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Jumat, 13 Maret 2009
HUBUNGAN HADITS DAN AL-QUR'AN
Hubungan Hadis dan Al-Quran
Al-hadits didefinisikan oleh pada umumnya ulama --seperti definisi Al-Sunnah-- sebagai "Segala sesuatu yang dinisbahkan kepada Muhammad saw., baik ucapan, perbuatan dan taqrir (ketetapan), maupun sifat fisik dan psikis, baik sebelum beliau menjadi nabi maupun sesudahnya." Ulama ushul fiqh, membatasi pengertian hadis hanya pada "ucapan-ucapan Nabi Muhammad saw. yang berkaitan dengan hukum"; sedangkan bila mencakup pula perbuatan dan taqrir beliau yang berkaitan dengan hukum, maka ketiga hal ini mereka namai Al-Sunnah. Pengertian hadis seperti yang dikemukakan oleh ulama ushul tersebut, dapat dikatakan sebagai bagian dari wahyu Allah SWT yang tidak berbeda dari segi kewajiban menaatinya dengan ketetapan-ketetapan hukum yang bersumber dari wahyu Al-Quran.
Sementara itu, ulama tafsir mengamati bahwa perintah taat kepada Allah dan Rasul-Nya yang ditemukan dalam Al-Quran dikemukakan dengan dua redaksi berbeda. Pertama adalah Athi'u Allah wa al-rasul, dan kedua adalah Athi'u Allah wa athi'u al-rasul. Perintah pertama mencakup kewajiban taat kepada beliau dalam hal-hal yang sejalan dengan perintah Allah SWT; karena itu, redaksi tersebut mencukupkan sekali saja penggunaan kata athi'u. Perintah kedua mencakup kewajiban taat kepada beliau walaupun dalam hal-hal yang tidak disebut secara eksplisit oleh Allah SWT dalam Al-Quran, bahkan kewajiban taat kepada Nabi tersebut mungkin harus dilakukan terlebih dahulu --dalam kondisi tertentu-- walaupun ketika sedang melaksanakan perintah Allah SWT, sebagaimana diisyaratkan oleh kasus Ubay ibn Ka'ab yang ketika sedang shalat dipanggil oleh Rasul saw. Itu sebabnya dalam redaksi kedua di atas, kata athi'u diulang dua kali, dan atas dasar ini pula perintah taat kepada Ulu Al-'Amr tidak dibarengi dengan kata athi'u karena ketaatan terhadap mereka tidak berdiri sendiri, tetapi bersyarat dengan sejalannya perintah mereka dengan ajaran-ajaran Allah dan Rasul-Nya. (Perhatikan Firman Allah dalam QS 4:59). Menerima ketetapan Rasul saw. dengan penuh kesadaran dan kerelaan tanpa sedikit pun rasa enggan dan pembangkangan, baik pada saat ditetapkannya hukum maupun setelah itu, merupakan syarat keabsahan iman seseorang, demikian Allah bersumpah dalam Al-Quran Surah Al-Nisa' ayat 65.
Tetapi, di sisi lain, harus diakui bahwa terdapat perbedaan yang menonjol antara hadis dan Al-Quran dari segi redaksi dan cara penyampaian atau penerimaannya. Dari segi redaksi, diyakini bahwa wahyu Al-Quran disusun langsung oleh Allah SWT. Malaikat Jibril hanya sekadar menyampaikan kepada Nabi Muhammad saw., dan beliau pun langsung menyampaikannya kepada umat, dan demikian seterusnya generasi demi generasi. Redaksi wahyu-wahyu Al-Quran itu, dapat dipastikan tidak mengalami perubahan, karena sejak diterimanya oleh Nabi, ia ditulis dan dihafal oleh sekian banyak sahabat dan kemudian disampaikan secara tawatur oleh sejumlah orang yang --menurut adat-- mustahil akan sepakat berbohong. Atas dasar ini, wahyu-wahyu Al-Quran menjadi qath'iy al-wurud. Ini, berbeda dengan hadis, yang pada umumnya disampaikan oleh orang per orang dan itu pun seringkali dengan redaksi yang sedikit berbeda dengan redaksi yang diucapkan oleh Nabi saw. Di samping itu, diakui pula oleh ulama hadis bahwa walaupun pada masa sahabat sudah ada yang menulis teks-teks hadis, namun pada umumnya penyampaian atau penerimaan kebanyakan hadis-hadis yang ada sekarang hanya berdasarkan hafalan para sahabat dan tabi'in. Ini menjadikan kedudukan hadis dari segi otensititasnya adalah zhanniy al-wurud.
Walaupun demikian, itu tidak berarti terdapat keraguan terhadap keabsahan hadis karena sekian banyak faktor -- baik pada diri Nabi maupun sahabat beliau, di samping kondisi sosial masyarakat ketika itu, yang topang-menopang sehingga mengantarkan generasi berikut untuk merasa tenang dan yakin akan terpeliharanya hadis-hadis Nabi saw.
Fungsi Hadis terhadap Al-Quran
Al-Quran menekankan bahwa Rasul saw. berfungsi menjelaskan maksud firman-firman Allah (QS 16:44). Penjelasan atau bayan tersebut dalam pandangan sekian banyak ulama beraneka ragam bentuk dan sifat serta fungsinya.
'Abdul Halim Mahmud, mantan Syaikh Al-Azhar, dalam bukunya Al-Sunnah fi Makanatiha wa fi Tarikhiha menulis bahwa Sunnah mempunyai fungsi yang berhubungan dengan Al-Quran dan fungsi sehubungan dengan pembinaan hukum syara'. Dengan menunjuk kepada pendapat Al-Syafi'i dalam Al-Risalah, 'Abdul Halim menegaskan bahwa, dalam kaitannya dengan Al-Quran, ada dua fungsi Al-Sunnah yang tidak diperselisihkan, yaitu apa yang diistilahkan oleh sementara ulama dengan bayan ta'kid dan bayan tafsir. Yang pertama sekadar menguatkan atau menggarisbawahi kembali apa yang terdapat di dalam Al-Quran, sedangkan yang kedua memperjelas, merinci, bahkan membatasi, pengertian lahir dari ayat-ayat Al-Quran.
Persoalan yang diperselisihkan adalah, apakah hadis atau Sunnah dapat berfungsi menetapkan hukum baru yang belum ditetapkan dalam Al-Quran? Kelompok yang menyetujui mendasarkan pendapatnya pada 'ishmah (keterpeliharaan Nabi dari dosa dan kesalahan, khususnya dalam bidang syariat) apalagi sekian banyak ayat yang menunjukkan adanya wewenang kemandirian Nabi saw. untuk ditaati. Kelompok yang menolaknya berpendapat bahwa sumber hukum hanya Allah, Inn al-hukm illa lillah, sehingga Rasul pun harus merujuk kepada Allah SWT (dalam hal ini Al-Quran), ketika hendak menetapkan hukum.
Kalau persoalannya hanya terbatas seperti apa yang dikemukakan di atas, maka jalan keluarnya mungkin tidak terlalu sulit, apabila fungsi Al-Sunnah terhadap Al-Quran didefinisikan sebagai bayan murad Allah (penjelasan tentang maksud Allah) sehingga apakah ia merupakan penjelasan penguat, atau rinci, pembatas dan bahkan maupun tambahan, kesemuanya bersumber dari Allah SWT. Ketika Rasul saw. melarang seorang suami memadu istrinya dengan bibi dari pihak ibu atau bapak sang istri, yang pada zhahir-nya berbeda dengan nash ayat Al-Nisa' ayat 24, maka pada hakikatnya penambahan tersebut adalah penjelasan dari apa yang dimaksud oleh Allah SWT dalam firman tersebut.
Tentu, jalan keluar ini tidak disepakati, bahkan persoalan akan semakin sulit jika Al-Quran yang bersifat qathi'iy al-wurud itu diperhadapkan dengan hadis yang berbeda atau bertentangan, sedangkan yang terakhir ini yang bersifat zhanniy al-wurud. Disini, pandangan para pakar sangat beragam. Muhammad Al-Ghazali dalam bukunya Al-Sunnah Al-Nabawiyyah Baina Ahl Al-Fiqh wa Ahl Al-Hadits, menyatakan bahwa "Para imam fiqih menetapkan hukum-hukum dengan ijtihad yang luas berdasarkan pada Al-Quran terlebih dahulu. Sehingga, apabila mereka menemukan dalam tumpukan riwayat (hadits) yang sejalan dengan Al-Quran, mereka menerimanya, tetapi kalau tidak sejalan, mereka menolaknya karena Al-Quran lebih utama untuk diikuti."
Pendapat di atas, tidak sepenuhnya diterapkan oleh ulama-ulama fiqih. Yang menerapkan secara utuh hanya Imam Abu Hanifah dan pengikut-pengikutnya. Menurut mereka, jangankan membatalkan kandungan satu ayat, mengecualikan sebagian kandungannya pun tidak dapat dilakukan oleh hadis. Pendapat yang demikian ketat tersebut, tidak disetujui oleh Imam Malik dan pengikut-pengikutnya. Mereka berpendapat bahwa al-hadits dapat saja diamalkan, walaupun tidak sejalan dengan Al-Quran, selama terdapat indikator yang menguatkan hadis tersebut, seperti adanya pengamalan penduduk Madinah yang sejalan dengan kandungan hadis dimaksud, atau adanya ijma' ulama menyangkut kandungannya. Karena itu, dalam pandangan mereka, hadis yang melarang memadu seorang wanita dengan bibinya, haram hukumnya, walaupun tidak sejalan dengan lahir teks ayat Al-Nisa' ayat 24.
Imam Syafi'i, yang mendapat gelar Nashir Al-Sunnah (Pembela Al-Sunnah), bukan saja menolak pandangan Abu Hanifah yang sangat ketat itu, tetapi juga pandangan Imam Malik yang lebih moderat. Menurutnya, Al-Sunnah, dalam berbagai ragamnya, boleh saja berbeda dengan Al-Quran, baik dalam bentuk pengecualian maupun penambahan terhadap kandungan Al-Quran. Bukankah Allah sendiri telah mewajibkan umat manusia untuk mengikuti perintah Nabi-Nya?
Harus digarisbawahi bahwa penolakan satu hadis yang sanadnya sahih, tidak dilakukan oleh ulama kecuali dengan sangat cermat dan setelah menganalisis dan membolak-balik segala seginya. Bila masih juga ditemukan pertentangan, maka tidak ada jalan kecuali mempertahankan wahyu yang diterima secara meyakinkan (Al-Quran) dan mengabaikan yang tidak meyakinkan (hadis).
Pemahaman atas Makna Hadis
Seperti dikemukakan di atas, hadis, dalam arti ucapan-ucapan yang dinisbahkan kepada Nabi Muhammad saw., pada umumnya diterima berdasarkan riwayat dengan makna, dalam arti teks hadis tersebut, tidak sepenuhnya persis sama dengan apa yang diucapkan oleh Nabi saw. Walaupun diakui bahwa cukup banyak persyaratan yang harus diterapkan oleh para perawi hadis, sebelum mereka diperkenankan meriwayatkan dengan makna; namun demikian, problem menyangkut teks sebuah hadis masih dapat saja muncul. Apakah pemahaman makna sebuah hadis harus dikaitkan dengan konteksnya atau tidak. Apakah konteks tersebut berkaitan dengan pribadi pengucapnya saja, atau mencakup pula mitra bicara dan kondisi sosial ketika diucapkan atau diperagakan? Itulah sebagian persoalan yang dapat muncul dalam pembahasan tentang pemahaman makna hadis.
Al-Qarafiy, misalnya, memilah Al-Sunnah dalam kaitannya dengan pribadi Muhammad saw. Dalam hal ini, manusia teladan tersebut suatu kali bertindak sebagai Rasul, di kali lain sebagai mufti, dan kali ketiga sebagai qadhi (hakim penetap hukum) atau pemimpin satu masyarakat atau bahkan sebagai pribadi dengan kekhususan dan keistimewaan manusiawi atau kenabian yang membedakannya dengan manusia lainnya. Setiap hadis dan Sunnah harus didudukkan dalam konteks tersebut.
Al-Syathibi, dalam pasal ketiga karyanya, Al-Muwafaqat, tentang perintah dan larangan pada masalah ketujuh, menguraikan tentang perintah dan larangan syara'. Menurutnya, perintah tersebut ada yang jelas dan ada yang tidak jelas. Sikap para sahabat menyangkut perintah Nabi yang jelas pun berbeda. Ada yang memahaminya secara tekstual dan ada pula yang secara kontekstual.
Suatu ketika, Ubay ibn Ka'ab, yang sedang dalam perjalanan menuju masjid, mendengar Nabi saw. bersabda, "Ijlisu (duduklah kalian)," dan seketika itu juga Ubay duduk di jalan. Melihat hal itu, Nabi yang mengetahui hal ini lalu bersabda kepadanya, "Zadaka Allah tha'atan." Di sini, Ubay memahami hadis tersebut secara tekstual.
Dalam peperangan Al-Ahzab, Nabi bersabda, "Jangan ada yang shalat Ashar kecuali di perkampungan Bani Quraizhah." Sebagian memahami teks hadis tersebut secara tekstual, sehingga tidak shalat Ashar walaupun waktunya telah berlalu --kecuali di tempat itu. Sebagian lainnya memahaminya secara kontekstual, sehingga mereka melaksanakan shalat Ashar, sebelum tiba di perkampungan yang dituju. Nabi, dalam kasus terakhir ini, tidak mempersalahkan kedua kelompok sahabat yang menggunakan pendekatan berbeda dalam memahami teks hadis.
Imam Syafi'i dinilai sangat ketat dalam memahami teks hadis, tidak terkecuali dalam bidang muamalat. Dalam hal ini, Al-Syafi'i berpendapat bahwa pada dasarnya ayat-ayat Al-Quran dan hadis-hadis Nabi saw., harus dipertahankan bunyi teksnya, walaupun dalam bidang muamalat, karena bentuk hukum dan bunyi teks-teksnya adalah ta'abbudiy, sehingga tidak boleh diubah. Maksud syariat sebagai maslahat harus dipahami secara terpadu dengan bunyi teks, kecuali jika ada petunjuk yang mengalihkan arti lahiriah teks.
Kajian 'illat, dalam pandangan Al-Syafi'i, dikembangkan bukan untuk mengabaikan teks, tetapi untuk pengembangan hukum. Karena itu, kaidah al-hukm yaduru ma'a illatih wujud wa 'adam,115 hanya dapat diterapkan olehnya terhadap hasil qiyas, bukan terhadap bunyi teks Al-Quran dan hadis. Itu sebabnya Al-Syafi'i berpendapat bahwa lafal yang mengesahkan hubungan dua jenis kelamin, hanya lafal nikah dan zawaj, karena bunyi hadis Nabi saw. menyatakan, "Istahlaltum furujahunna bi kalimat Allah (Kalian memperoleh kehalalan melakukan hubungan seksual dengan wanita-wanita karena menggunakan kalimat Allah)", sedangkan kalimat (lafal) yang digunakan oleh Allah dalam Al-Quran untuk keabsahan hubungan tersebut hanya lafal zawaj dan nikah.
Imam Abu Hanifah lain pula pendapatnya. Beliau sependapat dengan ulama-ulama lain yang menetapkan bahwa teks-teks keagamaan dalam bidang ibadah harus dipertahankan, tetapi dalam bidang muamalat, tidak demikian. Bidang ini menurutnya adalah ma'qul al-ma'na, dapat dijangkau oleh nalar. Kecuali apabila ia merupakan ayat-ayat Al-Quran yang berkaitan dengan perincian, maka ketika itu ia bersifat ta'abbudiy juga. Teks-teks itu, menurutnya, harus dipertahankan, bukan saja karena akal tidak dapat memastikan mengapa teks tersebut yang dipilih, tetapi juga karena teks tersebut diterima atas dasar qath'iy al-wurud. Dengan alasan terakhir ini, sikapnya terhadap teks-teks hadis menjadi longgar. Karena, seperti dikemukakan di atas, periwayatan lafalnya dengan makna dan penerimaannya bersifat zhanniy.
Berpijak pada hal tersebut di atas, Imam Abu Hanifah tidak segan-segan mengubah ketentuan yang tersurat dalam teks hadis, dengan alasan kemaslahatan. Fatwanya yang membolehkan membayar zakat fitrah dengan nilai, atau membenarkan keabsahan hubungan perkawinan dengan lafal hibah atau jual beli, adalah penjabaran dari pandangan di atas. Walaupun demikian, beliau tidak membenarkan pembayaran dam tamattu' dalam haji, atau qurban dengan nilai (uang) karena kedua hal tersebut bernilai ta'abudiy, yakni pada penyembelihannya.
Demikianlah beberapa pandangan ulama yang sempat dikemukakan tentang hadis.
Al-hadits didefinisikan oleh pada umumnya ulama --seperti definisi Al-Sunnah-- sebagai "Segala sesuatu yang dinisbahkan kepada Muhammad saw., baik ucapan, perbuatan dan taqrir (ketetapan), maupun sifat fisik dan psikis, baik sebelum beliau menjadi nabi maupun sesudahnya." Ulama ushul fiqh, membatasi pengertian hadis hanya pada "ucapan-ucapan Nabi Muhammad saw. yang berkaitan dengan hukum"; sedangkan bila mencakup pula perbuatan dan taqrir beliau yang berkaitan dengan hukum, maka ketiga hal ini mereka namai Al-Sunnah. Pengertian hadis seperti yang dikemukakan oleh ulama ushul tersebut, dapat dikatakan sebagai bagian dari wahyu Allah SWT yang tidak berbeda dari segi kewajiban menaatinya dengan ketetapan-ketetapan hukum yang bersumber dari wahyu Al-Quran.
Sementara itu, ulama tafsir mengamati bahwa perintah taat kepada Allah dan Rasul-Nya yang ditemukan dalam Al-Quran dikemukakan dengan dua redaksi berbeda. Pertama adalah Athi'u Allah wa al-rasul, dan kedua adalah Athi'u Allah wa athi'u al-rasul. Perintah pertama mencakup kewajiban taat kepada beliau dalam hal-hal yang sejalan dengan perintah Allah SWT; karena itu, redaksi tersebut mencukupkan sekali saja penggunaan kata athi'u. Perintah kedua mencakup kewajiban taat kepada beliau walaupun dalam hal-hal yang tidak disebut secara eksplisit oleh Allah SWT dalam Al-Quran, bahkan kewajiban taat kepada Nabi tersebut mungkin harus dilakukan terlebih dahulu --dalam kondisi tertentu-- walaupun ketika sedang melaksanakan perintah Allah SWT, sebagaimana diisyaratkan oleh kasus Ubay ibn Ka'ab yang ketika sedang shalat dipanggil oleh Rasul saw. Itu sebabnya dalam redaksi kedua di atas, kata athi'u diulang dua kali, dan atas dasar ini pula perintah taat kepada Ulu Al-'Amr tidak dibarengi dengan kata athi'u karena ketaatan terhadap mereka tidak berdiri sendiri, tetapi bersyarat dengan sejalannya perintah mereka dengan ajaran-ajaran Allah dan Rasul-Nya. (Perhatikan Firman Allah dalam QS 4:59). Menerima ketetapan Rasul saw. dengan penuh kesadaran dan kerelaan tanpa sedikit pun rasa enggan dan pembangkangan, baik pada saat ditetapkannya hukum maupun setelah itu, merupakan syarat keabsahan iman seseorang, demikian Allah bersumpah dalam Al-Quran Surah Al-Nisa' ayat 65.
Tetapi, di sisi lain, harus diakui bahwa terdapat perbedaan yang menonjol antara hadis dan Al-Quran dari segi redaksi dan cara penyampaian atau penerimaannya. Dari segi redaksi, diyakini bahwa wahyu Al-Quran disusun langsung oleh Allah SWT. Malaikat Jibril hanya sekadar menyampaikan kepada Nabi Muhammad saw., dan beliau pun langsung menyampaikannya kepada umat, dan demikian seterusnya generasi demi generasi. Redaksi wahyu-wahyu Al-Quran itu, dapat dipastikan tidak mengalami perubahan, karena sejak diterimanya oleh Nabi, ia ditulis dan dihafal oleh sekian banyak sahabat dan kemudian disampaikan secara tawatur oleh sejumlah orang yang --menurut adat-- mustahil akan sepakat berbohong. Atas dasar ini, wahyu-wahyu Al-Quran menjadi qath'iy al-wurud. Ini, berbeda dengan hadis, yang pada umumnya disampaikan oleh orang per orang dan itu pun seringkali dengan redaksi yang sedikit berbeda dengan redaksi yang diucapkan oleh Nabi saw. Di samping itu, diakui pula oleh ulama hadis bahwa walaupun pada masa sahabat sudah ada yang menulis teks-teks hadis, namun pada umumnya penyampaian atau penerimaan kebanyakan hadis-hadis yang ada sekarang hanya berdasarkan hafalan para sahabat dan tabi'in. Ini menjadikan kedudukan hadis dari segi otensititasnya adalah zhanniy al-wurud.
Walaupun demikian, itu tidak berarti terdapat keraguan terhadap keabsahan hadis karena sekian banyak faktor -- baik pada diri Nabi maupun sahabat beliau, di samping kondisi sosial masyarakat ketika itu, yang topang-menopang sehingga mengantarkan generasi berikut untuk merasa tenang dan yakin akan terpeliharanya hadis-hadis Nabi saw.
Fungsi Hadis terhadap Al-Quran
Al-Quran menekankan bahwa Rasul saw. berfungsi menjelaskan maksud firman-firman Allah (QS 16:44). Penjelasan atau bayan tersebut dalam pandangan sekian banyak ulama beraneka ragam bentuk dan sifat serta fungsinya.
