA Trustworthy
ANAR Pomegranate
AMBAR Ambergris
AMBREEN Ambergris
ANISA Affectionate
ARZOO Desire
ASMA Beautiful
ATIYA Gift
AZIZA Respected
BAJILA Venerable - Fatimids
"North Africa was the land of the lost causes of Islam. The land was mainly inhabited by the Berber tribe, which was practically independent of the Abbasids. The Ismaili dai Abu Abdullah arrived in the Katama land and chose Ikjan as his base, a mountain stronghold that dominated the pilgrimage route, where he began to preach the Ismaili doctrines. While he was preaching in North Africa and consolidating the secular power, Imam al-Mahdi was closely following his activities from his retreat in Salamia. The caravan of Imam al-Mahdi left Salamia and arrived in Raqada on 20th Rabi II, 297/January 6, 910, and laid the foundation of the Fatimid Caliphate. All the notables, - Fadak
"Fadak was a fertile tract in the vicinity of Khaibar under the Jewish occupation, just three miles from Medina, now the modern village of Howeyat. After the victory of Khaibar, the Prophet wiped out the Jewish influence in this area, who were threat to Islam, therefore, he sent his envoy, Muhit to Yusha bin Nun, the chief of the village Fadak. The chief of the Jews preferred peace and surrendered to fighting. A peace treaty was concluded between the Prophet and the local Jews on the terms that 50% yield of Fadak would be surrendered to the Prophet each year by the Jews. It was a gift, and not a booty of war, and according to Islam, the areas which are conquered through wars are the property of all the Muslims, and the lands which fall into the hands of the Muslims without any military operation pertain to the personal property. When the Koranic verse: "Give the kinsman his due, and the needy, and the wayfarer...." (17:26) was revealed, the Prophet summoned his daughter and handed over Fadak to her. Suyuti writes in Dhur-e-Manthur (4:176) that, "The Prophet had bequeathed the ownership of the property of Fadak to his daughter, Fatima, and also executed a deed of gift in her favour, and her two sons." - Eid Al-Milad Al-Nabi
The month of Rabi I has an immortal significance in the whole of human history. In this month that Blessed Being made his auspicious appearance from the person of Amina who diverted totally the very stream of the human history; who uplifted humanity from the lowest pit of degradation and rose it to the zenith of glory and grandeur; who heralded a new message of peace and prosperity for the suffering mankind. He emancipated the human race from those fetters in which it had been lying shackled for centuries. He relieved humanity of those heavy burdens under which it had been groaning for ages. The whole world was groping in the dark and gone astray at the time when the Holy Prophet was born.
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