'Abdul Halim Mahmud, mantan Syaikh Al-Azhar, dalam bukunya Al-Sunnah fi Makanatiha wa fi Tarikhiha menulis bahwa Sunnah mempunyai fungsi yang berhubungan dengan Al-Quran dan fungsi sehubungan dengan pembinaan hukum syara'. Dengan menunjuk kepada pendapat Al-Syafi'i dalam Al-Risalah, 'Abdul Halim menegaskan bahwa, dalam kaitannya dengan Al-Quran, ada dua fungsi Al-Sunnah yang tidak diperselisihkan, yaitu apa yang diistilahkan oleh sementara ulama dengan bayan ta'kid dan bayan tafsir. Yang pertama sekadar menguatkan atau menggarisbawahi kembali apa yang terdapat di dalam Al-Quran, sedangkan yang kedua memperjelas, merinci, bahkan membatasi, pengertian lahir dari ayat-ayat Al-Quran.
Persoalan yang diperselisihkan adalah, apakah hadis atau Sunnah dapat berfungsi menetapkan hukum baru yang belum ditetapkan dalam Al-Quran? Kelompok yang menyetujui mendasarkan pendapatnya pada 'ishmah (keterpeliharaan Nabi dari dosa dan kesalahan, khususnya dalam bidang syariat) apalagi sekian banyak ayat yang menunjukkan adanya wewenang kemandirian Nabi saw. untuk ditaati. Kelompok yang menolaknya berpendapat bahwa sumber hukum hanya Allah, Inn al-hukm illa lillah, sehingga Rasul pun harus merujuk kepada Allah SWT (dalam hal ini Al-Quran), ketika hendak menetapkan hukum.
Kalau persoalannya hanya terbatas seperti apa yang dikemukakan di atas, maka jalan keluarnya mungkin tidak terlalu sulit, apabila fungsi Al-Sunnah terhadap Al-Quran didefinisikan sebagai bayan murad Allah (penjelasan tentang maksud Allah) sehingga apakah ia merupakan penjelasan penguat, atau rinci, pembatas dan bahkan maupun tambahan, kesemuanya bersumber dari Allah SWT. Ketika Rasul saw. melarang seorang suami memadu istrinya dengan bibi dari pihak ibu atau bapak sang istri, yang pada zhahir-nya berbeda dengan nash ayat Al-Nisa' ayat 24, maka pada hakikatnya penambahan tersebut adalah penjelasan dari apa yang dimaksud oleh Allah SWT dalam firman tersebut.
Tentu, jalan keluar ini tidak disepakati, bahkan persoalan akan semakin sulit jika Al-Quran yang bersifat qathi'iy al-wurud itu diperhadapkan dengan hadis yang berbeda atau bertentangan, sedangkan yang terakhir ini yang bersifat zhanniy al-wurud. Disini, pandangan para pakar sangat beragam. Muhammad Al-Ghazali dalam bukunya Al-Sunnah Al-Nabawiyyah Baina Ahl Al-Fiqh wa Ahl Al-Hadits, menyatakan bahwa "Para imam fiqih menetapkan hukum-hukum dengan ijtihad yang luas berdasarkan pada Al-Quran terlebih dahulu. Sehingga, apabila mereka menemukan dalam tumpukan riwayat (hadits) yang sejalan dengan Al-Quran, mereka menerimanya, tetapi kalau tidak sejalan, mereka menolaknya karena Al-Quran lebih utama untuk diikuti."
Pendapat di atas, tidak sepenuhnya diterapkan oleh ulama-ulama fiqih. Yang menerapkan secara utuh hanya Imam Abu Hanifah dan pengikut-pengikutnya. Menurut mereka, jangankan membatalkan kandungan satu ayat, mengecualikan sebagian kandungannya pun tidak dapat dilakukan oleh hadis. Pendapat yang demikian ketat tersebut, tidak disetujui oleh Imam Malik dan pengikut-pengikutnya. Mereka berpendapat bahwa al-hadits dapat saja diamalkan, walaupun tidak sejalan dengan Al-Quran, selama terdapat indikator yang menguatkan hadis tersebut, seperti adanya pengamalan penduduk Madinah yang sejalan dengan kandungan hadis dimaksud, atau adanya ijma' ulama menyangkut kandungannya. Karena itu, dalam pandangan mereka, hadis yang melarang memadu seorang wanita dengan bibinya, haram hukumnya, walaupun tidak sejalan dengan lahir teks ayat Al-Nisa' ayat 24.
Imam Syafi'i, yang mendapat gelar Nashir Al-Sunnah (Pembela Al-Sunnah), bukan saja menolak pandangan Abu Hanifah yang sangat ketat itu, tetapi juga pandangan Imam Malik yang lebih moderat. Menurutnya, Al-Sunnah, dalam berbagai ragamnya, boleh saja berbeda dengan Al-Quran, baik dalam bentuk pengecualian maupun penambahan terhadap kandungan Al-Quran. Bukankah Allah sendiri telah mewajibkan umat manusia untuk mengikuti perintah Nabi-Nya?
Harus digarisbawahi bahwa penolakan satu hadis yang sanadnya sahih, tidak dilakukan oleh ulama kecuali dengan sangat cermat dan setelah menganalisis dan membolak-balik segala seginya. Bila masih juga ditemukan pertentangan, maka tidak ada jalan kecuali mempertahankan wahyu yang diterima secara meyakinkan (Al-Quran) dan mengabaikan yang tidak meyakinkan (hadis).
Pemahaman atas Makna Hadis
Seperti dikemukakan di atas, hadis, dalam arti ucapan-ucapan yang dinisbahkan kepada Nabi Muhammad saw., pada umumnya diterima berdasarkan riwayat dengan makna, dalam arti teks hadis tersebut, tidak sepenuhnya persis sama dengan apa yang diucapkan oleh Nabi saw. Walaupun diakui bahwa cukup banyak persyaratan yang harus diterapkan oleh para perawi hadis, sebelum mereka diperkenankan meriwayatkan dengan makna; namun demikian, problem menyangkut teks sebuah hadis masih dapat saja muncul. Apakah pemahaman makna sebuah hadis harus dikaitkan dengan konteksnya atau tidak. Apakah konteks tersebut berkaitan dengan pribadi pengucapnya saja, atau mencakup pula mitra bicara dan kondisi sosial ketika diucapkan atau diperagakan? Itulah sebagian persoalan yang dapat muncul dalam pembahasan tentang pemahaman makna hadis.
Al-Qarafiy, misalnya, memilah Al-Sunnah dalam kaitannya dengan pribadi Muhammad saw. Dalam hal ini, manusia teladan tersebut suatu kali bertindak sebagai Rasul, di kali lain sebagai mufti, dan kali ketiga sebagai qadhi (hakim penetap hukum) atau pemimpin satu masyarakat atau bahkan sebagai pribadi dengan kekhususan dan keistimewaan manusiawi atau kenabian yang membedakannya dengan manusia lainnya. Setiap hadis dan Sunnah harus didudukkan dalam konteks tersebut.
Al-Syathibi, dalam pasal ketiga karyanya, Al-Muwafaqat, tentang perintah dan larangan pada masalah ketujuh, menguraikan tentang perintah dan larangan syara'. Menurutnya, perintah tersebut ada yang jelas dan ada yang tidak jelas. Sikap para sahabat menyangkut perintah Nabi yang jelas pun berbeda. Ada yang memahaminya secara tekstual dan ada pula yang secara kontekstual.
Suatu ketika, Ubay ibn Ka'ab, yang sedang dalam perjalanan menuju masjid, mendengar Nabi saw. bersabda, "Ijlisu (duduklah kalian)," dan seketika itu juga Ubay duduk di jalan. Melihat hal itu, Nabi yang mengetahui hal ini lalu bersabda kepadanya, "Zadaka Allah tha'atan." Di sini, Ubay memahami hadis tersebut secara tekstual.
Dalam peperangan Al-Ahzab, Nabi bersabda, "Jangan ada yang shalat Ashar kecuali di perkampungan Bani Quraizhah." Sebagian memahami teks hadis tersebut secara tekstual, sehingga tidak shalat Ashar walaupun waktunya telah berlalu --kecuali di tempat itu. Sebagian lainnya memahaminya secara kontekstual, sehingga mereka melaksanakan shalat Ashar, sebelum tiba di perkampungan yang dituju. Nabi, dalam kasus terakhir ini, tidak mempersalahkan kedua kelompok sahabat yang menggunakan pendekatan berbeda dalam memahami teks hadis.
Imam Syafi'i dinilai sangat ketat dalam memahami teks hadis, tidak terkecuali dalam bidang muamalat. Dalam hal ini, Al-Syafi'i berpendapat bahwa pada dasarnya ayat-ayat Al-Quran dan hadis-hadis Nabi saw., harus dipertahankan bunyi teksnya, walaupun dalam bidang muamalat, karena bentuk hukum dan bunyi teks-teksnya adalah ta'abbudiy, sehingga tidak boleh diubah. Maksud syariat sebagai maslahat harus dipahami secara terpadu dengan bunyi teks, kecuali jika ada petunjuk yang mengalihkan arti lahiriah teks.
Kajian 'illat, dalam pandangan Al-Syafi'i, dikembangkan bukan untuk mengabaikan teks, tetapi untuk pengembangan hukum. Karena itu, kaidah al-hukm yaduru ma'a illatih wujud wa 'adam,115 hanya dapat diterapkan olehnya terhadap hasil qiyas, bukan terhadap bunyi teks Al-Quran dan hadis. Itu sebabnya Al-Syafi'i berpendapat bahwa lafal yang mengesahkan hubungan dua jenis kelamin, hanya lafal nikah dan zawaj, karena bunyi hadis Nabi saw. menyatakan, "Istahlaltum furujahunna bi kalimat Allah (Kalian memperoleh kehalalan melakukan hubungan seksual dengan wanita-wanita karena menggunakan kalimat Allah)", sedangkan kalimat (lafal) yang digunakan oleh Allah dalam Al-Quran untuk keabsahan hubungan tersebut hanya lafal zawaj dan nikah.
Imam Abu Hanifah lain pula pendapatnya. Beliau sependapat dengan ulama-ulama lain yang menetapkan bahwa teks-teks keagamaan dalam bidang ibadah harus dipertahankan, tetapi dalam bidang muamalat, tidak demikian. Bidang ini menurutnya adalah ma'qul al-ma'na, dapat dijangkau oleh nalar. Kecuali apabila ia merupakan ayat-ayat Al-Quran yang berkaitan dengan perincian, maka ketika itu ia bersifat ta'abbudiy juga. Teks-teks itu, menurutnya, harus dipertahankan, bukan saja karena akal tidak dapat memastikan mengapa teks tersebut yang dipilih, tetapi juga karena teks tersebut diterima atas dasar qath'iy al-wurud. Dengan alasan terakhir ini, sikapnya terhadap teks-teks hadis menjadi longgar. Karena, seperti dikemukakan di atas, periwayatan lafalnya dengan makna dan penerimaannya bersifat zhanniy.
Berpijak pada hal tersebut di atas, Imam Abu Hanifah tidak segan-segan mengubah ketentuan yang tersurat dalam teks hadis, dengan alasan kemaslahatan. Fatwanya yang membolehkan membayar zakat fitrah dengan nilai, atau membenarkan keabsahan hubungan perkawinan dengan lafal hibah atau jual beli, adalah penjabaran dari pandangan di atas. Walaupun demikian, beliau tidak membenarkan pembayaran dam tamattu' dalam haji, atau qurban dengan nilai (uang) karena kedua hal tersebut bernilai ta'abudiy, yakni pada penyembelihannya.
Demikianlah beberapa pandangan ulama yang sempat dikemukakan tentang hadis.
BUKTI KEBENARAN AL-QUR'AN
Bukti Kebenaran Al-Quran
Al-Quran mempunyai sekian banyak fungsi. Di antaranya adalah menjadi bukti kebenaran Nabi Muhammad saw. Bukti kebenaran tersebut dikemukakan dalam tantangan yang sifatnya bertahap. Pertama, menantang siapa pun yang meragukannya untuk menyusun semacam Al-Quran secara keseluruhan (baca QS 52:34). Kedua, menantang mereka untuk menyusun sepuluh surah semacam Al-Quran (baca QS 11:13). Seluruh Al-Quran berisikan 114 surah. Ketiga, menantang mereka untuk menyusun satu surah saja semacam Al-Quran (baca QS 10:38). Keempat, menantang mereka untuk menyusun sesuatu seperti atau lebih kurang sama dengan satu surah dari Al-Quran (baca QS 2:23).
Dalam hal ini, Al-Quran menegaskan: Katakanlah (hai Muhammad) sesungguhnya jika manusia dan jin berkumpul untuk membuat yang serupa Al-Quran ini, niscaya mereka tidak akan mampu membuat yang serupa dengannya, sekalipun sebagian mereka menjadi pembantu bagi sebagian yang lain. (QS 17 :88).
Seorang ahli berkomentar bahwa tantangan yang sedemikian lantang ini tidak dapat dikemukakan oleh seseorang kecuali jika ia memiliki satu dari dua sifat: gila atau sangat yakin. Muhammad saw. sangat yakin akan wahyu-wahyu Tuhan, karena "Wahyu adalah informasi yang diyakini dengan sebenarnya bersumber dari Tuhan."
Walaupun Al-Quran menjadi bukti kebenaran Nabi Muhammad, tapi fungsi utamanya adalah menjadi "petunjuk untuk seluruh umat manusia." Petunjuk yang dimaksud adalah petunjuk agama, atau yang biasa juga disebut sebagai syari'at. Syari'at, dari segi pengertian kebahasaan, berarti ' jalan menuju sumber air." Jasmani manusia, bahkan seluruh makhluk hidup, membutuhkan air, demi kelangsungan hidupnya. Ruhaninya pun membutuhkan "air kehidupan." Di sini, syari'at mengantarkan seseorang menuju air kehidupan itu.
Dalam syari'at ditemukan sekian banyak rambu-rambu jalan: ada yang berwarna merah, yang berarti larangan; ada pula yang berwarna kuning, yang memerlukan kehati-hatian; dan ada yang hijau warnanya, yang melambangkan kebolehan melanjutkan perjalanan. Ini semua, persis sama dengan lampu-lampu lalulintas. Lampu merah tidak memperlambat seseorang sampai ke tujuan. Bahkan ia merupakan salah satu faktor utama yang memelihara pejalan dari mara bahaya. Demikian juga halnya dengan "lampu-lampu merah" atau larangan-larangan agama.
Kita sangat membutuhkan peraturan-peraturan lalulintas demi memelihara keselamatan kita. Demikian juga dengan peraturan lalulintas menuju kehidupan yang lebih jauh, kehidupan sesudah mati. Di sini, siapakah yang seharusnya membuat peraturan-peraturan menuju perjalanan yang sangat jauh itu?
Manusia memiliki kelemahan-kelemahan. Antara lain, ia seringkali bersifat egoistis. Disamping itu, pengetahuannya sangat terbatas. Lantaran itu, jika ia yang diserahi menyusun peraturan lalulintas menuju kehidupan sesudah mati, maka diduga keras bahwa ia, di samping hanya akan menguntungkan dirinya sendiri, juga akan sangat terbatas bahkan keliru, karena ia tidak mengetahui apa yang akan terjadi setelah kematian.
Jika demikian, yang harus menyusunnya adalah "Sesuatu" yang tidak bersifat egoistis, yang tidak mempunyai sedikit kepentingan pun, sekaligus memiliki pengetahuan yang Mahaluas. "Sesuatu" itu adalah Tuhan Yang Mahaesa, dan peraturan yang dibuatnya itu dinamai "agama".
Sayang bahwa tidak semua manusia dapat berhubungan langsung secara jelas dengan Tuhan, guna memperoleh informasi-Nya. Karena itu, Tuhan memilih orang-orang tertentu, yang memiliki kesucian jiwa dan kecerdasan pikiran untuk menyampaikan informasi tersebut kepada mereka. Mereka yang terpilih itu dinamai Nabi atau Rasul.
Karena sifat egoistis manusia, maka ia tidak mempercayai informasi-informasi Tuhan yang disampaikan oleh para Nabi itu. Mereka bahkan tidak percaya bahwa manusia-manusia terpilih itu adalah Nabi-nabi yang mendapat tugas khusus dari Tuhan.
Untuk meyakinkan manusia, para Nabi atau Rasul diberi bukti-bukti yang pasti dan terjangkau. Bukti-bukti tersebut merupakan hal-hal tertentu yang tidak mungkin dapat mereka --sebagai manusia biasa (bukan pilihan Tuhan)-- lakukan. Bukti-bukti tersebut dalam bahasa agama dinamai "mukjizat".
Para Nabi atau Rasul terdahulu memiliki mukjizat-mukjizat yang bersifat temporal, lokal, dan material. Ini disebabkan karena misi mereka terbatas pada daerah tertentu dan waktu tertentu. Ini jelas berbeda dengan misi Nabi Muhammad saw. Beliau diutus untuk seluruh umat manusia, di mana dan kapan pun hingga akhir zaman.
Pengutusan ini juga memerlukan mukjizat. Dan karena sifat pengutusan itu, maka bukti kebenaran beliau juga tidak mungkin bersifat lokal, temporal, dan material. Bukti itu harus bersifat universal, kekal, dapat dipikirkan dan dibuktikan kebenarannya oleh akal manusia. Di sinilah terletak fungsi Al-Quran sebagai mukjizat.
Paling tidak ada tiga aspek dalam Al-Quran yang dapat menjadi bukti kebenaran Nabi Muhammad saw., sekaligus menjadi bukti bahwa seluruh informasi atau petunjuk yang disampaikannya adalah benar bersumber dari Allah SWT.
Ketiga aspek tersebut akan lebih meyakinkan lagi, bila diketahui bahwa Nabi Muhammad bukanlah seorang yang pandai membaca dan menulis. Ia juga tidak hidup dan bermukim di tengah-tengah masyarakat yang relatif telah mengenal peradaban, seperti Mesir, Persia atau Romawi. Beliau dibesarkan dan hidup di tengah-tengah kaum yang oleh beliau sendiri dilukiskan sebagai "Kami adalah masyarakat yang tidak pandai menulis dan berhitung." Inilah sebabnya, konon, sehingga angka yang tertinggi yang mereka ketahui adalah tujuh. Inilah latar belakang, mengapa mereka mengartikan "tujuh langit" sebagai "banyak langit." Al-Quran juga menyatakan bahwa seandainya Muhammad dapat membaca atau menulis pastilah akan ada yang meragukan kenabian beliau (baca QS 29:48).
Ketiga aspek yang dimaksud di atas adalah sebagai berikut. Pertama, aspek keindahan dan ketelitian redaksi-redaksinya. Tidak mudah untuk menguraikan hal ini, khususnya bagi kita yang tidak memahami dan memiliki "rasa bahasa" Arab --karena keindahan diperoleh melalui "perasaan", bukan melalui nalar. Namun demikian, ada satu atau dua hal menyangkut redaksi Al-Quran yang dapat membantu pemahaman aspek pertama ini.
Seperti diketahui, seringkali Al-Quran "turun" secara spontan, guna menjawab pertanyaan atau mengomentari peristiwa. Misalnya pertanyaan orang Yahudi tentang hakikat ruh. Pertanyaan ini dijawab secara langsung, dan tentunya spontanitas tersebut tidak memberi peluang untuk berpikir dan menyusun jawaban dengan redaksi yang indah apalagi teliti. Namun demikian, setelah Al-Quran rampung diturunkan dan kemudian dilakukan analisis serta perhitungan tentang redaksi-redaksinya, ditemukanlah hal-hal yang sangat menakjubkan. Ditemukan adanya keseimbangan yang sangat serasi antara kata-kata yang digunakannya, seperti keserasian jumlah dua kata yang bertolak belakang.
Abdurrazaq Nawfal, dalam Al-Ijaz Al-Adabiy li Al-Qur'an Al-Karim yang terdiri dari tiga jilid, mengemukakan sekian banyak contoh tentang keseimbangan tersebut, yang dapat kita simpulkan secara sangat singkat sebagai berikut.
A. Keseimbangan antara jumlah bilangan kata dengan antonimnya. Beberapa contoh, di antaranya:
* Al-hayah (hidup) dan al-mawt (mati), masing-masing sebanyak 145 kali;
* Al-naf' (manfaat) dan al-madharrah (mudarat), masing-masing sebanyak 50 kali;
* Al-har (panas) dan al-bard (dingin), masing-masing 4 kali;
* Al-shalihat (kebajikan) dan al-sayyi'at (keburukan), masing-masing 167 kali;
* Al-Thumaninah (kelapangan/ketenangan) dan al-dhiq (kesempitan/kekesalan), masing-masing 13 kali;
* Al-rahbah (cemas/takut) dan al-raghbah (harap/ingin), masing-masing 8 kali;
* Al-kufr (kekufuran) dan al-iman (iman) dalam bentuk definite, masing-masing 17 kali;
* Kufr (kekufuran) dan iman (iman) dalam bentuk indifinite, masing-masing 8 kali;
* Al-shayf (musim panas) dan al-syita' (musim dingin), masing-masing 1 kali.
B. Keseimbangan jumlah bilangan kata dengan sinonimnya/makna yang dikandungnya.
* Al-harts dan al-zira'ah (membajak/bertani), masing-masing 14 kali;
* Al-'ushb dan al-dhurur (membanggakan diri/angkuh), masing-masing 27 kali;
* Al-dhallun dan al-mawta (orang sesat/mati [jiwanya]), masing-masing 17 kali;
* Al-Qur'an, al-wahyu dan Al-Islam (Al-Quran, wahyu dan Islam), masing-masing 70 kali;
* Al-aql dan al-nur (akal dan cahaya), masing-masing 49 kali;
* Al-jahr dan al-'alaniyah (nyata), masing-masing 16 kali.
C. Keseimbangan antara jumlah bilangan kata dengan jumlah kata yang menunjuk kepada akibatnya.
* Al-infaq (infak) dengan al-ridha (kerelaan), masing-masing 73 kali;
* Al-bukhl (kekikiran) dengan al-hasarah (penyesalan), masing-masing 12 kali;
* Al-kafirun (orang-orang kafir) dengan al-nar/al-ahraq (neraka/ pembakaran), masing-masing 154 kali;
* Al-zakah (zakat/penyucian) dengan al-barakat (kebajikan yang banyak), masing-masing 32 kali;
* Al-fahisyah (kekejian) dengan al-ghadhb (murka), masing-masing 26 kali.
D. Keseimbangan antara jumlah bilangan kata dengan kata penyebabnya.
* Al-israf (pemborosan) dengan al-sur'ah (ketergesa-gesaan), masing-masing 23 kali;
* Al-maw'izhah (nasihat/petuah) dengan al-lisan (lidah), masing-masing 25 kali;
* Al-asra (tawanan) dengan al-harb (perang), masing-masing 6 kali;
* Al-salam (kedamaian) dengan al-thayyibat (kebajikan), masing-masing 60 kali.
E. Di samping keseimbangan-keseimbangan tersebut, ditemukan juga keseimbangan khusus.
(1) Kata yawm (hari) dalam bentuk tunggal sejumlah 365 kali, sebanyak hari-hari dalam setahun. Sedangkan kata hari yang menunjuk kepada bentuk plural (ayyam) atau dua (yawmayni), jumlah keseluruhannya hanya tiga puluh, sama dengan jumlah hari dalam sebulan. Disisi lain, kata yang berarti "bulan" (syahr) hanya terdapat dua belas kali, sama dengan jumlah bulan dalam setahun.
(2) Al-Quran menjelaskan bahwa langit ada "tujuh." Penjelasan ini diulanginya sebanyak tujuh kali pula, yakni dalam ayat-ayat Al-Baqarah 29, Al-Isra' 44, Al-Mu'minun 86, Fushshilat 12, Al-Thalaq 12, Al-Mulk 3, dan Nuh 15. Selain itu, penjelasannya tentang terciptanya langit dan bumi dalam enam hari dinyatakan pula dalam tujuh ayat.
(3) Kata-kata yang menunjuk kepada utusan Tuhan, baik rasul (rasul), atau nabiyy (nabi), atau basyir (pembawa berita gembira), atau nadzir (pemberi peringatan), keseluruhannya berjumlah 518 kali. Jumlah ini seimbang dengan jumlah penyebutan nama-nama nabi, rasul dan pembawa berita tersebut, yakni 518 kali.
Demikianlah sebagian dari hasil penelitian yang kita rangkum dan kelompokkan ke dalam bentuk seperti terlihat di atas.
Kedua adalah pemberitaan-pemberitaan gaibnya. Fir'aun, yang mengejar-ngejar Nabi Musa., diceritakan dalam surah Yunus. Pada ayat 92 surah itu, ditegaskan bahwa "Badan Fir'aun tersebut akan diselamatkan Tuhan untuk menjadi pelajaran generasi berikut." Tidak seorang pun mengetahui hal tersebut, karena hal itu telah terjadi sekitar 1200 tahun S.M. Nanti, pada awal abad ke-19, tepatnya pada tahun 1896, ahli purbakala Loret menemukan di Lembah Raja-raja Luxor Mesir, satu mumi, yang dari data-data sejarah terbukti bahwa ia adalah Fir'aun yang bernama Maniptah dan yang pernah mengejar Nabi Musa a.s. Selain itu, pada tanggal 8 Juli 1908, Elliot Smith mendapat izin dari pemerintah Mesir untuk membuka pembalut-pembalut Fir'aun tersebut. Apa yang ditemukannya adalah satu jasad utuh, seperti yang diberitakan oleh Al-Quran melalui Nabi yang ummiy (tak pandai membaca dan menulis itu). Mungkinkah ini?
Setiap orang yang pernah berkunjung ke Museum Kairo, akan dapat melihat Fir'aun tersebut. Terlalu banyak ragam serta peristiwa gaib yang telah diungkapkan Al-Quran dan yang tidak mungkin dikemukakan dalam kesempatan yang terbatas ini.
Ketiga, isyarat-isyarat ilmiahnya. Banyak sekah isyarat ilmiah yang ditemukan dalam Al-Quran. Misalnya diisyaratkannya bahwa "Cahaya matahari bersumber dari dirinya sendiri, sedang cahaya bulan adalah pantulan (dari cahaya matahari)" (perhatikan QS 10:5); atau bahwa jenis kelamin anak adalah hasil sperma pria, sedang wanita sekadar mengandung karena mereka hanya bagaikan "ladang" (QS 2:223); dan masih banyak lagi lainnya yang kesemuanya belum diketahui manusia kecuali pada abad-abad bahkan tahun-tahun terakhir ini. Dari manakah Muhammad mengetahuinya kalau bukan dari Dia, Allah Yang Maha Mengetahui!
Kesemua aspek tersebut tidak dimaksudkan kecuali menjadi bukti bahwa petunjuk-petunjuk yang disampaikan oleh Al-Quran adalah benar, sehingga dengan demikian manusia yakin serta secara tulus mengamalkan petunjuk-petunjuknya.
MEMBUMIKAN AL-QURAN
Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat
Dr. M. Quraish Shihab
Penerbit Mizan, Cetakan 13, Rajab 1417/November 1996
Jln. Yodkali 16, Bandung 40124
Telp. (022) 700931 - Fax. (022) 707038
mailto:mizan@ibm.net
Al-Quran mempunyai sekian banyak fungsi. Di antaranya adalah menjadi bukti kebenaran Nabi Muhammad saw. Bukti kebenaran tersebut dikemukakan dalam tantangan yang sifatnya bertahap. Pertama, menantang siapa pun yang meragukannya untuk menyusun semacam Al-Quran secara keseluruhan (baca QS 52:34). Kedua, menantang mereka untuk menyusun sepuluh surah semacam Al-Quran (baca QS 11:13). Seluruh Al-Quran berisikan 114 surah. Ketiga, menantang mereka untuk menyusun satu surah saja semacam Al-Quran (baca QS 10:38). Keempat, menantang mereka untuk menyusun sesuatu seperti atau lebih kurang sama dengan satu surah dari Al-Quran (baca QS 2:23).
Dalam hal ini, Al-Quran menegaskan: Katakanlah (hai Muhammad) sesungguhnya jika manusia dan jin berkumpul untuk membuat yang serupa Al-Quran ini, niscaya mereka tidak akan mampu membuat yang serupa dengannya, sekalipun sebagian mereka menjadi pembantu bagi sebagian yang lain. (QS 17 :88).
Seorang ahli berkomentar bahwa tantangan yang sedemikian lantang ini tidak dapat dikemukakan oleh seseorang kecuali jika ia memiliki satu dari dua sifat: gila atau sangat yakin. Muhammad saw. sangat yakin akan wahyu-wahyu Tuhan, karena "Wahyu adalah informasi yang diyakini dengan sebenarnya bersumber dari Tuhan."
Walaupun Al-Quran menjadi bukti kebenaran Nabi Muhammad, tapi fungsi utamanya adalah menjadi "petunjuk untuk seluruh umat manusia." Petunjuk yang dimaksud adalah petunjuk agama, atau yang biasa juga disebut sebagai syari'at. Syari'at, dari segi pengertian kebahasaan, berarti ' jalan menuju sumber air." Jasmani manusia, bahkan seluruh makhluk hidup, membutuhkan air, demi kelangsungan hidupnya. Ruhaninya pun membutuhkan "air kehidupan." Di sini, syari'at mengantarkan seseorang menuju air kehidupan itu.
Dalam syari'at ditemukan sekian banyak rambu-rambu jalan: ada yang berwarna merah, yang berarti larangan; ada pula yang berwarna kuning, yang memerlukan kehati-hatian; dan ada yang hijau warnanya, yang melambangkan kebolehan melanjutkan perjalanan. Ini semua, persis sama dengan lampu-lampu lalulintas. Lampu merah tidak memperlambat seseorang sampai ke tujuan. Bahkan ia merupakan salah satu faktor utama yang memelihara pejalan dari mara bahaya. Demikian juga halnya dengan "lampu-lampu merah" atau larangan-larangan agama.
Kita sangat membutuhkan peraturan-peraturan lalulintas demi memelihara keselamatan kita. Demikian juga dengan peraturan lalulintas menuju kehidupan yang lebih jauh, kehidupan sesudah mati. Di sini, siapakah yang seharusnya membuat peraturan-peraturan menuju perjalanan yang sangat jauh itu?
Manusia memiliki kelemahan-kelemahan. Antara lain, ia seringkali bersifat egoistis. Disamping itu, pengetahuannya sangat terbatas. Lantaran itu, jika ia yang diserahi menyusun peraturan lalulintas menuju kehidupan sesudah mati, maka diduga keras bahwa ia, di samping hanya akan menguntungkan dirinya sendiri, juga akan sangat terbatas bahkan keliru, karena ia tidak mengetahui apa yang akan terjadi setelah kematian.
Jika demikian, yang harus menyusunnya adalah "Sesuatu" yang tidak bersifat egoistis, yang tidak mempunyai sedikit kepentingan pun, sekaligus memiliki pengetahuan yang Mahaluas. "Sesuatu" itu adalah Tuhan Yang Mahaesa, dan peraturan yang dibuatnya itu dinamai "agama".
Sayang bahwa tidak semua manusia dapat berhubungan langsung secara jelas dengan Tuhan, guna memperoleh informasi-Nya. Karena itu, Tuhan memilih orang-orang tertentu, yang memiliki kesucian jiwa dan kecerdasan pikiran untuk menyampaikan informasi tersebut kepada mereka. Mereka yang terpilih itu dinamai Nabi atau Rasul.
Karena sifat egoistis manusia, maka ia tidak mempercayai informasi-informasi Tuhan yang disampaikan oleh para Nabi itu. Mereka bahkan tidak percaya bahwa manusia-manusia terpilih itu adalah Nabi-nabi yang mendapat tugas khusus dari Tuhan.
Untuk meyakinkan manusia, para Nabi atau Rasul diberi bukti-bukti yang pasti dan terjangkau. Bukti-bukti tersebut merupakan hal-hal tertentu yang tidak mungkin dapat mereka --sebagai manusia biasa (bukan pilihan Tuhan)-- lakukan. Bukti-bukti tersebut dalam bahasa agama dinamai "mukjizat".
Para Nabi atau Rasul terdahulu memiliki mukjizat-mukjizat yang bersifat temporal, lokal, dan material. Ini disebabkan karena misi mereka terbatas pada daerah tertentu dan waktu tertentu. Ini jelas berbeda dengan misi Nabi Muhammad saw. Beliau diutus untuk seluruh umat manusia, di mana dan kapan pun hingga akhir zaman.
Pengutusan ini juga memerlukan mukjizat. Dan karena sifat pengutusan itu, maka bukti kebenaran beliau juga tidak mungkin bersifat lokal, temporal, dan material. Bukti itu harus bersifat universal, kekal, dapat dipikirkan dan dibuktikan kebenarannya oleh akal manusia. Di sinilah terletak fungsi Al-Quran sebagai mukjizat.
Paling tidak ada tiga aspek dalam Al-Quran yang dapat menjadi bukti kebenaran Nabi Muhammad saw., sekaligus menjadi bukti bahwa seluruh informasi atau petunjuk yang disampaikannya adalah benar bersumber dari Allah SWT.
Ketiga aspek tersebut akan lebih meyakinkan lagi, bila diketahui bahwa Nabi Muhammad bukanlah seorang yang pandai membaca dan menulis. Ia juga tidak hidup dan bermukim di tengah-tengah masyarakat yang relatif telah mengenal peradaban, seperti Mesir, Persia atau Romawi. Beliau dibesarkan dan hidup di tengah-tengah kaum yang oleh beliau sendiri dilukiskan sebagai "Kami adalah masyarakat yang tidak pandai menulis dan berhitung." Inilah sebabnya, konon, sehingga angka yang tertinggi yang mereka ketahui adalah tujuh. Inilah latar belakang, mengapa mereka mengartikan "tujuh langit" sebagai "banyak langit." Al-Quran juga menyatakan bahwa seandainya Muhammad dapat membaca atau menulis pastilah akan ada yang meragukan kenabian beliau (baca QS 29:48).
Ketiga aspek yang dimaksud di atas adalah sebagai berikut. Pertama, aspek keindahan dan ketelitian redaksi-redaksinya. Tidak mudah untuk menguraikan hal ini, khususnya bagi kita yang tidak memahami dan memiliki "rasa bahasa" Arab --karena keindahan diperoleh melalui "perasaan", bukan melalui nalar. Namun demikian, ada satu atau dua hal menyangkut redaksi Al-Quran yang dapat membantu pemahaman aspek pertama ini.
Seperti diketahui, seringkali Al-Quran "turun" secara spontan, guna menjawab pertanyaan atau mengomentari peristiwa. Misalnya pertanyaan orang Yahudi tentang hakikat ruh. Pertanyaan ini dijawab secara langsung, dan tentunya spontanitas tersebut tidak memberi peluang untuk berpikir dan menyusun jawaban dengan redaksi yang indah apalagi teliti. Namun demikian, setelah Al-Quran rampung diturunkan dan kemudian dilakukan analisis serta perhitungan tentang redaksi-redaksinya, ditemukanlah hal-hal yang sangat menakjubkan. Ditemukan adanya keseimbangan yang sangat serasi antara kata-kata yang digunakannya, seperti keserasian jumlah dua kata yang bertolak belakang.
Abdurrazaq Nawfal, dalam Al-Ijaz Al-Adabiy li Al-Qur'an Al-Karim yang terdiri dari tiga jilid, mengemukakan sekian banyak contoh tentang keseimbangan tersebut, yang dapat kita simpulkan secara sangat singkat sebagai berikut.
A. Keseimbangan antara jumlah bilangan kata dengan antonimnya. Beberapa contoh, di antaranya:
* Al-hayah (hidup) dan al-mawt (mati), masing-masing sebanyak 145 kali;
* Al-naf' (manfaat) dan al-madharrah (mudarat), masing-masing sebanyak 50 kali;
* Al-har (panas) dan al-bard (dingin), masing-masing 4 kali;
* Al-shalihat (kebajikan) dan al-sayyi'at (keburukan), masing-masing 167 kali;
* Al-Thumaninah (kelapangan/ketenangan) dan al-dhiq (kesempitan/kekesalan), masing-masing 13 kali;
* Al-rahbah (cemas/takut) dan al-raghbah (harap/ingin), masing-masing 8 kali;
* Al-kufr (kekufuran) dan al-iman (iman) dalam bentuk definite, masing-masing 17 kali;
* Kufr (kekufuran) dan iman (iman) dalam bentuk indifinite, masing-masing 8 kali;
* Al-shayf (musim panas) dan al-syita' (musim dingin), masing-masing 1 kali.
B. Keseimbangan jumlah bilangan kata dengan sinonimnya/makna yang dikandungnya.
* Al-harts dan al-zira'ah (membajak/bertani), masing-masing 14 kali;
* Al-'ushb dan al-dhurur (membanggakan diri/angkuh), masing-masing 27 kali;
* Al-dhallun dan al-mawta (orang sesat/mati [jiwanya]), masing-masing 17 kali;
* Al-Qur'an, al-wahyu dan Al-Islam (Al-Quran, wahyu dan Islam), masing-masing 70 kali;
* Al-aql dan al-nur (akal dan cahaya), masing-masing 49 kali;
* Al-jahr dan al-'alaniyah (nyata), masing-masing 16 kali.
C. Keseimbangan antara jumlah bilangan kata dengan jumlah kata yang menunjuk kepada akibatnya.
* Al-infaq (infak) dengan al-ridha (kerelaan), masing-masing 73 kali;
* Al-bukhl (kekikiran) dengan al-hasarah (penyesalan), masing-masing 12 kali;
* Al-kafirun (orang-orang kafir) dengan al-nar/al-ahraq (neraka/ pembakaran), masing-masing 154 kali;
* Al-zakah (zakat/penyucian) dengan al-barakat (kebajikan yang banyak), masing-masing 32 kali;
* Al-fahisyah (kekejian) dengan al-ghadhb (murka), masing-masing 26 kali.
D. Keseimbangan antara jumlah bilangan kata dengan kata penyebabnya.
* Al-israf (pemborosan) dengan al-sur'ah (ketergesa-gesaan), masing-masing 23 kali;
* Al-maw'izhah (nasihat/petuah) dengan al-lisan (lidah), masing-masing 25 kali;
* Al-asra (tawanan) dengan al-harb (perang), masing-masing 6 kali;
* Al-salam (kedamaian) dengan al-thayyibat (kebajikan), masing-masing 60 kali.
E. Di samping keseimbangan-keseimbangan tersebut, ditemukan juga keseimbangan khusus.
(1) Kata yawm (hari) dalam bentuk tunggal sejumlah 365 kali, sebanyak hari-hari dalam setahun. Sedangkan kata hari yang menunjuk kepada bentuk plural (ayyam) atau dua (yawmayni), jumlah keseluruhannya hanya tiga puluh, sama dengan jumlah hari dalam sebulan. Disisi lain, kata yang berarti "bulan" (syahr) hanya terdapat dua belas kali, sama dengan jumlah bulan dalam setahun.
(2) Al-Quran menjelaskan bahwa langit ada "tujuh." Penjelasan ini diulanginya sebanyak tujuh kali pula, yakni dalam ayat-ayat Al-Baqarah 29, Al-Isra' 44, Al-Mu'minun 86, Fushshilat 12, Al-Thalaq 12, Al-Mulk 3, dan Nuh 15. Selain itu, penjelasannya tentang terciptanya langit dan bumi dalam enam hari dinyatakan pula dalam tujuh ayat.
(3) Kata-kata yang menunjuk kepada utusan Tuhan, baik rasul (rasul), atau nabiyy (nabi), atau basyir (pembawa berita gembira), atau nadzir (pemberi peringatan), keseluruhannya berjumlah 518 kali. Jumlah ini seimbang dengan jumlah penyebutan nama-nama nabi, rasul dan pembawa berita tersebut, yakni 518 kali.
Demikianlah sebagian dari hasil penelitian yang kita rangkum dan kelompokkan ke dalam bentuk seperti terlihat di atas.
Kedua adalah pemberitaan-pemberitaan gaibnya. Fir'aun, yang mengejar-ngejar Nabi Musa., diceritakan dalam surah Yunus. Pada ayat 92 surah itu, ditegaskan bahwa "Badan Fir'aun tersebut akan diselamatkan Tuhan untuk menjadi pelajaran generasi berikut." Tidak seorang pun mengetahui hal tersebut, karena hal itu telah terjadi sekitar 1200 tahun S.M. Nanti, pada awal abad ke-19, tepatnya pada tahun 1896, ahli purbakala Loret menemukan di Lembah Raja-raja Luxor Mesir, satu mumi, yang dari data-data sejarah terbukti bahwa ia adalah Fir'aun yang bernama Maniptah dan yang pernah mengejar Nabi Musa a.s. Selain itu, pada tanggal 8 Juli 1908, Elliot Smith mendapat izin dari pemerintah Mesir untuk membuka pembalut-pembalut Fir'aun tersebut. Apa yang ditemukannya adalah satu jasad utuh, seperti yang diberitakan oleh Al-Quran melalui Nabi yang ummiy (tak pandai membaca dan menulis itu). Mungkinkah ini?
Setiap orang yang pernah berkunjung ke Museum Kairo, akan dapat melihat Fir'aun tersebut. Terlalu banyak ragam serta peristiwa gaib yang telah diungkapkan Al-Quran dan yang tidak mungkin dikemukakan dalam kesempatan yang terbatas ini.
Ketiga, isyarat-isyarat ilmiahnya. Banyak sekah isyarat ilmiah yang ditemukan dalam Al-Quran. Misalnya diisyaratkannya bahwa "Cahaya matahari bersumber dari dirinya sendiri, sedang cahaya bulan adalah pantulan (dari cahaya matahari)" (perhatikan QS 10:5); atau bahwa jenis kelamin anak adalah hasil sperma pria, sedang wanita sekadar mengandung karena mereka hanya bagaikan "ladang" (QS 2:223); dan masih banyak lagi lainnya yang kesemuanya belum diketahui manusia kecuali pada abad-abad bahkan tahun-tahun terakhir ini. Dari manakah Muhammad mengetahuinya kalau bukan dari Dia, Allah Yang Maha Mengetahui!
Kesemua aspek tersebut tidak dimaksudkan kecuali menjadi bukti bahwa petunjuk-petunjuk yang disampaikan oleh Al-Quran adalah benar, sehingga dengan demikian manusia yakin serta secara tulus mengamalkan petunjuk-petunjuknya.
MEMBUMIKAN AL-QURAN
Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat
Dr. M. Quraish Shihab
Penerbit Mizan, Cetakan 13, Rajab 1417/November 1996
Jln. Yodkali 16, Bandung 40124
Telp. (022) 700931 - Fax. (022) 707038
mailto:mizan@ibm.net
THE STORY OF JESUS ( 'ISA )
Stories of the Prophets
The Story of Jesus ('Isa)
Dar-us-Salam Publications
In many verses of the Glorious Qur'an Allah the Exalted denied the claim of the Christians that He has a son. A delegation from Nagran came to the Prophet Muhammad (pbuh). They began to talk about their claim about the Trinity, which is that Allah is three in one, the Father, the Son, and the Holy Spirit, with some disagreement among their sects. That is why Allah affirmed in many verses of the Qur'an that Jesus is a slave of Allah, whom He molded in the womb of his mother like any other of His creatures, and that He created him without a father, as He created Adam without a father or a mother.
Allah the Almighty said: Allah chose Adam, Noah, the family of Abraham and the family of Imran above the Alamin (mankind and jinns)(of their times). Offspring, one of theo other, and Allah is All-Hearer, All-Knower.
Remember when the wife of Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All Knowing."
Then when she delivered her (child Mary), she said: "O my Lord! I have delivered a female child," and Allah knew better what she delivered, - "and the male is not like the female, and I have named her Mary, and I seek refuge with You (Allah) for her and for her offspring from Satan, the outcast."
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zechariah. Every time he entered Al-Mihrab (a praying place or a private room), he found her supplied with sustenance.
He said: "O Mary! From where have you got this?"
She said: "From Allah. Verily, Allah provides sustenance to whom He wills, without limit." [Ch 3:33-37 Quran]
Allah declared that He had elected Adam (pbuh) and the elite of his offspring who obey Allah. Then He specified the family of Abraham (pbuh), which includes the sons of Ishmael (pbuh), and the family of Imran, the father of Mary.
Muhammad Ibn Ishaaq stated that he was Imran Ibn Bashim, Ibn Amun, Ibn Misha, Ibn Hosqia, Ibn Ahriq, Ibn Mutham, Ibn Azazia, Ibn Amisa, Ibn Yamish, Ibn Ahrihu, Ibn Yazem, Ibn Yahfashat, Ibn Eisha, Ibn Iyam, Ibn Rahba am, Ibn David (Dawud).
Prophet Zakariyah's (pbuh) wife's sister had a daughter named Hannah. She was married to Imran, a leader of the Israelites. For many years, the couple remained childless. Whenever Hannah saw another woman with a child, her longing for a baby increased. Although years had passed, she never lost hope. She believed that one day Allah would bless her with a child, on whom she would shower all her motherly love.
She turned to the Lord of the heavens and the earth and pleaded with Him for a child. She would offer the child in the service of Allah's house, in the temple of Jerusalem. Allah granted her request. When she learned that she was pregnant, she was the happiest woman alive, and thanked Allah for His gift. Her overjoyed husband Imran also thanked Allah for His mercy.
However, while she was pregnant her husband passed away. Hannah wept bitterly. Alas, Imran did not live to see their child for whom they had so longed. She gave birth to a girl, and again turned to Allah in prayer: "O my Lord, I have delivered a female child," and the male is not like the female, "and I have named her Mary, and I seek refuge with You (Allah) for her and her offspring from Satan, the outcast." [Ch 3:36 Quran]
Hannah had a big problem in reference to her promise to Allah, for females were not accepted into the temple, and she was very worried. Her sister's husband Zakariyah, comforted her, saying that Allah knew best what she had delivered and appreciated fully what she had offered in His service. She wrapped the baby in a shawl and handed it over to the temple elders. As the baby was a girl, the question of her guardianship posed a problem for the elders. This was a child of their late and beloved leader, and everyone was eager to take care of her. Zakariyah said to the elders: "I am the husband of her maternal aunt and her nearest relation in the temple; therefore, I will be more mindful of her than all of you."
As it was their custom to draw lots to solve disagreements, they followed this course. Each one was given a reed to throw into the river. They had agreed that whoever's reed remained afloat would be granted guardianship of the girl. All the reeds sank to the bottom except Zakariyah's. With this sign, they all surrendered to the will of Allah and made him the guardian.
To ensure that no one had access to Mary, Zakariyah built a separate room for her in the temple. As she grew up, she spent her time in devotion to Allah. Zakariyah visited her daily to see to her needs, and so it continued for many years. One day, he was surprised to find fresh fruit, which was out of season in her room. As he was the only person who could enter her room, he asked her how the fruit got there. She replied that these provisions were from Allah, as He gives to whom He wills. Zakariyah understood by this that Allah had raised Mary's status above that of other women.
Thereafter, Zakariyah spent more time with her, teaching and guiding her. Mary grew to be a devotee of Allah, glorifying Him day and night.
Ali Ibn Abi Talib narrated that the Prophet Muhammad (pbuh) said: "The best of the world's women is Mary (in her lifetime), and the best of the world's women is Khadija (in her lifetime)." (Sahih Al-Bukhari)
Abu Musa Al-Ashari also narrated that the Prophet Muhammad (pbuh) said: "Many among men attained perfection but among women none attained perfection except Mary the daughter of Imran, and Asiya the wife of Pharaoh, and the superiority of Aisha to other women is like the superiority of Tharid (an Arabic dish) to other meals."
While Mary was praying in her temple, an angel in the form of a man appeared before her. Filled with terror, she tried to flee, praying: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah."
The angel said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son."
She said: "How can I have a son, when no man has touched me, nor am I unchaste?"
He said: "So (it will be), your Lord said: 'That is easy for me (Allah): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).'" [Ch 19:18-21 Quran]
The angel's visit caused Mary great anxiety, which increased as the months went by. How could she face giving birth to a child without having a husband? Later, she felt life kicking inside her. With a heavy heart, she left the temple and went to Nazareth, the city in which she had been born where she settled in a simple farm house to avoid the public.
But fear and anxiety did not leave her. She was from a noble and pious family. Her father had not been an evil man nor was her mother an impure woman. How could she prevent tongues from wagging about her honor?
After some months, she could not bear the mental strain any longer. Burdened with a heavy womb, she left Nazareth, not knowing where to go to be away from this depressing atmosphere.
She had not gone far, when she was overtaken by the pains of childbirth. She sat down against a dry palm tree, and here she gave birth to a son. Looking at her beautiful baby, she was hurt that she had brought him into the world without a father. She exclaimed: "I wish I had died before this happened and had vanished into nothingness!"
Suddenly, she heard a voice nearby: "Grieve not, your Lord has placed a rivulet below, and shake the trunk of this tree, from which ripe dates will fall. So eat and drink and regain the strength you have lost; and be of good cheer, for what you see is the power of Allah, Who made the dry palm tree regain life, in order to provide food for you." For a while she was comforted by Allah's miracle, for it was a sure sign of her innocence and purity.
She decided to return to the city. However, her fears also returned. What was she going to tell the people? As if sharing his mother's worry, the baby began to speak: "If you meet any person say: 'I have vowed to fast for The Beneficent and may not speak to any human today.'" With this miracle, Mary felt at ease.
As she had expected, her arrival in the city with a newborn baby in her arms aroused the curiosity of the people. They scolded her: "This is a terrible sin that you have committed." She put her finger to her lips and pointed to the child. They asked: "How can we speak to a newborn baby?" To their total amazement, the child began to speak clearly: "I am Allah's servant. Allah has given me the Book, and has made me a prophet, and has blessed me wherever I may be, and has enjoined on me prayers and alms-giving as long as I live. Allah has made me dutiful towards she who had borne me. He has not made me arrogant nor unblessed. Peace unto me the day I was born, the day I die, and the day I shall be raised alive."
Most of the people realized that the baby was unique, for it Allah wills something, He merely says "Be" and it happens. Of course, there were some who regarded the baby's speech as a strange trick, but at least Mary could now stay in Nazareth without being harassed.
Allah the Exalted revealed: And mention in the Book (the Qur'an, O Muhammad, the story of) Mary, when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Gabriel), and he appeared before her in the form of a man in all respects.
She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah."
The angel said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son."
She said: "How can I have a son, when no man has touched me, nor am I unchaste?" He said: "So (it will be), your Lord said: 'That is easy for Me (Allah): and (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).'"
So she conceived him, and she withdrew with him to a far place (Bethlehem valley, about four to six miles from Jerusalem). And the pains of childbirth drove her to the trunk of a palm tree. She said: "Would that I had died before this, and had been forgotten and out of sight!"
Then (the babe "Jesus" or Gabriel) cried unto her from below her, saying: "Grieve not! Your Lord has provided you a water stream under you; and shake the trunk of palm tree towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad, and if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.'"
Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you have brought a thing Fariyya (an unheard mighty thing). O sister (the like) of Aaron (not the brother of Moses, but he was another pious man at the time of Mary)! Your father was not a man who used to commit adultery, nor was your mother an unchaste woman."
Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"
He (Jesus) said: "Verily! I am a slave of Allah. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined me prayer, and Zakat, as long as I live, and dutiful to my mother, and made me not arrogant, unblest. And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!"
Such is Jesus, son of Mary. (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of Christians against Allah, by saying that Jesus is the son of Allah). Glorified (and Exalted be He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" - and it is.
Jesus said: "And verily Allah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path. (Allah's Religion of Islamic Monotheism which He did ordain for all of His Prophets)."
Then the sects differed (the Christians about Jesus), so woe unto the disbeliveers (those who gave false witness saying that Jesus is the son of Allah) from the meeting of a great Day (the Day of Resurrection, when they will be thrown in the blazing Fire).
How clearly will they (polytheists and disbeliveers in the Oneness of Allah) see and hear, the Day when they will appear before Us! But the Zalimun (polytheists and wrong-doers) today are in plain error. And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while now they are in a state of carelessness and they believe not. [Ch 19:16-39 Quran]
It was said that Joseph the Carpenter was greatly surprised when he knew the story, so he asked Mary: "Can a tree come to grow without a seed?" She said: "Yes, the one which Allah created for the first time." He asked her again: "Is it possible to bear a child without a male partner?" She said: "Yes, Allah, created Adam without male or female!"
It was also said that, while pregnant, Mary went one day to her aunt, who reported that she felt as if she was pregnant. Mary in turn, said that she, too, was feeling as if she was pregnant. Then her aunt said: "I can see what is in my womb prostrating to what is in your womb."
The Jewish priests felt this child Jesus was dangerous, for they felt that the people would turn their worship to Allah the Almighty Alone, displacing the existing Jewish tenets. Consequently, they would lose their authority over the people. Therefore, they kept the miracle of Jesus's speech in infancy as a secret and accused Mary of a great misdeed.
As Jesus (pbuh) grew, the signs of prophethood began to increase. He could tell his friends what kind of supper waited for them at home and what they had hidden and where. When he was twelve years old, he accompanied his mother to Jerusalem. There he wandered into the temple and joined a crowd listening to the lecture of the Rabbis (Jewish priests). The audience were all adults, but he was not afraid to sit with them. After listening intently, he asked questions and expressed his opinion. The learned rabbis were disturbed by the boy's boldness and puzzled by the questions he asked, for they were unable to answer him. They tried to silence him, but he ignored their attempts and continued to express his views. Jesus became so involved in this exchange that he forgot he as expected back home.
In the meantime, his mother went home, thinking that he might have gone back with relatives or friends. When she arrived, she discovered that he was not there, so she returned to the city to look for him. At last she found him in the temple, sitting among the learned, conversing with them. He appeared to be quite at east, as if he had been doing this all his life. Mary got angry with him for causing her worry. He tried to assure her that all the arguing and debating with the learned had made him forgot the time.
Jesus grew up to manhood. It was Sabbath, a day of complete rest: no fire could be lit or extinguished nor could females plait their hair. Moses (pbuh) had commanded that Saturday be dedicated to the worship of Allah. However, the wisdom behind the Sabbath and its spirit had gone, and only the letter remained in the Jews' hearts. Also, they thought that Sabbath was kept in heaven, and that the People of Israel had been chosen by Allah only to observe the Sabbath.
They made a hundred things unlawful on Saturday even self-defense or calling a doctor to save a patient who was in bad condition. This is how their life was branded by such hypocrisy. Although the Pharisees were guardians of the law, they were ready to sell it when their interests were involved so as to obtain personal gains. There was, for example, a rule which prohibited a journey of more than one thousand yards on the Sabbath day. What do we expect of the Pharisees in this case? The day before, they transferred their food and drink from their homes two thousand yards away and erected a temporary house so that from tthey could travel a further thousand yards on the Sabbath day.
Jesus was on his way to the temple. Although it was the Sabbath, he reached out his hand to pick two pieces of fruit to feed a hungry child. This was considered to be a violation of the Sabbath law. He made a fire for the old women to keep themselves warm from the freezing air. Another violation. He went to the temple and looked around. There were twenty thousand Jewish priests registered there who earned their living from the temple. The rooms of he temple were full of them.
Jesus observed that the visitors were much fewer than the priests. Yet the temple was full of sheep and doves which were sold to the people to be offered as sacrifices. Every step in the temple cost the visitor money. They worshipped nothing but money. In the temple, the Pharisees and Sadducees acted as if it were a market place, and these two groups always disagreed on everything. Jesus followed the scene with his eyes and observed that the poor people who could not afford the price of the sheep or dove were swept away like flies by the Pharisees and Saducees. Jesus was astonished. Why did the priests burn a lot of offerings inside the temple, while thousands of poor people were hungry outside it?
On this blessed night, the two noble prophets John (pbuh) and Zakariyah (pbuh) died, killed by the ruling authority. On the same night, the revelation descended upon Jesus (pbuh). Allah the Exalted commanded him to begin his call to the children of Israel. To Jesus, the life of ease was closed, and the page of worship and struggled was opened.
Like an opposing force, the message of Jesus came to denounce the practices of the Pharisees and to reinforce the Law of Moses. In the face of a materialistic age of luxury and worship of gold, Jesus called his people to a nobler life by word and deed. This exemplary life was the only way out of the wretchedness and diseases of his age. Jesus's call, from the beginning, was marked by its complete uprightness and piety. It appealed to the soul, the inner being, and not be a closed system of rules laid down by society.
Jesus continued inviting the people to Almighty Allah. His call was based on the principle that there is no mediation between the Creator and His creatures. However, Jesus was in conflict with the Jews' superficial interpretation of the Torah. He said that he did not come to abrogate the Torah, but to complete it by going to the spirit of its substance to arrive at its essence.
He made the Jews understand that the Ten Commandments have more value than they imagined. For instance, the fifth commandment does not only prohibit physical killing, but all forms of killing; physical, psychological, or spiritual. And the sixth commandment does not prohibit adultery only in the sense of unlawful physical contact between a man and a woman, but also prohibits all forms of unlawful relations or acts that might lead to adultery. The eye commits adultery when it looks at anything with passion.
Jesus was therefore in confrontation with the materialistic people. He told them to desist from hypocrisy, show and false praise. There was no need to hoard wealth in this life. They should not preoccupy themselves with the goods of this passing world; rather they must preoccupy themselves with the affairs of the coming world because it would be everlasting.
Jesus told them that caring for this world is a sin, not fit for pious worshippers. The disbeliveers care for it because they do not know a better way. As for the believers, they know that their sustenance is with Allah, so they trust in Him and scorn this world.
Jesus continued to invite people to worship the Only Lord, Who is without partner, just as he invited them to purify the heart and soul.
His teaching annoyed the priests, for every word of Jesus was a threat to them and their position, exposing their misdeeds.
The Roman occupiers had, at first, no intention of being involved in this religious discord of the Jews because it was an internal affair, and they saw that this dispute would distract the Jews from the question of the occupation.
However, the priests started to plot against Jesus. They wanted to embarrass him and to prove that he had come to destroy the Mosaic Law. The Mosaic Law provides that an adulteress be stoned to death. They brought him a Jewish adulteress and asked Jesus: "Does not the law stipulate the stoning of the adulteress?" Jesus answered: "Yes." They said: "This woman is an adulteress." Jesus looked at the woman and then at the priests. He knew that they were more sinful than she. They agreed that she should be killed according to Mosaic Law, and they understood that if he was going to apply Mosaic Law, he would be destroying his own rules of forgiveness and mercy.
Jesus understood their plan. He smiled and assented: "Whoever among you is sinless can stone her." His voice rose in the middle of the Temple, making a new law on adultery, for the sinless to judge sin. There was none eligible; no mortal can judge sin, only Allah the Most Merciful.
As Jesus left the temple, the woman followed him. She took out a bottle of perfume from her garments, knelt before his feet and washed them with perfume and tears, and then dried his feet with her hair. Jesus turned to the woman and told her to stand up, adding: "O Lord, forgive her sins." He let the priests understand that those who call people to Almighty Allah are not executioners. His call was based on mercy for the people, the aim of all divine calls.
Jesus continued to pray to Allah for mercy on his people and to teach his people to have mercy on one another and to believe in Allah.
Jesus continued his mission, aided by divine miracles. Some Qur'anic commentators said that Jesus brought four people back from the dead: a friend of his named Al-Azam, an old woman's son, and a woman's only daughter. These three had died during his lifetime. When the Jews saw this they said: "You only resurrect those who have died recently; perhaps they only fainted." They asked him to bring back to life Sam the Ibn Noah.
When he asked them to show him his grave, the people accompanied him there. Jesus invoked Allah the Exalted to bring him back to life and behold, Sam the Ibn Noah came out from the grave gray-haired. Jesus asked: "how did you get gray hair, when there was no aging in your time?" He answered: "O Spirit of Allah, I thought that the Day of Resurrection had come; from the fear of that day my hair turned gray."
Allah the Almighty said: Remember when Allah will say (on the Day of Resurrection): "O Jesus, son of Mary! Remember My Favor to you and to your mother when I supported you with Ruh-ul-Qudus (Gabriel) so that you spoke to the people in the cradle and in maturity; and when I taught you writing, Al Hikmah (the power of understanding), the Torah and the Gospel; and when you made out of the clay, as it were, the figure of a bird, by My Permission, and you breathed into it, and it became a bird by My Permission, and you healed those born blind, and the lepers by My Permission, and when you brought forth the dead by My Permission; and when I restrained the Children of Israel from you (when they resolved to kill you) since you came unto them with clear proofs, and the disbeliveers among them said: 'This is nothing but evident magic.'"
And when I (Allah) put in their hearts of the disciples (of Jesus) to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims." [Ch 5:110-111 Quran]
Almighty Allah also revealed: And He Allah will teach him (Jesus) the Book and Al Hikmah (the Sunna, the faultless speech of the Prophets, wisdom, etc.), (and) the Torah and the Gospel.
And will make him (Jesus) a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe. And I have come confirming that which was before me of the Torah, and to make lawful to you part of what was forbidden to you, and I have come to you with proof from your Lord. So fear Allah and obey me. Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the Straight Path."
Then when Jesus came to know of their disbelief, he said: "Who will be my helpers in Allah's Cause?" The disciples said: "We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (we submit to Allah)."
Our Lord! We believe in what You have sent down, and we follow the Messenger (Jesus); so write us down among those who bear witness (to the truth, La ilaha ill Allah - none has the right to be worshipped but Allah).
And they (disbeliveers) plotted (to kill Jesus), and Allah planned too. And Allah is the Best of the planners. [Ch 3:48-54 Quran]
Jesus continued calling people to Almighty Allah and laying down for them what might be called "the law of the Spirit." Once when standing on a mountain surrounded by his disciples, Jesus saw that those who believed in him were from among the poor, the wretched, an the downtrodden, and their number was small. Some of the miracles which Jesus performed had been requested by his disciples, such as their wish for a "holy table" to be sent down from heaven.
Allah the Exalted said: Remember when the disciples said: "O Jesus, son of Mary! Can your Lord send down to us a table spread (with food) from heaven?" Jesus said: "Fear Allah, if you are indeed believers." They said: "We wish to eat thereof and to be stronger in Faith and to know that you have indeed told us the truth and that we ourselves be its witnesses."
Jesus, son of Mary, said: "O Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us - for the first and the last of us - a festival and a sign from You; and provide us sustenance, for You are the best of sustainers." Allah said: "I am going to send it down unto you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among all the Alamin (mankind and jinn)." [Ch 5:112-115 Quran]
It was related that Jesus commanded his disciples to fast for thirty days; at the end of it, they asked Jesus to bring food from heaven to break their fast. Jesus prayed to Allah after his disciples had doubted Allah's power. The great table cam down between two clouds, one above and one below, while the people watched. Jesus said: "O Lord, make it a mercy and not a cause of distress." So it fell between Jesus's hands, covered with a napkin.
Jesus suddenly prostrated and his disciples with him. They sensed a fragrance, which they had never smelled before. Jesus said: "The one who is the most devout and most righteous may uncover the table, that we might eat of it to thank Allah for it." They said: "O Spirit of Allah, you are the most deserving."
Jesus stood up, then performed ablution and prayed before uncovering the table, and behold, there was a roasted fish. The disciples said: "O Spirit of Allah, is this the food of this world or of Paradise?" Jesus said to his disciples: "Did not Allah forbid you to ask questions? It is the divine power of Allah the Almighty Who said: 'Be,' and it was. It is a sign from Almighty Allah warning of great punishment for unbelieving mortals of the world. This is the kernel of the matter."
It is said that thousands of people partook of it, and yet they never exhausted it. A further miracle was that the blind and lepers were cured.
The Day of the Table became one of the holy days for the disciples and followers of Jesus. Later on, the disciples and followers forgot the real essence of the miracles, and so they worshipped Jesus as a god.
Almighty Allah asserted: And remember when Allah will say (on the Day of Resurrection): "O Jesus, son of Mary! Did you say unto men: 'Worship me and my mother as two gods besides Allah?'" He will say: "Glory be to You! It was not for me to say what I had no right to say. Had I said such a thing, You would surely have known it. You know what is in my inner self though I do not know what is in Yours, truly, You, only You, are the All Knower of all that is hidden and unseen. Never did I say to them aught except what You (Allah) did command me to say: 'Worship Allah, my Lord and your Lord', And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. (This is a great admonition and warning to the Christians of the whole world). If you punish them, they are Your slaves, and if You forgive them, Verily You, only You are the All Mighty, the All Wise."
Allah will say: "This is a Day on which the truthful will profit from their truth: theirs are Gardens under which rivers flow (in Paradise) - they shall abide therein forever. Allah is pleased with them and they with Him. That is the great success (Paradise). To Allah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things." [Ch 5:116-120 Quran]
Jesus went on his mission until vice knew that its throne was threatening to fall. So the forces of evil accused him of magic, infringement of the Mosaic Law, allegiance with the devil; and when they saw that the poor people followed him, they began to scheme against him.
The Sanhedrin, the highest judicial and ecclesiastical council of the Jews, began to meet to plot against Jesus. The plan took a new turn. When the Jews failed to stop Jesus' s call, they decided to kill him. The chief priests held secret meetings to agree on the best way of getting rid of Jesus. While they were in such a meeting, one of the twelve apostles of Jesus, Judas Iscariot, went to them and asked: "What will you give me if I deliver him to you?" Judas bargained with them until they agreed to give him thirty pieces of silver known as shekels. The plot was laid for the capture and murder of Jesus.
It was said that the high priest of the Jews tore his garment at the meeting, claiming that Jesus had denied Judaism. The tearing of clothes at that time was a sign of disgust.
The priests had no authority to pass the death sentence at that time, so they convinced the Roman governor that Jesus was plotting against the security of the Roman Empire and urged him to take immediate action against him. The governor ordered thaJesus be arrested.
According to the Book of Matthew, Jesus was arrested and the council of the high priests passed the death sentence upon him. Then, they began insulting him, spitting on his face and kicking him.
It was the Roman custom for the condemned to be flogged before they were executed. So Pilate, the Roman governor, ordered that Jesus be flogged. The Mosaic Law stipulates forty lashes, but the Roman had no limit, and they were brutal lashes. After that, Jesus was handed to the soldiers for crucifixion. They took off his clothes, and kept them. They put a crown of thorns on his head to mock him. According to custom he carried his cross on his back to increase his suffering.
Finally, they reached a place called Golgotha, meaning the Place of Skulls, outside the walls of Jerusalem. Instead of giving him a cup of wine diluted with scent to help lessen the pain on the cross, the soldiers gave Jesus a cup of vinegar diluted with gall. Then they crucified him and, as a further mockery, two thieves with him. So it is written in the Bible.
But the faith of Islam came with views quite different from that of the extend gospels with regards to both the end of Jesus and his nature.
The Glorious Qur'an affirms that Allah the Exalted did not permit the people of Israel to kill Jesus or crucify him. What happened was that Allah saved him from his enemies and raised him to heaven. They never killed Jesus, they killed someone else.
Allah the Almighty declared: And because of their saying (in boast), "We killed Messiah Jesus, son of Mary, the Messenger of Allah," but they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man) and those who differ therein are full of doubts. They have no certain knowledge, they follow nothing but conjecture. For surely; they killed him not (Jesus, son of Mary): But Allah raised him (Jesus) up (with his body and soul) unto Himself (and he is in the heavens). And Allah is Ever All Powerful, All Wise.
And there is none of the people of the Scripture (Jews & Christians), but must believe in him (Jesus, son of Mary, as only a Messenger of Allah, and a human being0, before his (Jesus or a Jew's or a Christian's ) death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (Jesus) will be a witness against them. [Ch 4:157-159 Quran]
Almighty Allah also revealed: And remember when Allah said: "O Jesus! I will take you and raise you to Myself and clear you (of the forged statement that Jesus is Allah's son) of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah ) superior to those who disbelieve (in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, Jesus, Moses, etc., or in His Holy Books, e.g. the Torah, the Gospel, the Quran] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute." [Ch 3:55 Quran].
Almighty Allah refuted the claims of the Jews and the Christians in many verses of the Glorious Qur'an.
And they say: "The Most Beneficent (Allah) has begotten a son (or offspring or children) (as the Jews say: Ezra is the son of Allah, and the Christians say that He has begotten a son (Christ), and the pagan Arabs say that he has begotten daughters (angels, etc.))."
Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son (or offspring or children) to the Most Beneficent (Allah).
But it is not suitable for (the Majesty of ) the Most Beneficent (Allah) that He should beget a son (or offspring or children). There is non in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). [Ch 19:88-95 Quran]
Allah the Exalted also declared: Yet, they join the jinns as partners in worship with Allah, though He has created them (the jinns), and they attribute falsely without knowledge sons and daughters to Him. Be He Glorified! And Exalted above (all) that they attribute to Him. He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.
Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakil (Trustee, Disposer of affairs, Guardian etc.) over all tings.
No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things. [Ch 6:100-103 Quran]
Almighty Allah commanded: O people of the Scripture (Jews and Christians)! Do not exceed the limits in you religion, nor say of Allah aught but the truth. The Messiah Jesus, son of Mary, was (no more than ) a Messenger of Allah and His Word, ("Be" - and he was) which He bestowed on Mary and a spirit (Ruh) created by Him; so believe in Allah and His Messengers. Say not: "Three (trinity)!" Cease! (It is ) better for you. For Allah is the only One Ilah (God), Glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All Sufficient as a Disposer of affairs.
The Messiah will never be proud to reject to be a slave to Allah, nor the angels who are near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. So, as for those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness, He will give their (due) rewards, and more out of His Bounty. But as for those who refuse His worship and were proud, He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper. [Ch 4:171-173 Quran]
Almighty Allah also declared: And the Jews say: Ezra is the son of Allah, and the Christians say: Messiah is the son of Allah. That is a saying from their mouths. They imitate the saying of the disbeliveers of old. Allah's Curse be on them, how they are deluded away from the truth!
They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah, (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah) and (they also took as their lord) Messiah, son of Mary , while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but One Ilah (God- Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him). [Ch 9:30-32 Quran]
Allah the Almighty also revealed: Now ask them (O Muhammad): "Are there (only) daughters for your Lord and sons for them?" Or did We create the angels females while they were witnesses?
Verily, it is of their falsehood that they (Quraish pagans) say: "Allah has begotten off-spring or children (angels are the daughters of Allah)" And, verily, they are liars!
Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide? Will you not then remember? Or is there for you a plain authority? Then bring your Book if you are truthful!
And they have invented a kinship between Him and the jinns, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be brought for accounts).
Glorified be Allah! (He is free) from what they attribute unto Him! Except the slaves of Allah, whom He chooses (for His Mercy i.e. true believers of Islamic Monotheism who do not attribute false things unto Allah). [Ch 37:149-160 Quran]
And Almighty Allah declared: Surely, in disbelief are they who say that Allah is the Messiah, son of Mary. Say (O Muhammad): "Who then has the least power against Allah, if He were destroy the Messiah, son of Mary, his mother, and all those who are on the earth together?" And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.
And (both) the Jews and Christians say; "We are the children of Allah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings, of those He has created, He forgive whom He wills and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return of all.
O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad) making (things) clear unto you, after a break in (the series of ) Messengers, lest you say: "there came unto us no bringer of glad tidings and no warner." But now has come unto you a bringer of glad tidings and a warner. And Allah is Able to do all things. [Ch 5:17-19 Quran]
Allah the Exalted warned: Surely they have disbelieved who say: "Allah is the Messiah (Jesus), son of Mary." But the Messiah (Jesus) said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists, and wrong-doers) there are no helpers.
Surely, disbeliveers are those who said: "Allah is the third of the three (in a Trinity)." But there is no Ilah (god) (none who has the right to be worshipped) but One Ilah (God- Allah). And if they cease not from what they say, verily, a painful torment will befall the disbeliveers among them.
Will they not repent to Allah and ask His Forgiveness? For Allah is Oft-Forgiving, Most Merciful.
The Messiah (Jesus), son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother (Mary) was a Siddiqah (she believed in the Words of Allah, and His Books. They both used to eat food, as any other human being, while Allah does not eat). Look how We made the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away from the truth. [Ch 5:72-75 Quran]
And Almighty Allah ordered: And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in His Dominion, nor He is low to have a Wali (helper, protector, or supporter). And magnify Him with all the magnificence, (Allahu-Akbar, Allah is the Most Great)." [Ch 17:111 Quran]
The pagans once asked the Prophet Muhammad (pbuh): "To whom is your Lord related, His original ancestors and His various branches of descendants?" It is also reported that the Jews said: "We worship Ezra, the Son of Allah," and the Christians said: "Jesus is the Son of Allah," and the Magians said: "We worship the sun and the moon," an the Pagans said: "We worship idols."
In response to all of them Allah revealed some of His attributes: Unity, Uniqueness, and other substantives:
Say: (O Muhammad): "He is Allah, the One. Allah As-Samad (The Self- Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; and there is none co-equal or comparable unto Him." [Ch 112:1-4 Quran]
The Story of Jesus ('Isa)
Dar-us-Salam Publications
In many verses of the Glorious Qur'an Allah the Exalted denied the claim of the Christians that He has a son. A delegation from Nagran came to the Prophet Muhammad (pbuh). They began to talk about their claim about the Trinity, which is that Allah is three in one, the Father, the Son, and the Holy Spirit, with some disagreement among their sects. That is why Allah affirmed in many verses of the Qur'an that Jesus is a slave of Allah, whom He molded in the womb of his mother like any other of His creatures, and that He created him without a father, as He created Adam without a father or a mother.
Allah the Almighty said: Allah chose Adam, Noah, the family of Abraham and the family of Imran above the Alamin (mankind and jinns)(of their times). Offspring, one of theo other, and Allah is All-Hearer, All-Knower.
Remember when the wife of Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All Knowing."
Then when she delivered her (child Mary), she said: "O my Lord! I have delivered a female child," and Allah knew better what she delivered, - "and the male is not like the female, and I have named her Mary, and I seek refuge with You (Allah) for her and for her offspring from Satan, the outcast."
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zechariah. Every time he entered Al-Mihrab (a praying place or a private room), he found her supplied with sustenance.
He said: "O Mary! From where have you got this?"
She said: "From Allah. Verily, Allah provides sustenance to whom He wills, without limit." [Ch 3:33-37 Quran]
Allah declared that He had elected Adam (pbuh) and the elite of his offspring who obey Allah. Then He specified the family of Abraham (pbuh), which includes the sons of Ishmael (pbuh), and the family of Imran, the father of Mary.
Muhammad Ibn Ishaaq stated that he was Imran Ibn Bashim, Ibn Amun, Ibn Misha, Ibn Hosqia, Ibn Ahriq, Ibn Mutham, Ibn Azazia, Ibn Amisa, Ibn Yamish, Ibn Ahrihu, Ibn Yazem, Ibn Yahfashat, Ibn Eisha, Ibn Iyam, Ibn Rahba am, Ibn David (Dawud).
Prophet Zakariyah's (pbuh) wife's sister had a daughter named Hannah. She was married to Imran, a leader of the Israelites. For many years, the couple remained childless. Whenever Hannah saw another woman with a child, her longing for a baby increased. Although years had passed, she never lost hope. She believed that one day Allah would bless her with a child, on whom she would shower all her motherly love.
She turned to the Lord of the heavens and the earth and pleaded with Him for a child. She would offer the child in the service of Allah's house, in the temple of Jerusalem. Allah granted her request. When she learned that she was pregnant, she was the happiest woman alive, and thanked Allah for His gift. Her overjoyed husband Imran also thanked Allah for His mercy.
However, while she was pregnant her husband passed away. Hannah wept bitterly. Alas, Imran did not live to see their child for whom they had so longed. She gave birth to a girl, and again turned to Allah in prayer: "O my Lord, I have delivered a female child," and the male is not like the female, "and I have named her Mary, and I seek refuge with You (Allah) for her and her offspring from Satan, the outcast." [Ch 3:36 Quran]
Hannah had a big problem in reference to her promise to Allah, for females were not accepted into the temple, and she was very worried. Her sister's husband Zakariyah, comforted her, saying that Allah knew best what she had delivered and appreciated fully what she had offered in His service. She wrapped the baby in a shawl and handed it over to the temple elders. As the baby was a girl, the question of her guardianship posed a problem for the elders. This was a child of their late and beloved leader, and everyone was eager to take care of her. Zakariyah said to the elders: "I am the husband of her maternal aunt and her nearest relation in the temple; therefore, I will be more mindful of her than all of you."
As it was their custom to draw lots to solve disagreements, they followed this course. Each one was given a reed to throw into the river. They had agreed that whoever's reed remained afloat would be granted guardianship of the girl. All the reeds sank to the bottom except Zakariyah's. With this sign, they all surrendered to the will of Allah and made him the guardian.
To ensure that no one had access to Mary, Zakariyah built a separate room for her in the temple. As she grew up, she spent her time in devotion to Allah. Zakariyah visited her daily to see to her needs, and so it continued for many years. One day, he was surprised to find fresh fruit, which was out of season in her room. As he was the only person who could enter her room, he asked her how the fruit got there. She replied that these provisions were from Allah, as He gives to whom He wills. Zakariyah understood by this that Allah had raised Mary's status above that of other women.
Thereafter, Zakariyah spent more time with her, teaching and guiding her. Mary grew to be a devotee of Allah, glorifying Him day and night.
Ali Ibn Abi Talib narrated that the Prophet Muhammad (pbuh) said: "The best of the world's women is Mary (in her lifetime), and the best of the world's women is Khadija (in her lifetime)." (Sahih Al-Bukhari)
Abu Musa Al-Ashari also narrated that the Prophet Muhammad (pbuh) said: "Many among men attained perfection but among women none attained perfection except Mary the daughter of Imran, and Asiya the wife of Pharaoh, and the superiority of Aisha to other women is like the superiority of Tharid (an Arabic dish) to other meals."
While Mary was praying in her temple, an angel in the form of a man appeared before her. Filled with terror, she tried to flee, praying: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah."
The angel said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son."
She said: "How can I have a son, when no man has touched me, nor am I unchaste?"
He said: "So (it will be), your Lord said: 'That is easy for me (Allah): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).'" [Ch 19:18-21 Quran]
The angel's visit caused Mary great anxiety, which increased as the months went by. How could she face giving birth to a child without having a husband? Later, she felt life kicking inside her. With a heavy heart, she left the temple and went to Nazareth, the city in which she had been born where she settled in a simple farm house to avoid the public.
But fear and anxiety did not leave her. She was from a noble and pious family. Her father had not been an evil man nor was her mother an impure woman. How could she prevent tongues from wagging about her honor?
After some months, she could not bear the mental strain any longer. Burdened with a heavy womb, she left Nazareth, not knowing where to go to be away from this depressing atmosphere.
She had not gone far, when she was overtaken by the pains of childbirth. She sat down against a dry palm tree, and here she gave birth to a son. Looking at her beautiful baby, she was hurt that she had brought him into the world without a father. She exclaimed: "I wish I had died before this happened and had vanished into nothingness!"
Suddenly, she heard a voice nearby: "Grieve not, your Lord has placed a rivulet below, and shake the trunk of this tree, from which ripe dates will fall. So eat and drink and regain the strength you have lost; and be of good cheer, for what you see is the power of Allah, Who made the dry palm tree regain life, in order to provide food for you." For a while she was comforted by Allah's miracle, for it was a sure sign of her innocence and purity.
She decided to return to the city. However, her fears also returned. What was she going to tell the people? As if sharing his mother's worry, the baby began to speak: "If you meet any person say: 'I have vowed to fast for The Beneficent and may not speak to any human today.'" With this miracle, Mary felt at ease.
As she had expected, her arrival in the city with a newborn baby in her arms aroused the curiosity of the people. They scolded her: "This is a terrible sin that you have committed." She put her finger to her lips and pointed to the child. They asked: "How can we speak to a newborn baby?" To their total amazement, the child began to speak clearly: "I am Allah's servant. Allah has given me the Book, and has made me a prophet, and has blessed me wherever I may be, and has enjoined on me prayers and alms-giving as long as I live. Allah has made me dutiful towards she who had borne me. He has not made me arrogant nor unblessed. Peace unto me the day I was born, the day I die, and the day I shall be raised alive."
Most of the people realized that the baby was unique, for it Allah wills something, He merely says "Be" and it happens. Of course, there were some who regarded the baby's speech as a strange trick, but at least Mary could now stay in Nazareth without being harassed.
Allah the Exalted revealed: And mention in the Book (the Qur'an, O Muhammad, the story of) Mary, when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Gabriel), and he appeared before her in the form of a man in all respects.
She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah."
The angel said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son."
She said: "How can I have a son, when no man has touched me, nor am I unchaste?" He said: "So (it will be), your Lord said: 'That is easy for Me (Allah): and (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).'"
So she conceived him, and she withdrew with him to a far place (Bethlehem valley, about four to six miles from Jerusalem). And the pains of childbirth drove her to the trunk of a palm tree. She said: "Would that I had died before this, and had been forgotten and out of sight!"
Then (the babe "Jesus" or Gabriel) cried unto her from below her, saying: "Grieve not! Your Lord has provided you a water stream under you; and shake the trunk of palm tree towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad, and if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.'"
Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you have brought a thing Fariyya (an unheard mighty thing). O sister (the like) of Aaron (not the brother of Moses, but he was another pious man at the time of Mary)! Your father was not a man who used to commit adultery, nor was your mother an unchaste woman."
Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"
He (Jesus) said: "Verily! I am a slave of Allah. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined me prayer, and Zakat, as long as I live, and dutiful to my mother, and made me not arrogant, unblest. And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!"
Such is Jesus, son of Mary. (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of Christians against Allah, by saying that Jesus is the son of Allah). Glorified (and Exalted be He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" - and it is.
Jesus said: "And verily Allah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path. (Allah's Religion of Islamic Monotheism which He did ordain for all of His Prophets)."
Then the sects differed (the Christians about Jesus), so woe unto the disbeliveers (those who gave false witness saying that Jesus is the son of Allah) from the meeting of a great Day (the Day of Resurrection, when they will be thrown in the blazing Fire).
How clearly will they (polytheists and disbeliveers in the Oneness of Allah) see and hear, the Day when they will appear before Us! But the Zalimun (polytheists and wrong-doers) today are in plain error. And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while now they are in a state of carelessness and they believe not. [Ch 19:16-39 Quran]
It was said that Joseph the Carpenter was greatly surprised when he knew the story, so he asked Mary: "Can a tree come to grow without a seed?" She said: "Yes, the one which Allah created for the first time." He asked her again: "Is it possible to bear a child without a male partner?" She said: "Yes, Allah, created Adam without male or female!"
It was also said that, while pregnant, Mary went one day to her aunt, who reported that she felt as if she was pregnant. Mary in turn, said that she, too, was feeling as if she was pregnant. Then her aunt said: "I can see what is in my womb prostrating to what is in your womb."
The Jewish priests felt this child Jesus was dangerous, for they felt that the people would turn their worship to Allah the Almighty Alone, displacing the existing Jewish tenets. Consequently, they would lose their authority over the people. Therefore, they kept the miracle of Jesus's speech in infancy as a secret and accused Mary of a great misdeed.
As Jesus (pbuh) grew, the signs of prophethood began to increase. He could tell his friends what kind of supper waited for them at home and what they had hidden and where. When he was twelve years old, he accompanied his mother to Jerusalem. There he wandered into the temple and joined a crowd listening to the lecture of the Rabbis (Jewish priests). The audience were all adults, but he was not afraid to sit with them. After listening intently, he asked questions and expressed his opinion. The learned rabbis were disturbed by the boy's boldness and puzzled by the questions he asked, for they were unable to answer him. They tried to silence him, but he ignored their attempts and continued to express his views. Jesus became so involved in this exchange that he forgot he as expected back home.
In the meantime, his mother went home, thinking that he might have gone back with relatives or friends. When she arrived, she discovered that he was not there, so she returned to the city to look for him. At last she found him in the temple, sitting among the learned, conversing with them. He appeared to be quite at east, as if he had been doing this all his life. Mary got angry with him for causing her worry. He tried to assure her that all the arguing and debating with the learned had made him forgot the time.
Jesus grew up to manhood. It was Sabbath, a day of complete rest: no fire could be lit or extinguished nor could females plait their hair. Moses (pbuh) had commanded that Saturday be dedicated to the worship of Allah. However, the wisdom behind the Sabbath and its spirit had gone, and only the letter remained in the Jews' hearts. Also, they thought that Sabbath was kept in heaven, and that the People of Israel had been chosen by Allah only to observe the Sabbath.
They made a hundred things unlawful on Saturday even self-defense or calling a doctor to save a patient who was in bad condition. This is how their life was branded by such hypocrisy. Although the Pharisees were guardians of the law, they were ready to sell it when their interests were involved so as to obtain personal gains. There was, for example, a rule which prohibited a journey of more than one thousand yards on the Sabbath day. What do we expect of the Pharisees in this case? The day before, they transferred their food and drink from their homes two thousand yards away and erected a temporary house so that from tthey could travel a further thousand yards on the Sabbath day.
Jesus was on his way to the temple. Although it was the Sabbath, he reached out his hand to pick two pieces of fruit to feed a hungry child. This was considered to be a violation of the Sabbath law. He made a fire for the old women to keep themselves warm from the freezing air. Another violation. He went to the temple and looked around. There were twenty thousand Jewish priests registered there who earned their living from the temple. The rooms of he temple were full of them.
Jesus observed that the visitors were much fewer than the priests. Yet the temple was full of sheep and doves which were sold to the people to be offered as sacrifices. Every step in the temple cost the visitor money. They worshipped nothing but money. In the temple, the Pharisees and Sadducees acted as if it were a market place, and these two groups always disagreed on everything. Jesus followed the scene with his eyes and observed that the poor people who could not afford the price of the sheep or dove were swept away like flies by the Pharisees and Saducees. Jesus was astonished. Why did the priests burn a lot of offerings inside the temple, while thousands of poor people were hungry outside it?
On this blessed night, the two noble prophets John (pbuh) and Zakariyah (pbuh) died, killed by the ruling authority. On the same night, the revelation descended upon Jesus (pbuh). Allah the Exalted commanded him to begin his call to the children of Israel. To Jesus, the life of ease was closed, and the page of worship and struggled was opened.
Like an opposing force, the message of Jesus came to denounce the practices of the Pharisees and to reinforce the Law of Moses. In the face of a materialistic age of luxury and worship of gold, Jesus called his people to a nobler life by word and deed. This exemplary life was the only way out of the wretchedness and diseases of his age. Jesus's call, from the beginning, was marked by its complete uprightness and piety. It appealed to the soul, the inner being, and not be a closed system of rules laid down by society.
Jesus continued inviting the people to Almighty Allah. His call was based on the principle that there is no mediation between the Creator and His creatures. However, Jesus was in conflict with the Jews' superficial interpretation of the Torah. He said that he did not come to abrogate the Torah, but to complete it by going to the spirit of its substance to arrive at its essence.
He made the Jews understand that the Ten Commandments have more value than they imagined. For instance, the fifth commandment does not only prohibit physical killing, but all forms of killing; physical, psychological, or spiritual. And the sixth commandment does not prohibit adultery only in the sense of unlawful physical contact between a man and a woman, but also prohibits all forms of unlawful relations or acts that might lead to adultery. The eye commits adultery when it looks at anything with passion.
Jesus was therefore in confrontation with the materialistic people. He told them to desist from hypocrisy, show and false praise. There was no need to hoard wealth in this life. They should not preoccupy themselves with the goods of this passing world; rather they must preoccupy themselves with the affairs of the coming world because it would be everlasting.
Jesus told them that caring for this world is a sin, not fit for pious worshippers. The disbeliveers care for it because they do not know a better way. As for the believers, they know that their sustenance is with Allah, so they trust in Him and scorn this world.
Jesus continued to invite people to worship the Only Lord, Who is without partner, just as he invited them to purify the heart and soul.
His teaching annoyed the priests, for every word of Jesus was a threat to them and their position, exposing their misdeeds.
The Roman occupiers had, at first, no intention of being involved in this religious discord of the Jews because it was an internal affair, and they saw that this dispute would distract the Jews from the question of the occupation.
However, the priests started to plot against Jesus. They wanted to embarrass him and to prove that he had come to destroy the Mosaic Law. The Mosaic Law provides that an adulteress be stoned to death. They brought him a Jewish adulteress and asked Jesus: "Does not the law stipulate the stoning of the adulteress?" Jesus answered: "Yes." They said: "This woman is an adulteress." Jesus looked at the woman and then at the priests. He knew that they were more sinful than she. They agreed that she should be killed according to Mosaic Law, and they understood that if he was going to apply Mosaic Law, he would be destroying his own rules of forgiveness and mercy.
Jesus understood their plan. He smiled and assented: "Whoever among you is sinless can stone her." His voice rose in the middle of the Temple, making a new law on adultery, for the sinless to judge sin. There was none eligible; no mortal can judge sin, only Allah the Most Merciful.
As Jesus left the temple, the woman followed him. She took out a bottle of perfume from her garments, knelt before his feet and washed them with perfume and tears, and then dried his feet with her hair. Jesus turned to the woman and told her to stand up, adding: "O Lord, forgive her sins." He let the priests understand that those who call people to Almighty Allah are not executioners. His call was based on mercy for the people, the aim of all divine calls.
Jesus continued to pray to Allah for mercy on his people and to teach his people to have mercy on one another and to believe in Allah.
Jesus continued his mission, aided by divine miracles. Some Qur'anic commentators said that Jesus brought four people back from the dead: a friend of his named Al-Azam, an old woman's son, and a woman's only daughter. These three had died during his lifetime. When the Jews saw this they said: "You only resurrect those who have died recently; perhaps they only fainted." They asked him to bring back to life Sam the Ibn Noah.
When he asked them to show him his grave, the people accompanied him there. Jesus invoked Allah the Exalted to bring him back to life and behold, Sam the Ibn Noah came out from the grave gray-haired. Jesus asked: "how did you get gray hair, when there was no aging in your time?" He answered: "O Spirit of Allah, I thought that the Day of Resurrection had come; from the fear of that day my hair turned gray."
Allah the Almighty said: Remember when Allah will say (on the Day of Resurrection): "O Jesus, son of Mary! Remember My Favor to you and to your mother when I supported you with Ruh-ul-Qudus (Gabriel) so that you spoke to the people in the cradle and in maturity; and when I taught you writing, Al Hikmah (the power of understanding), the Torah and the Gospel; and when you made out of the clay, as it were, the figure of a bird, by My Permission, and you breathed into it, and it became a bird by My Permission, and you healed those born blind, and the lepers by My Permission, and when you brought forth the dead by My Permission; and when I restrained the Children of Israel from you (when they resolved to kill you) since you came unto them with clear proofs, and the disbeliveers among them said: 'This is nothing but evident magic.'"
And when I (Allah) put in their hearts of the disciples (of Jesus) to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims." [Ch 5:110-111 Quran]
Almighty Allah also revealed: And He Allah will teach him (Jesus) the Book and Al Hikmah (the Sunna, the faultless speech of the Prophets, wisdom, etc.), (and) the Torah and the Gospel.
And will make him (Jesus) a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe. And I have come confirming that which was before me of the Torah, and to make lawful to you part of what was forbidden to you, and I have come to you with proof from your Lord. So fear Allah and obey me. Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the Straight Path."
Then when Jesus came to know of their disbelief, he said: "Who will be my helpers in Allah's Cause?" The disciples said: "We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (we submit to Allah)."
Our Lord! We believe in what You have sent down, and we follow the Messenger (Jesus); so write us down among those who bear witness (to the truth, La ilaha ill Allah - none has the right to be worshipped but Allah).
And they (disbeliveers) plotted (to kill Jesus), and Allah planned too. And Allah is the Best of the planners. [Ch 3:48-54 Quran]
Jesus continued calling people to Almighty Allah and laying down for them what might be called "the law of the Spirit." Once when standing on a mountain surrounded by his disciples, Jesus saw that those who believed in him were from among the poor, the wretched, an the downtrodden, and their number was small. Some of the miracles which Jesus performed had been requested by his disciples, such as their wish for a "holy table" to be sent down from heaven.
Allah the Exalted said: Remember when the disciples said: "O Jesus, son of Mary! Can your Lord send down to us a table spread (with food) from heaven?" Jesus said: "Fear Allah, if you are indeed believers." They said: "We wish to eat thereof and to be stronger in Faith and to know that you have indeed told us the truth and that we ourselves be its witnesses."
Jesus, son of Mary, said: "O Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us - for the first and the last of us - a festival and a sign from You; and provide us sustenance, for You are the best of sustainers." Allah said: "I am going to send it down unto you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among all the Alamin (mankind and jinn)." [Ch 5:112-115 Quran]
It was related that Jesus commanded his disciples to fast for thirty days; at the end of it, they asked Jesus to bring food from heaven to break their fast. Jesus prayed to Allah after his disciples had doubted Allah's power. The great table cam down between two clouds, one above and one below, while the people watched. Jesus said: "O Lord, make it a mercy and not a cause of distress." So it fell between Jesus's hands, covered with a napkin.
Jesus suddenly prostrated and his disciples with him. They sensed a fragrance, which they had never smelled before. Jesus said: "The one who is the most devout and most righteous may uncover the table, that we might eat of it to thank Allah for it." They said: "O Spirit of Allah, you are the most deserving."
Jesus stood up, then performed ablution and prayed before uncovering the table, and behold, there was a roasted fish. The disciples said: "O Spirit of Allah, is this the food of this world or of Paradise?" Jesus said to his disciples: "Did not Allah forbid you to ask questions? It is the divine power of Allah the Almighty Who said: 'Be,' and it was. It is a sign from Almighty Allah warning of great punishment for unbelieving mortals of the world. This is the kernel of the matter."
It is said that thousands of people partook of it, and yet they never exhausted it. A further miracle was that the blind and lepers were cured.
The Day of the Table became one of the holy days for the disciples and followers of Jesus. Later on, the disciples and followers forgot the real essence of the miracles, and so they worshipped Jesus as a god.
Almighty Allah asserted: And remember when Allah will say (on the Day of Resurrection): "O Jesus, son of Mary! Did you say unto men: 'Worship me and my mother as two gods besides Allah?'" He will say: "Glory be to You! It was not for me to say what I had no right to say. Had I said such a thing, You would surely have known it. You know what is in my inner self though I do not know what is in Yours, truly, You, only You, are the All Knower of all that is hidden and unseen. Never did I say to them aught except what You (Allah) did command me to say: 'Worship Allah, my Lord and your Lord', And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. (This is a great admonition and warning to the Christians of the whole world). If you punish them, they are Your slaves, and if You forgive them, Verily You, only You are the All Mighty, the All Wise."
Allah will say: "This is a Day on which the truthful will profit from their truth: theirs are Gardens under which rivers flow (in Paradise) - they shall abide therein forever. Allah is pleased with them and they with Him. That is the great success (Paradise). To Allah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things." [Ch 5:116-120 Quran]
Jesus went on his mission until vice knew that its throne was threatening to fall. So the forces of evil accused him of magic, infringement of the Mosaic Law, allegiance with the devil; and when they saw that the poor people followed him, they began to scheme against him.
The Sanhedrin, the highest judicial and ecclesiastical council of the Jews, began to meet to plot against Jesus. The plan took a new turn. When the Jews failed to stop Jesus' s call, they decided to kill him. The chief priests held secret meetings to agree on the best way of getting rid of Jesus. While they were in such a meeting, one of the twelve apostles of Jesus, Judas Iscariot, went to them and asked: "What will you give me if I deliver him to you?" Judas bargained with them until they agreed to give him thirty pieces of silver known as shekels. The plot was laid for the capture and murder of Jesus.
It was said that the high priest of the Jews tore his garment at the meeting, claiming that Jesus had denied Judaism. The tearing of clothes at that time was a sign of disgust.
The priests had no authority to pass the death sentence at that time, so they convinced the Roman governor that Jesus was plotting against the security of the Roman Empire and urged him to take immediate action against him. The governor ordered thaJesus be arrested.
According to the Book of Matthew, Jesus was arrested and the council of the high priests passed the death sentence upon him. Then, they began insulting him, spitting on his face and kicking him.
It was the Roman custom for the condemned to be flogged before they were executed. So Pilate, the Roman governor, ordered that Jesus be flogged. The Mosaic Law stipulates forty lashes, but the Roman had no limit, and they were brutal lashes. After that, Jesus was handed to the soldiers for crucifixion. They took off his clothes, and kept them. They put a crown of thorns on his head to mock him. According to custom he carried his cross on his back to increase his suffering.
Finally, they reached a place called Golgotha, meaning the Place of Skulls, outside the walls of Jerusalem. Instead of giving him a cup of wine diluted with scent to help lessen the pain on the cross, the soldiers gave Jesus a cup of vinegar diluted with gall. Then they crucified him and, as a further mockery, two thieves with him. So it is written in the Bible.
But the faith of Islam came with views quite different from that of the extend gospels with regards to both the end of Jesus and his nature.
The Glorious Qur'an affirms that Allah the Exalted did not permit the people of Israel to kill Jesus or crucify him. What happened was that Allah saved him from his enemies and raised him to heaven. They never killed Jesus, they killed someone else.
Allah the Almighty declared: And because of their saying (in boast), "We killed Messiah Jesus, son of Mary, the Messenger of Allah," but they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man) and those who differ therein are full of doubts. They have no certain knowledge, they follow nothing but conjecture. For surely; they killed him not (Jesus, son of Mary): But Allah raised him (Jesus) up (with his body and soul) unto Himself (and he is in the heavens). And Allah is Ever All Powerful, All Wise.
And there is none of the people of the Scripture (Jews & Christians), but must believe in him (Jesus, son of Mary, as only a Messenger of Allah, and a human being0, before his (Jesus or a Jew's or a Christian's ) death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (Jesus) will be a witness against them. [Ch 4:157-159 Quran]
Almighty Allah also revealed: And remember when Allah said: "O Jesus! I will take you and raise you to Myself and clear you (of the forged statement that Jesus is Allah's son) of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah ) superior to those who disbelieve (in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, Jesus, Moses, etc., or in His Holy Books, e.g. the Torah, the Gospel, the Quran] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute." [Ch 3:55 Quran].
Almighty Allah refuted the claims of the Jews and the Christians in many verses of the Glorious Qur'an.
And they say: "The Most Beneficent (Allah) has begotten a son (or offspring or children) (as the Jews say: Ezra is the son of Allah, and the Christians say that He has begotten a son (Christ), and the pagan Arabs say that he has begotten daughters (angels, etc.))."
Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son (or offspring or children) to the Most Beneficent (Allah).
But it is not suitable for (the Majesty of ) the Most Beneficent (Allah) that He should beget a son (or offspring or children). There is non in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). [Ch 19:88-95 Quran]
Allah the Exalted also declared: Yet, they join the jinns as partners in worship with Allah, though He has created them (the jinns), and they attribute falsely without knowledge sons and daughters to Him. Be He Glorified! And Exalted above (all) that they attribute to Him. He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.
Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakil (Trustee, Disposer of affairs, Guardian etc.) over all tings.
No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things. [Ch 6:100-103 Quran]
Almighty Allah commanded: O people of the Scripture (Jews and Christians)! Do not exceed the limits in you religion, nor say of Allah aught but the truth. The Messiah Jesus, son of Mary, was (no more than ) a Messenger of Allah and His Word, ("Be" - and he was) which He bestowed on Mary and a spirit (Ruh) created by Him; so believe in Allah and His Messengers. Say not: "Three (trinity)!" Cease! (It is ) better for you. For Allah is the only One Ilah (God), Glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All Sufficient as a Disposer of affairs.
The Messiah will never be proud to reject to be a slave to Allah, nor the angels who are near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. So, as for those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness, He will give their (due) rewards, and more out of His Bounty. But as for those who refuse His worship and were proud, He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper. [Ch 4:171-173 Quran]
Almighty Allah also declared: And the Jews say: Ezra is the son of Allah, and the Christians say: Messiah is the son of Allah. That is a saying from their mouths. They imitate the saying of the disbeliveers of old. Allah's Curse be on them, how they are deluded away from the truth!
They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah, (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah) and (they also took as their lord) Messiah, son of Mary , while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but One Ilah (God- Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him). [Ch 9:30-32 Quran]
Allah the Almighty also revealed: Now ask them (O Muhammad): "Are there (only) daughters for your Lord and sons for them?" Or did We create the angels females while they were witnesses?
Verily, it is of their falsehood that they (Quraish pagans) say: "Allah has begotten off-spring or children (angels are the daughters of Allah)" And, verily, they are liars!
Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide? Will you not then remember? Or is there for you a plain authority? Then bring your Book if you are truthful!
And they have invented a kinship between Him and the jinns, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be brought for accounts).
Glorified be Allah! (He is free) from what they attribute unto Him! Except the slaves of Allah, whom He chooses (for His Mercy i.e. true believers of Islamic Monotheism who do not attribute false things unto Allah). [Ch 37:149-160 Quran]
And Almighty Allah declared: Surely, in disbelief are they who say that Allah is the Messiah, son of Mary. Say (O Muhammad): "Who then has the least power against Allah, if He were destroy the Messiah, son of Mary, his mother, and all those who are on the earth together?" And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.
And (both) the Jews and Christians say; "We are the children of Allah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings, of those He has created, He forgive whom He wills and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return of all.
O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad) making (things) clear unto you, after a break in (the series of ) Messengers, lest you say: "there came unto us no bringer of glad tidings and no warner." But now has come unto you a bringer of glad tidings and a warner. And Allah is Able to do all things. [Ch 5:17-19 Quran]
Allah the Exalted warned: Surely they have disbelieved who say: "Allah is the Messiah (Jesus), son of Mary." But the Messiah (Jesus) said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists, and wrong-doers) there are no helpers.
Surely, disbeliveers are those who said: "Allah is the third of the three (in a Trinity)." But there is no Ilah (god) (none who has the right to be worshipped) but One Ilah (God- Allah). And if they cease not from what they say, verily, a painful torment will befall the disbeliveers among them.
Will they not repent to Allah and ask His Forgiveness? For Allah is Oft-Forgiving, Most Merciful.
The Messiah (Jesus), son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother (Mary) was a Siddiqah (she believed in the Words of Allah, and His Books. They both used to eat food, as any other human being, while Allah does not eat). Look how We made the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away from the truth. [Ch 5:72-75 Quran]
And Almighty Allah ordered: And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in His Dominion, nor He is low to have a Wali (helper, protector, or supporter). And magnify Him with all the magnificence, (Allahu-Akbar, Allah is the Most Great)." [Ch 17:111 Quran]
The pagans once asked the Prophet Muhammad (pbuh): "To whom is your Lord related, His original ancestors and His various branches of descendants?" It is also reported that the Jews said: "We worship Ezra, the Son of Allah," and the Christians said: "Jesus is the Son of Allah," and the Magians said: "We worship the sun and the moon," an the Pagans said: "We worship idols."
In response to all of them Allah revealed some of His attributes: Unity, Uniqueness, and other substantives:
Say: (O Muhammad): "He is Allah, the One. Allah As-Samad (The Self- Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; and there is none co-equal or comparable unto Him." [Ch 112:1-4 Quran]
sALMAN aL FARISI cONVERSION OF ISLAM
Salmaan Al-Farisi's Conversion to Islam
Sheikh Muhammed Salih Al-Munajjid
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The following is a lengthy hadeeth about the story of how the great Sahaabi Salmaan al-Faarisi (may Allaah be pleased with him) came to Islam. He was a Magian (Zoroastrian), then he became a Christian, then he became a Muslim. That was after he had met a number of Christian monks, the last of whom was a righteous man who had knowledge of the last Prophet. The monk advised Salmaan to go to Arabia, where the last Prophet would appear, and he described the place to him, and it was the City of the Prophet (peace and blessings of Allaah be upon him) i.e., Madeenah. But there is nothing in this hadeeth to suggest that the Prophet (peace and blessings of Allaah be upon him) said that this monk was the Messiah 'Eesa ibn Maryam (peace be upon him), rather 'Eesa (peace be upon him) is in heaven; Allaah took him up and he will remain there until the appointed time, then Allaah will send him back down and he will support Islam at the end of time.
The story of how Salmaan came to Islam is a great story, full of lessons and exhortations. We will let the questioner read the hadeeth in full, so that he might benefit from it:
It was narrated that 'Abd-Allaah ibn 'Abbaas said: Salmaan al-Faarisi told me his story from his own lips. He said:
I was a Persian man, one of the people of Isbahaan, from a village thereof called Jayy. My father was the chieftain of his village, and I was the dearest of Allaah’s creation to him. He loved me so much that he kept me in his house near the fire, as girls are kept in. I strove hard in the Magian religion until I became the keeper of the fire, which I tended and did not let go out for a moment.
My father had a huge garden, and he was busy one day with some construction work, so he said: "O my son, I am too busy with this building today, go and check my garden," and he told me some of the things he wanted done.
I went out, heading towards his garden, and I passed by one of the Christian churches, where I could hear their voices as they were praying. I did not know anything about the people because my father had kept me in his house. When I passed by and heard their voices, I entered upon them to see what they were doing. When I saw them, I was impressed with their prayer and I was attracted to their way.
I said: 'By Allaah, this is better than the religion that we follow.' By Allaah, I did not leave them until the sun set, and I forgot about my father’s garden and did not go there.
I said to them: 'Where did this religion originate?' They said: 'In Syria. '
Then I went back to my father, who had sent people out to look for me, and I had distracted him from all his work. When I came to him, he said: 'O my son, where were you? Did I not ask you to do what I asked?' I said: 'O my father, I passed by some people who were praying in a church of theirs, and I was impressed with what I saw of their religion. By Allaah, I stayed with them until the sun set.' He said: 'O my son, there is nothing good in that religion. Your religion and the religion of your forefathers is better than that.' I said: 'No, by Allaah, it is better than our religion.'
He was afraid for me, and he put fetters on my legs and kept me in his house. I sent word to the Christians saying: 'If any Christian merchants come to you from Syria, tell me about them.' He said: 'Some Christian merchants came to them from Syria, and they told me about them.' I said to them: 'When they have completed their business and want to go back to their own country, tell me about that.'
So when they wanted to go back to their own country, they told me about that, and I threw off the irons from my legs and went out with them, until I came to Syria. When I reached Syria, I said: 'Who is the best person in this religion?' They said: 'The bishop in the church.'
So I went to him and said: 'I like this religion, and I would like to stay with you and serve you in your church and learn from you and pray with you.' He said: 'Come in.' So I went in with him, but he was a bad man. He would command them and exhort them to give charity, but he kept a great deal of it for himself and did not give it to the poor; he had amassed seven chests of gold and silver. I hated him deeply when I saw what he was doing, then he died and the Christians gathered to bury him.
I said to them: 'This was a bad man; he commanded you and exhorted you to give charity, but when you brought it to him he kept it for himself and did not give any of it to the poor.' They said: 'How do you know that? Show us where his treasure is.' So I showed them where it was and they brought out seven chests filled with gold and silver. When they saw that they said: 'By Allaah, we will never bury him'; then they crucified him and pelted him with stones.
Then they brought another man and appointed him in his place. Salmaan said: I have never seen a man who does not offer the five daily prayers who was better than him; he shunned this world and sought the Hereafter and no one strive harder than him night and day. I loved him as I had never loved anyone before, and I stayed with him for a while. Then when he was about to die, I said: 'O So and so, I was with you and I loved you as I had never loved anyone before, and now the decree of Allaah has come to you as you see; to whom do you advise me to go? What do you command me to do?'
He said: 'O my son, by Allaah, I do not know of anyone today who follows what I followed. The people are doomed; they have changed and abandoned most of what they used to follow, except for a man in Mosul. He is So and so, and he follows what I used to follow, so go and join him.'
When he died and was buried, I went to the man in Mosul. I said to him: 'O So and so, So and so advised me when he died to come to you, and he told me that you follow the same as he followed.' He said to me: 'Stay with me.' So I stayed with him, and I found him to be a good man who followed the same as his companion had followed. But soon he died.
When he was dying I said to him: 'O So and so, So and so advised me to come to you and told me to join you, but now there has come to you from Allaah what you see. To whom do you advise me to go? What do you command me to do?'
He said: 'O my son, by Allaah I do not know of anyone who follows what we used to follow except a man in Nasayyibeen. He is So and so; go to him.' When he died and was buried, I went to the man in Nasayyibeen. I came to him and told him my story and what my companion had told me to do. He said: 'Stay with me.' So I stayed with him and I found him to be a follower of the same way as his two companions, and I stayed with a good man.
By Allaah, soon death came upon him, and when he was dying I said to him: 'O So and so, So and so advised me to go to So and so; then So and so advised me to come to you. To whom do you advise me to go and what do you command me to do?' He said: 'O my son, by Allaah we do not know of anyone left who follows our way and to whom I can tell you to go, except a man in 'Ammooriyyah. He follows something like what we follow. If you wish, go to him, for he follows our way.'
When he died and was buried, I went to the man in 'Ammooriyyah and told him my story. He said: 'Stay with me.' So I stayed with a man who was following the same way as his companions. I earned wealth until I had cows and sheep, then the decree of Allaah came to him.
When he was dying I said to him: 'O So and so, I was with So and so, and So and so told me to go to So and so; then So and so told me to go to So and so; then So and so told me to come to you. To whom do you advise me to go and what do you command me to do?' He said: 'O my son, by Allaah, I do not know of anyone who follows our way to whom I can advise you to go. But there has come the time of a Prophet, who will be sent with the religion of Ibraaheem. He will appear in the land of the Arabs and will migrate to a land between two harrahs (lave fields; land with black rocks), between which there are palm trees. He will have characteristics that will not be hidden. He will eat of what is given as a gift but he will not eat of what is given as charity. Between his shoulder blades is the Seal of Prophethood. If you can go to that land then do so.'
Then he died and was buried, and I stayed in 'Ammooriyyah as long as Allaah willed I should stay, then some merchants of Kalb passed by me and I said to them: 'Will you take me to the land of the Arabs and I will give you these cows and sheep of mine?' They said: 'Yes.' So I gave them the cows and sheep, and they took me there, but when they brought me to Waadi al-Qura they wronged me and sold me as a slave to a Jewish man.
When I was with him I saw the palm trees, and I hoped that this was the land that my companion had described to me, but I was not sure. Whilst I was with him, a cousin of his from Banu Qurayzah came to him from Madeenah, and he sold me to him, and he took me to Madeenah. By Allaah, as soon as I saw it, I recognized it from the description given to me by my companion. I stayed there, and Allaah sent His Messenger, who stayed in Makkah as long as he stayed, and I did not hear anything about him because I was so busy with the work of a slave. Then he migrated to Madeenah, and by Allaah, I was at the top of a palm tree belonging to my master, doing some work on it, and my master was sitting there. Then a cousin of his came and stood beside him, and said: 'May Allaah kill Banu Qaylah! By Allaah, right now they are gathering in Quba’ to welcome a man who has come from Makkah today, and they say that he is a Prophet.'
When I heard that, I began to shiver so much that I thought I would fall on top of my master. I came down from the tree and started saying to that cousin of his: 'What are you saying, what are you saying?' My master got angry and he struck me with his fist and said: 'What has it got to do with you? Go back to your work!' I said: 'Nothing; I just wanted to make sure of what he was saying.'
I had something that I had collected, and when evening came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was in Quba’, and I entered upon him and said to him: 'I have heard that you are a righteous man and that you have companions who are strangers and are in need. This is something that I have to give in charity, and I see that you are more in need of it than anyone else.'
I brought it near to him and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to his companions: "Eat," but he refrained from eating. I said to myself: 'This is one.' Then I went away and collected some more.
The Messenger of Allaah (peace and blessings of Allaah be upon him) moved to Madeenah, then I came to him and said: 'I see that you do not eat (food given in) charity; this is a gift with which I wish to honour you.' The Messenger of Allaah (peace and blessings of Allaah be upon him) ate some of it and told his companions to eat too. I said to myself: 'This is two.'
Then I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was in Baqee’ al-Gharqad, where he had attended the funeral of one of his companions and he was wearing two shawls and was sitting among his companions. I greeted him with salaam then I moved behind him, trying to look at his back to see the Seal that my companion had described to me. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw me going behind him, he realized that I was trying to find confirmation of something that had been described to me, so he let his rida’ drop from his back, and I saw the Seal and recognized it. Then I embraced him, kissing (the Seal) and weeping, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Turn around." So I turned around and I told him my story as I have told it to you, O Ibn 'Abbaas.
The Messenger of Allaah (peace and blessings of Allaah be upon him) wanted his companions to hear that. Then Salmaan was kept busy with the work of a slave, until he had missed attending Badr and Uhud with the Messenger of Allaah (peace and blessings of Allaah be upon him). He said: Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Draw up a contract of manumission, O Salmaan." So I draw up a contract of manumission with my master in return for three hundred palm trees which I would plant for him, and forty uqiyahs.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said to his companions: "Help your brother." So they helped me with the palm trees, one man gave thirty small trees and another gave twenty, and another gave fifteen, and another gave ten, i.e., each man gave according to what he had, until they had collected three hundred small trees for me. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Go, O Salmaan, and dig the holes where they are to be planted. When you have finished, come to me and I will plant them with my own hand."
So I dug the holes for them, and my companions helped me, then when I had finished, I came to him and told him. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out with me and we started to bring the trees close and the Messenger of Allaah (peace and blessings of Allaah be upon him) planted them with his own hand. By the One in Whose hand is the soul of Salmaan, not one single tree among them died.
So I had paid off the trees but there still remained the money. A piece of gold the size of an egg was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him) from one of his campaigns. He said: "What happened to the Persian who had a contract of manumission?" I was summoned to him and he said: "Take this and pay off what you owe, O Salmaan." I said: 'How could this pay off everything I owe, O Messenger of Allaah?' He said: "Take it, and Allaah will help you to pay off what you owe." So I took it and weighed it for them, and by the One in Whose hand is the soul of Salmaan, it was forty uqiyahs, so I paid them their dues and I was set free. I was present with the Messenger of Allaah (peace and blessings of Allaah be upon him) at al-Khandaq, and after that I did not miss any major event with him.
Narrated by Ahmad in al-Musnad (5/441). The scholars of hadeeth said: Its isnaad is hasan.
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
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The following is a lengthy hadeeth about the story of how the great Sahaabi Salmaan al-Faarisi (may Allaah be pleased with him) came to Islam. He was a Magian (Zoroastrian), then he became a Christian, then he became a Muslim. That was after he had met a number of Christian monks, the last of whom was a righteous man who had knowledge of the last Prophet. The monk advised Salmaan to go to Arabia, where the last Prophet would appear, and he described the place to him, and it was the City of the Prophet (peace and blessings of Allaah be upon him) i.e., Madeenah. But there is nothing in this hadeeth to suggest that the Prophet (peace and blessings of Allaah be upon him) said that this monk was the Messiah 'Eesa ibn Maryam (peace be upon him), rather 'Eesa (peace be upon him) is in heaven; Allaah took him up and he will remain there until the appointed time, then Allaah will send him back down and he will support Islam at the end of time.
The story of how Salmaan came to Islam is a great story, full of lessons and exhortations. We will let the questioner read the hadeeth in full, so that he might benefit from it:
It was narrated that 'Abd-Allaah ibn 'Abbaas said: Salmaan al-Faarisi told me his story from his own lips. He said:
I was a Persian man, one of the people of Isbahaan, from a village thereof called Jayy. My father was the chieftain of his village, and I was the dearest of Allaah’s creation to him. He loved me so much that he kept me in his house near the fire, as girls are kept in. I strove hard in the Magian religion until I became the keeper of the fire, which I tended and did not let go out for a moment.
My father had a huge garden, and he was busy one day with some construction work, so he said: "O my son, I am too busy with this building today, go and check my garden," and he told me some of the things he wanted done.
I went out, heading towards his garden, and I passed by one of the Christian churches, where I could hear their voices as they were praying. I did not know anything about the people because my father had kept me in his house. When I passed by and heard their voices, I entered upon them to see what they were doing. When I saw them, I was impressed with their prayer and I was attracted to their way.
I said: 'By Allaah, this is better than the religion that we follow.' By Allaah, I did not leave them until the sun set, and I forgot about my father’s garden and did not go there.
I said to them: 'Where did this religion originate?' They said: 'In Syria. '
Then I went back to my father, who had sent people out to look for me, and I had distracted him from all his work. When I came to him, he said: 'O my son, where were you? Did I not ask you to do what I asked?' I said: 'O my father, I passed by some people who were praying in a church of theirs, and I was impressed with what I saw of their religion. By Allaah, I stayed with them until the sun set.' He said: 'O my son, there is nothing good in that religion. Your religion and the religion of your forefathers is better than that.' I said: 'No, by Allaah, it is better than our religion.'
He was afraid for me, and he put fetters on my legs and kept me in his house. I sent word to the Christians saying: 'If any Christian merchants come to you from Syria, tell me about them.' He said: 'Some Christian merchants came to them from Syria, and they told me about them.' I said to them: 'When they have completed their business and want to go back to their own country, tell me about that.'
So when they wanted to go back to their own country, they told me about that, and I threw off the irons from my legs and went out with them, until I came to Syria. When I reached Syria, I said: 'Who is the best person in this religion?' They said: 'The bishop in the church.'
So I went to him and said: 'I like this religion, and I would like to stay with you and serve you in your church and learn from you and pray with you.' He said: 'Come in.' So I went in with him, but he was a bad man. He would command them and exhort them to give charity, but he kept a great deal of it for himself and did not give it to the poor; he had amassed seven chests of gold and silver. I hated him deeply when I saw what he was doing, then he died and the Christians gathered to bury him.
I said to them: 'This was a bad man; he commanded you and exhorted you to give charity, but when you brought it to him he kept it for himself and did not give any of it to the poor.' They said: 'How do you know that? Show us where his treasure is.' So I showed them where it was and they brought out seven chests filled with gold and silver. When they saw that they said: 'By Allaah, we will never bury him'; then they crucified him and pelted him with stones.
Then they brought another man and appointed him in his place. Salmaan said: I have never seen a man who does not offer the five daily prayers who was better than him; he shunned this world and sought the Hereafter and no one strive harder than him night and day. I loved him as I had never loved anyone before, and I stayed with him for a while. Then when he was about to die, I said: 'O So and so, I was with you and I loved you as I had never loved anyone before, and now the decree of Allaah has come to you as you see; to whom do you advise me to go? What do you command me to do?'
He said: 'O my son, by Allaah, I do not know of anyone today who follows what I followed. The people are doomed; they have changed and abandoned most of what they used to follow, except for a man in Mosul. He is So and so, and he follows what I used to follow, so go and join him.'
When he died and was buried, I went to the man in Mosul. I said to him: 'O So and so, So and so advised me when he died to come to you, and he told me that you follow the same as he followed.' He said to me: 'Stay with me.' So I stayed with him, and I found him to be a good man who followed the same as his companion had followed. But soon he died.
When he was dying I said to him: 'O So and so, So and so advised me to come to you and told me to join you, but now there has come to you from Allaah what you see. To whom do you advise me to go? What do you command me to do?'
He said: 'O my son, by Allaah I do not know of anyone who follows what we used to follow except a man in Nasayyibeen. He is So and so; go to him.' When he died and was buried, I went to the man in Nasayyibeen. I came to him and told him my story and what my companion had told me to do. He said: 'Stay with me.' So I stayed with him and I found him to be a follower of the same way as his two companions, and I stayed with a good man.
By Allaah, soon death came upon him, and when he was dying I said to him: 'O So and so, So and so advised me to go to So and so; then So and so advised me to come to you. To whom do you advise me to go and what do you command me to do?' He said: 'O my son, by Allaah we do not know of anyone left who follows our way and to whom I can tell you to go, except a man in 'Ammooriyyah. He follows something like what we follow. If you wish, go to him, for he follows our way.'
When he died and was buried, I went to the man in 'Ammooriyyah and told him my story. He said: 'Stay with me.' So I stayed with a man who was following the same way as his companions. I earned wealth until I had cows and sheep, then the decree of Allaah came to him.
When he was dying I said to him: 'O So and so, I was with So and so, and So and so told me to go to So and so; then So and so told me to go to So and so; then So and so told me to come to you. To whom do you advise me to go and what do you command me to do?' He said: 'O my son, by Allaah, I do not know of anyone who follows our way to whom I can advise you to go. But there has come the time of a Prophet, who will be sent with the religion of Ibraaheem. He will appear in the land of the Arabs and will migrate to a land between two harrahs (lave fields; land with black rocks), between which there are palm trees. He will have characteristics that will not be hidden. He will eat of what is given as a gift but he will not eat of what is given as charity. Between his shoulder blades is the Seal of Prophethood. If you can go to that land then do so.'
Then he died and was buried, and I stayed in 'Ammooriyyah as long as Allaah willed I should stay, then some merchants of Kalb passed by me and I said to them: 'Will you take me to the land of the Arabs and I will give you these cows and sheep of mine?' They said: 'Yes.' So I gave them the cows and sheep, and they took me there, but when they brought me to Waadi al-Qura they wronged me and sold me as a slave to a Jewish man.
When I was with him I saw the palm trees, and I hoped that this was the land that my companion had described to me, but I was not sure. Whilst I was with him, a cousin of his from Banu Qurayzah came to him from Madeenah, and he sold me to him, and he took me to Madeenah. By Allaah, as soon as I saw it, I recognized it from the description given to me by my companion. I stayed there, and Allaah sent His Messenger, who stayed in Makkah as long as he stayed, and I did not hear anything about him because I was so busy with the work of a slave. Then he migrated to Madeenah, and by Allaah, I was at the top of a palm tree belonging to my master, doing some work on it, and my master was sitting there. Then a cousin of his came and stood beside him, and said: 'May Allaah kill Banu Qaylah! By Allaah, right now they are gathering in Quba’ to welcome a man who has come from Makkah today, and they say that he is a Prophet.'
When I heard that, I began to shiver so much that I thought I would fall on top of my master. I came down from the tree and started saying to that cousin of his: 'What are you saying, what are you saying?' My master got angry and he struck me with his fist and said: 'What has it got to do with you? Go back to your work!' I said: 'Nothing; I just wanted to make sure of what he was saying.'
I had something that I had collected, and when evening came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was in Quba’, and I entered upon him and said to him: 'I have heard that you are a righteous man and that you have companions who are strangers and are in need. This is something that I have to give in charity, and I see that you are more in need of it than anyone else.'
I brought it near to him and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to his companions: "Eat," but he refrained from eating. I said to myself: 'This is one.' Then I went away and collected some more.
The Messenger of Allaah (peace and blessings of Allaah be upon him) moved to Madeenah, then I came to him and said: 'I see that you do not eat (food given in) charity; this is a gift with which I wish to honour you.' The Messenger of Allaah (peace and blessings of Allaah be upon him) ate some of it and told his companions to eat too. I said to myself: 'This is two.'
Then I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was in Baqee’ al-Gharqad, where he had attended the funeral of one of his companions and he was wearing two shawls and was sitting among his companions. I greeted him with salaam then I moved behind him, trying to look at his back to see the Seal that my companion had described to me. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw me going behind him, he realized that I was trying to find confirmation of something that had been described to me, so he let his rida’ drop from his back, and I saw the Seal and recognized it. Then I embraced him, kissing (the Seal) and weeping, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Turn around." So I turned around and I told him my story as I have told it to you, O Ibn 'Abbaas.
The Messenger of Allaah (peace and blessings of Allaah be upon him) wanted his companions to hear that. Then Salmaan was kept busy with the work of a slave, until he had missed attending Badr and Uhud with the Messenger of Allaah (peace and blessings of Allaah be upon him). He said: Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Draw up a contract of manumission, O Salmaan." So I draw up a contract of manumission with my master in return for three hundred palm trees which I would plant for him, and forty uqiyahs.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said to his companions: "Help your brother." So they helped me with the palm trees, one man gave thirty small trees and another gave twenty, and another gave fifteen, and another gave ten, i.e., each man gave according to what he had, until they had collected three hundred small trees for me. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: "Go, O Salmaan, and dig the holes where they are to be planted. When you have finished, come to me and I will plant them with my own hand."
So I dug the holes for them, and my companions helped me, then when I had finished, I came to him and told him. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out with me and we started to bring the trees close and the Messenger of Allaah (peace and blessings of Allaah be upon him) planted them with his own hand. By the One in Whose hand is the soul of Salmaan, not one single tree among them died.
So I had paid off the trees but there still remained the money. A piece of gold the size of an egg was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him) from one of his campaigns. He said: "What happened to the Persian who had a contract of manumission?" I was summoned to him and he said: "Take this and pay off what you owe, O Salmaan." I said: 'How could this pay off everything I owe, O Messenger of Allaah?' He said: "Take it, and Allaah will help you to pay off what you owe." So I took it and weighed it for them, and by the One in Whose hand is the soul of Salmaan, it was forty uqiyahs, so I paid them their dues and I was set free. I was present with the Messenger of Allaah (peace and blessings of Allaah be upon him) at al-Khandaq, and after that I did not miss any major event with him.
Narrated by Ahmad in al-Musnad (5/441). The scholars of hadeeth said: Its isnaad is hasan.
And Allaah knows best.
Nama nama islami ( Putra dan putri )
Abhar - ÇÈåÑ - yang bergemerlapan -
Ahlam - ÇÍáÇã - impian - kemaafan
Ahnaf - ÇÍäÝ - yang lurus -
Aiman - Çíãä - yang bertuah - yang kanan
Aiman - ÇíãÇä - yang bertuah - keberkatan
Aisar - ÇíÓÑ - enang - yang mudah
Ajmal - ÇÌãá - yang lebih cantik -
Ajwad - ÇÌæÏ - yang lebih pemurah -
Akalil - ÇßÇáíá - mahkota -
Akid - ÇßíÏ - yang kuat - teguh
Akmal - Çßãá - yang lebih sempurna - lelaki
Akram - ÇßÑã - yang mulia - pemurah
Aqhari - ÇÞåÑí - yang lebih berkuasa -
Aqrabin - ÃÞÑÈíä - Saudara mara yang rapat. -
Aqwa - ÇÞæì - yang perkasa - yang kuat
Alaa' - ÇáÇÁ - Ni'mat-ni'mat -
Alif - ÃáíÝ - Yang mesra -
Alma' - ÇáãÚ - yang bersinar -
Alwan - Çáæä - warna-warni -
Amad - ÇãÏ - masa - matlamat
Amadi - ÇãÏí - masaku - matlamatku
Amal - ÇãÇá - cita-cita - harapan
Amaluddin - ÇãÇá ÇáÏíä - cita-cita agama -
Amali - ÇãÇáí - cita-citaku - harapanku
Aman - ÇãÇä - sentosa - keamanan
Amar - ÇãÑ - perintah - suruhan
Amin - Çãíä - yang amanah -
Aminuddin - Çãíä ÇáÏíä - pengamanah agama -
Amir - ÇãíÑ - putra - ketua
Amjad - ÇãÌÇÏ - kemulian - keagongan
Amnan - ÇãäÇä - ketenangan -
Amni - Çãäì - keamanan -
Amsyar - ÇãÔÑ - yang cergas -
Amzar - ÇãÒÑ - yang utama - yang mulia
Anas - ÇäÓ - kemesraan -
Anat - ÇäÇÊ - lemah lembut -
Anaqi - ÇäÇÞì - keindahanku yang menawan hati -
Andhar - ÇäÖÑ - yang berseri -
Ani - Çäì - yang sabar - yang bersopan
Aniq - ÇäíÞ - yang kacak lagi menawan hati -
Anis - ÇäíÓ - yang mesra - teman setia
Ansar - ÇäÕÇÑ - penolong - penyokong
Ansari - ÇäÕÇÑì - nisbah kepada ansar -
Anwar - ÇäæÑ - yang bercahaya -
Anwari - ÇäæÇÑì - cahayaku -
Arami - ÇÑÇãì - tandaku -
Arham - ÇÑÍã - yang mesra - yang belas kasihan
Arib - ÇÑíÈ - yang mahir -
Arina - ÇÑíäÇ - kecergasan -
Arqam - ÇÑÞã - nama sahabat nabi -
Arum - ÇÑæã - asal keturunan -
Arumi - ÇÑæãì - asal keturunanku -
Arsyad - ÇÑÔÏ - yang sangat cerdik -
As'ad - ÇÓÚÏ - yang amat bahagia -
Asil - ÇÕíá - yang mulia - baik
Aslah - ÇÕáÍ - yang lebih baik - yang lebih sesuai
Aslam - ÇÓáã - yang paling selamat -
Asma'I - ÇÕãÚí - hati yang suci -
Asma'an - ÇÕãÚÇä - hati yang suci dan pendapat yang teguh -
Asmar - ÇÓãÑ - yang hitam manis -
Asna - ÇÓäì - yang tinggi - yang bersinar
Asnawi - ÇÓäæí - yang berseri - yang gemilang
Asy'ari - ÇÔÚÑì - yang elok - yang berambut lebat dan panjang
Asyraf - ÇÔÑÝ - yang mulia -
Athari - ÇØåÑí - yang bersih -
Athir - ÇËíÑ - yang mulia - yang utama
Awad - ÇæÏ - yang paling disayangi -
Aufa - ÇæÝì - yang setia -
Awwab - ÇæÇÈ - yang banyak bertaubat -
Auji - ÇæÌì - ketinggianku - kemuliaanku
Aghlab - ÇÛáÇÈ - yang menang -
Afdhal - ÇÝÖá - yang lebih utama -
Afnan - ÇÝäÇä - kesenian -
Ahlami - ÇÍáÇãí - impianku - kesabaranku
Afandi - ÇÝäÏí - gelaran bagi orang berpangkat -
Abadi - ÇÈÏì - yang kekal -
A'alam - ÇÚáÇã - Panji-panj -
Ahmad - ÇÍãÏ - yang terpuji -
Abu Samah - ÇÈæ ÇáÓãÍ - pemaaf - yang bertoleransi
Afham - ÇÝåã - yang lebih faham -
Adham - ÇÏåã - yang hitam - cantik
Abu bakar - ÇÈæ ÈßÑ - sahabat nabi -
Auni - Çæäì - kelembutanku - ketenanganku
Ayadi - ÇíÇÏì - nikmat-nikmat -
Aus - ÇæÓ - pemberian - serigala
Aya - ÇíÇ - cahaya matahari -
Ayyub - ÇíæÈ - nama nabi -
Azfar - åÙÝÑ - yang berjaya - yang menang
Azhar - ÇÒåÑ - yang berseri - yang gemilang
Azhari - ÇÒåÑì - yang berseri - yang gemilang
Aziz - ÚÒíÒ - yang mulia - yang kuat
Azizan - ÚÒíÒÇä - yang mulia - yang kuat
Azizi - ÚÒíÒí - kesayangku - kekasihku
Azri - ÇÒÑì - kekuatanku - penyokongku
Abid - ÇÈÏ - yang bermukim - yang menetap
Abu Bakar - ÇÈæ ÈßÑ - gelaran sahabat nabi yang bersegera -
Adabi - ÇÏÈì - kesopananku - kesesteraan
Abqari - ÚÈÞÑì - yang bijaksana - yang kuat
Abud - ÚÈæÏ - yang kuat beribadat -
Adi - ÚÏì - askar perwira - yang kuat berlari
Adil - ÚÇÏá - yang adil -
Adli - ÚÏáì - keadilanku - kelurusanku
Adnan - ÚÏäÇä - nama datuk nabi yang ke-20 - yang bermukim
Affan - ÚÝÇä - pendaki -
Afi - ÚÇÝì - pemaaf -
Afif - ÚÝíÝ - yang bermaruah - yang menjaga kehormatannya
Akif - ÚÇßÝ - yang menumpukan jiwa raganya padasesuatu -
Alaa' - ÚáÇ - ketinggian - kemuliaan
Alauddin - ÚáÇÁÇáÏíä - ketinggian agama -
Ali - Úáì - yang mulia - yang tinggi kedududkannya
Aliaudin - ÚáìÇáÏíä - ketinggian agama -
Amir - 򂋄 - yang memakmurkan - yang mendiami
Ammar - 򋂄 - yang memakmurkan - yang kuat iman
Amran - ÚãÑÇä - yang memakmurkan -
Amrun - 򋄾 - kemakmuran -
Arafat - ÚÑÝÇÊ - yang terkenal - kenalan
Arif - ÚÇÑÝ - yang bijak - yang mengetahui
Ariffin - ÚÇÑÝíä - yang bijak - yang mengetahui
Asim - ÚÇÕã - yang memelihara/mengawal -
Asjad - ÚÓÌÏ - emas - permata
Asri - ÚÕÑì - masaku - kemajuankuyang mengikutperedaran masa
Asyur - ÚÇÔíæÑ - hari yang kesepuluh dari bulan Muharram -
Ataa' - ÚØÇÁ - pemberian -
Ataullah - ÚØÇÇááå - kurnian Allah -
Atik - ÚÇÊß - yang pemurah - yang beraniyang bersih
Atiyah - ÚØíå - pemberian -
Atiq - ÚÊíÞ - yang indah - yang mulia
Atif - ÚÇØÝ - penyayang -
Atuf - ÚØæÝ - yang sangat penyayang -
Auf - ÚæÝ - yang berusaha - yang kuatusaha
'Abbas - ÚÈÇÓ - nama sahabat nabi -
'Abid - ÚÇÈÏ - yang beribadat -
Afiq - ÇÝíÞ - yang amat pemurah -
'Abidin - ÚÇÈÏíä - yang beribadat -
'Abqari - ÚÈÞÑí - yang bijaksana - yang kuat
'Abud - ÚÇÈæÏ - yang kuat beribadat -
'Adi - ÚÏì - askar perwira - yang kuat berlari
'Adil - ÚÇÏá - yang adil -
'Abbas - ÚÈÇÓ - Nama sahabat Nabi - berani
'Abid - ÚÇÈÏ - Yang beribadat. -
'Abidin - ÚÇÈÏíä - Yang beribadat. -
'Abqari - ÚÈÞÑì - Yng bijaksana - yang kuat
'Abud - ÚÈæÏ - Yang kuat beribadat. -
'Adi - ÚÏì - Askar perwira - yang kuat berlari.
'Adil - ÚÇÏá - Yang adil. -
'Adli - ÚÏáì - Keadilanku - kelurusanku.
'Adnan - ÚÏäÇä - Nama datuk nabi yang ke-20 - yang bermukim.
'Affan - ÚÝÇä - pendaki -
'Afi - ÚÇÝì - Pemaaf. -
'Afif - ÚÝíÝ - Yang bermaruah - yang menjaga kehormatannya.
'Akif - ÚÇßÝ - Yang menumpukan jiwa raganya pada sesuatu. -
'Alaa' - ÚáÇÁ - Ketinggian - kemuliaan.
'Alauddin - ÚáÇÁÇáÏíä - Ketingian agama. -
'Ali - Úáì - Yang mulia - yang tinggi kedudukan.
'Aliuddin - ÚáìÇáÏíä - Ketinggian agama. -
'Amir - 򂋄 - Yang memakmurkan - yang mendiami.
'Ammar - 򋂄 - Yang memkmurkan - yang kuat iman.
'Amran - ÚãÑÇä - Yang memakmurkan. -
'Amrun - 򋄾 - Kemakmuran. -
'Arafat - ÚÑÝÇÊ - Yang terkenal - kenalan
'Arif - ÚÇÑÝ - Yang bijak - yang mengetahui.
'Arifin - ÚÇÑÝíä - Yang bijak - yang mengetahui.
'Asim - ÚÇÕã - Yng memelihara/mengawal emas permata. -
'Asjad - ÚÓÌÏ - Emas permata. -
'Asri - ÚÕÑì - Masaku - kemajuanku
'Asyur - ÚÇÔæÑ - Hari kesepuluh dari bulan Mujarram. -
'Ataa' - ÚØÇÁ - Pemberian. -
'Ataullah - ÚØÇÁÇááå - Kurniaan Allah. -
'Atik - ÚÇÊß - Yang pemurah - yang berani
'Atiyah - ÚØíå - Pemberian. -
'Atiq - ÚÊíÞ - Yang mulia - yang mulia.
'Atif - ÚÇØÝ - Penyayang. -
'Atuf - ÚØæÝ - Yang sangat penyayang. -
'Auf - ÚæÝ - Yang berusaha - yang kuat
'Awad - ÚæÖ - Gantian; pemberian. -
'Azyan - ÃÒíÇä - Perhiasan -
Abidah - ÚÇÈÏå - Ahli ibadat -
'Abir - ÚÈíÑ - Keharuman -
'Adilah - ÚÇÏáå - Yang adil - yang saksama
'Adidah - ÚÏíÏå - Yang padan - yang setanding
'Afaf - ÚÝÇÝ - Maruah - kesucian diri
'Afiah - ÚÇÝíå - Kesejahteraan -
'Afifah - ÚÝíÝå - Yang bermaruah - terpelihara kehormatan dirinya
'Ainaa' - ÚíäÇÁ - yang cantik matanya -
'Aisyah - ÚÇÆÔå - yang hidup bahagia -
'Alyaa' - ÚáíÇÁ - Ketinggian -
'Aliah - ÚÇáíå - yang tinggi -
'Amirah - ÚÇãÑÉ - ketua - Yang aman bahagia
'Ammarah - ÚãÇÑÉ - Yang memakmurkan - yang kuat iman
'Aqilah - ÚÞíáÉ - Yang bijak - yang mulia
'Aqidah - ÚÞíÏÉ - Kepercayaan - keimanan
'Arifah - ÚÇÑÝÉ - yang mengetahui -
'Asimah - ÚÇÕãÉ - yang memelihara -
'Atikah - ÚÇÊßÉ - yang pemurah - yang berani
'Atiqah - ÚÊíÞÉ - yang mulia - pilihan
'Atifah - ÚÇØÝÉ - yang bersempati - penyayang
Ahmas - ÇÍãÓ - yang bersemangat - yang berani
'Atiyah - 򯒃 - pemberian -
'Atuf - ÚØæÝ - penyayang -
'Arbanah - ÚÑÈÇäå - Yang fasih -
'Awatif - ÚæÇØÝ - perasaan - kesayangan
'Aziemah - ÚÙíãå - Yang mulia - pembesar
'Aziemah - ÚÒíãÉ - Azam - kewajipan
'Azimah - ÚÇÒãå - Yang berazam -
'Azizah - ÚÒíÒÉ - Yang mulia - yang dikasihi
'Azmah - ÚÒãå - kebenaran - hak kewajipan
Badil - ÈÏíá - Pengganti -
Badiu'zzaman - ÈÏíÚ ÇáÒãÇä - Keindahan masa -
Badran - ÈÏÑÇä - bulan purnama -
Badrun - ÈÏÑæä - Bulan purnama -
Badri - ÈÏÑí - Purnamaku -
Badruddin - ÈÏÑ ÇáÏíä - Bulan purnama agama -
Badruzzaman - ÈÏÑ ÇáÒãÇä - Bulan purnama semasa -
Bahar - ÈåÇÑ - Keindahan - sejenis tumbuhan yg wangi
Bahauddin - ÈåÇÁ ÇáÏíä - Sinaran Agama -
Bahij - ÈåíÌ - Yang indah menawan -
Bahir - ÈåíÑ - Yang berseri-seri -
Bahiuddin - ÈåÆ ÇáÏíä - kegemilangan agama -
Bahjan - ÈåÌÇä - Yang cemerlang - yang riang gembira
Bahjat - ÈåÌÉ - Kegemilangan - keindahan
Bahrani - ÈåÑÇäí - Kegemilanganku -
Bahri - ÈåÑí - Kegemilanganku - kelebihanku
Bahruddin - ÈåÑÇáÏíä - Kegemilangan agama. -
Bahzi - ÈåÒí - Pertahananku - pembelaku.
Baghawi - ÈÛæí - Nisbah -
Baidhawi - ÈíÖÇæí - Nisbah - putih
Baihaqi - ÈíåÞí - Nisbah. -
Bakri - ÈßÑí - Kesegeraanku - kemudaanku.
Bakhit - ÈÎíÊ - Yang bertuah. -
Baligh - ÈáíÛ - Yang fasih - yang petah.
Ballan - ÈáÇä - Rezeki - kebajikan.
Banim - Èäíä - Yang gigih dan bijak. -
Bariq - ÈÑíÞ - Sinaran - yang bergemerlapan.
Barra' - ÈÑÇÁ - Yang bersih - yang baik
Barzah - ÈÑÒå - Penjelmaan - nama sahabat.
Barzun - ÈÑÒæä - Yang utama - yang berani.
Basil - ÈÇÓíá - Yang berani -
Basir - ÈÕíÑ - Yang melihat - yang bijak.
Bari' - ÈÇÑíÚ - Yang tinggi dari segi ilmu dan kecantikan. -
Barudi - ÈÇÑæÏí - Nisbah - serbuk peluru.
Basri - ÈÕÑí - Penglihatanku -
Basti - ÈÓØí - Kelapanganku - kemurahan hatiku
Bassami - ÈÓÇãí - Yang senyum - nisbah.
Basysyar - ÈÔÇÑ - Pembawa berita gembira. -
Basyir - ÈÔíÑ - Penyampai berita gembira. -
Baunan - ÈæäÇä - Keistimewaan. -
Bauni - Èæäí - Keistimewaanku - kelebihanku.
Bazil - ÈÇÒíá - Yang bijak - yang pakar.
Bazli - ÈÒáí - Kebijaksanaanku - kepakaranku.
Bazilin - ÈÇÐáíä - Yang memberi sumbangan - yang membelanja.
Bilal - ÈáÇá - Air - kelembapan
Bisyrun - ÈÔÑæä - Berita gembira. -
Bisyarah - ÈÔÇÑå - Berita gembira. -
Benyamin - ÈäíÇãíä - Nama saudara Nabi Yusuf. -
Bukhari - ÈÎÇÑí - Nisbah. -
Bulqini - ÈáÞíäí - Nisbah. -
Buraidah - ÈÑíÏå - Nama sahabat - kesejukan
Burhan - ÈÑåä - Hujjah - bukti.
Burhani - ÈÑåÇäí - Hujjahku - buktiku.
Burhanuddin. - ÈÑåÇä ÇáÏíä - Hujjah agama. -
Busairi - ÈæÕíÑí - Nisbah. -
Abu samah - ÇÈæ ÇáÓãÍ - pemaaf -
Busrain - ÈÓÑíä - Kemekaran dan kesegaran. -
Bustani - ÈÓÊÇäí - Tamanku - nisbah.
Bajil - ÈÌá - Yang riang gembira. -
Bajil - ÈÌíá - Yang dihormati dan disanjungi. -
Badawi - ÈÏæí - Nisbah. -
Baghawi - ÈÛæí - Nisbah. -
Bistami - ÈÓÊÇãí - Nisbah. -
Dahlan - ÏÍáÇä - Nisbah. -
Dailami - Ïíáãí - Nisbah - askarku.
Damanhuri - - Nisbah -
Danial - ÏÇäíÇá - Nama nabi -
Dasuki - ÏÓæÞí - Nisbah - keindahanku
Daud - ÏÇæÏ - Nama Nabi. -
Daiyan - ÏíÇä - Hakim - pengira
Durrani - ÏÑÇäí - Mutiaraku. -
Durri - ÏÑí - Permata - mutiaraku.
Dalil - Ïáíá - Pemandu - penunjuk
Di'amah - ÏÚÇãå - Tiang - penyokong.
Dinie - Ïíäí - Agamaku -
Diniy - Ïíäí - Berkenaan agama -
Du'mi - ÏÚãí - sokonganku - yang kukuh
Dhiya' - ÖíÇÁ - Sinaran -
Dhiyauddin - ÖÈÇÁ ÇáÏíä - Sinaran agama -
Dhiyaulhaq - ÖíÇÁ ÇáÍÞ - Sinaran kebenaran -
Dhiyaurrahman - ÖíÇÁ ÇáÑÍãä - Sinaran (Allah) yang Pengasih -
Dhiyaul Islam - ÖíÇÁ ÇáÇÓáÇã - Sinaran Islam -
Dhabit - ÖÇÈØ - Yang kuat ingatan -
Dhamiri - ÖãíÑí - Hati kecilku -
Dhabti - ÖÈØí - Ingatanku - hafalanku
Fadhil - ÝÇÖá - Yang mulia -
Fadhli - ÝÖáí - Kelebihanku - ihsanku
Fadhuli - ÝÖæáí - Yang banyak berbuat ihsan -
Fadhlullah - ÝÖá Çááå - Kelebihan Allah -
Fahad - ÝåÏ - Harimau Bintang -
Fahim - Ýåíã - Yang faham -
Fahmi - Ýåãí - Kefahamanku -
Faid - ÝÇÆÏ - Yang tetap - yang berhasil
Faidhi - ÝíÖí - Kurniaanku -
Fayyadh - ÝíÇÖ - Pemurah - dermawan
Fayyah - ÝíÇÍ - Pemurah - dermawan
Faiq - ÝÇÆÞ - Yang tertinggi - yang utama
Faiz - ÝÇÆÒ - Yang berjaya -
Faisal - ÝíÕá - Penyelesaian - pemutus kata
Fakhri - ÝÎÑí - Kemegahanku -
Fakhruddin - ÝÎÑ ÇáÏíä - Kebanggaan agama -
Fakhrullah - ÝÎÑ Çááå - Kemegahan Allah -
Fakhrul Islam - ÝÎÑ ÇáÇÓáÇã - Kemegahan Islam -
Faqih - ÝÞíå - Yang alim - yang amat faham
Farahi - ÝÑÍí - Kegiranganku -
Farhan - ÝÑÍÇä - Yang girang gembira -
Farhat - ÝÑÍÇÊ - Kegirangan -
Farid - ÞÑíÏ - Yang tunggal - permata istimewa
Fariduddin - ÝÑíÏ ÇáÏíä - Permata - keistimewaan agama
Faris - ÝÇÑÓ - Yang alim - ahli firasat
Faruq - ÝÇÑæÞ - Pemisah - pembeza antara benar dan salah
Fathi - ÝÊÍí - Pembukaanku -
Fathuddin - ÝÊÍ ÇáÏíä - Pembukaan - kejayaan agama
Fathul Islam - ÝÊÍ ÇáÇÓáÇã - Pembukaan - kejayaan Islam
Fathullah - ÝÊÍ Çááå - Pembukaan - kemenangan Allah
Fathurrahman - ÝÊÍ ÇáÑÍãä - Pembukaan - kemenangan Allah yang maha pengasih
Fawwaz - ÝæÇÒ - Yang berjaya -
Fauzi - ÝæÒí - Kejayaanku -
Fida'iy - ÝÏÇÆì - Yang bekorban kerana perjuangan -
Fikri - ÝßÑí - Fikiranku -
Firdaus - ÝÑÏæÓ - Nama Syurga -
Fitri - ÝØÑí - Semulajadiku -
Fuad - ÝÄÇÏ - Hati/ jiwa -
Fudhail - ÝÖíá - Kelebihan - kemuliaan
Ghali - ÛÇáí - Yang mahal -
Ghalib - ÛÇáÈ - Yang menang -
Ghallab - ÛÇáÇÈ - Yang selalu menang -
Ghanim - ÛÇäã - Yang becakap perkara baik - yang mencapai kejayaan
Ghanimi - ÛÇäãí - kejayaanku -
Ghassan - ÛÓÇä - Kecantikan dan kelembutan remaja -
Ghassani - ÛÓÇäí - Yang cantik dan muda -
Ghaus - ÛæË - Pertolongan -
Ghausi - ÛæËí - Pertolonganku - pembelaanku
Ghazali - ÛÒÇáí - Nisbah - pelandukku
Ghazlan - ÛÒáÇä - Tenunan -
Ghazi - ÛÇÒí - Pejuang -
Ghailan - ÛíáÇä - Nama sahabat - air yang mengalir dimuka bumi
Ghulwani - ÛáæÇäí - Keremajaaan dan kecergasan -
Ghurran - ÛÑÇä - Yang mulia - yang berseri
Ghurar - ÛÑÇÑ - Kegemilangan - keserian
Habib - ÍÈíÈ - Kekasih -
Habri - ÍÈÑí - Kegembiraanku - nikmatku
Hadi - åÇÏí - Yang memimpin - yang tenang
Hadhri - ÍÖÑí - Yang maju - yang bertamadun
Hafiy - ÍÝí - Yang memuliakan -
Hafiz - ÍÇÝÙ - Penjaga - pemelihara
Hafizuddin - ÍÝíÙ ÇáÏíä - Pemelihara agama -
Hakam - Íßã - Pengadil - yang menghukum
Hakim - Íßíã - Yang bijaksana -
Hajjaj - ÍÌÇÌ - Pelawat - penziarah
Hamadah - ÍãÇÏå - Kepujian] -
Hamdan - ÍãÏÇä - Kepujiaan -
Hamdani - ÍãÏÇäí - Kepujianku -
Hamdi - ÍãÏí - Pujianku -
Hammad - ÍãÇÏ - Yang banyak memuji -
Hamid - ÍÇãÏ - Yang memuji -
Hamud - ÍãæÏ - Yang banyak memuji -
Hami - ÍÇãí - Yang melindungi - yang mempertahankan
Hamiduddin - ÍãíÏ ÇáÏíä - Pemuji agama -
Hamim - Íãíã - Teman karib -
Hamimi - Íãíãí - Teman karibku -
Hamiz - ÌãíÒ - Yang cerdik - kuat tampan
Hamizan - ÍãíÒÇä - Yang cerdik - kuat tampan
Hamzah - ÍãÒÉ - Kebijaksanaan -
Hamzi - ÍãÒí - Ketegasanku -
Hanafi - ÍäÝí - Kelurusanku - mazhab hanafi
Hanani - ÍäÇäí - Kasih sayangku -
Hani - åÇäí - Yang seronok - tenang mudah
Hannan - ÍäÇä - Yang penyayang - yang lembut hati
Hanif - ÍäíÝ - Yang lurus yang berpegang kepada ajaran Islam -
Hanin - Íäíä - Kerinduan -
Hanini - Íäíäí - Kerinduanku -
Hanis - ÍäíÓ - Yang warak - yang bertaqwa
Hanun - Íäæä - Yang penyayang - yang lembut hati
Haidhar - ÍíÖÑ - Yang berani - singa.
Haikal - åíßá - Kesuburan - pokok yang besar dan subur.
Haiwah - Ííæå - Kehidupan. -
Hariri - ÍÑíÑì - Sutraku - nisbah.
Haris - ÍÇÑÓ - Pengawal - pemelihara.
Harith - ÍÇÑË - Yang kuat - yang berusaha.
Harithah - ÍÇÑËå - Yang faham - pengkaji.
Hariz - ÍÇÑÒ - Pemelihara - penyimpan
Harun - åÇÑæä - Nama Nabi. -
Hasan - ÍÓä - Yang indah - yang baik
Hasanain - ÍÓäíä - Dua kebaikan. -
Hasbi - ÍÓÈì - Yang mencukupi - memadai bagiku.
Hasbullah - ÍÓÈ Çááå - Jaminan Allah - Pencukupan dari Allah.
Hasib - ÍÓíÈ - Yang berketurunan mulia. -
Hasif - ÍÕíÝ - Yang bijak / pintar - yang baik budibicara.
Adam - ÇÏã - ikutan -
Hasnun - ÍÓäæä - Yang baik. -
Hassan - ÍÓÇä - Yang cantik - yang baik.
Hasuna - ÍÓæäå - Yang cantik - yang baik.
Hasyiem - ÍÔíã - Yang bermaruah - pemalu.
Hasyim - åÇÔã - Pemurah - yang suka menjamu orang.
Hatadi - ÍÊÏì - Keaslianku - keturunanku.
Hatim - ÍÇÊã - Pemutus - penentu.
Hayyan - ÍíÇä - Yang hidup. -
Haziq - ÍÇÐÞ - Yang cerdik / pandai. -
Hazlami - ÍÐáãì - Ketangkasanku - kecepatanku.
Hazim - ÍÇÒã - Yang tegas - yang cermat
Hazman - ÍÒãÇä - Yang tegas - yang cermat
Hazmi - ÍÒãí - Ketegasanku - cermatku
Hazwan - ÍÐæÇä - Pemberian - kepatuhan
Hibatullah - åÈÉ Çááå - Pemberian Allah -
Hibban - ÍÈÇä - Yang dikasihi - Pengasih
Hibri - ÍÈÑí - Keindahanku - kecantikanku
Hidayatullah - åÏÇíÉ Çááå - Pertunjuk Allah -
Hilal - åáÇá - Bulan sabit -
Hidayat - åÏÇíÊ - Pertunjuk -
Hilali - åáÇáí - Bulan sabitku -
Hijan - åÌÇä - Yang mulia - yang berketurunan mulia
Hijazi - ÍÌÇÒí - Nisbah - tali pengikat
Hikmat - ÍßãÊ - Hikmat -
Hilman - ÍáãÇä - Kesopanan - kesabaran
Hilmi - Íáãí - Kesopanan - kesabaranku
Hisyam - åÔÇã - Kemurahan hati -
Hisyamuddin - åÔÇã ÇáÏíä - Kemurahan agama -
Hud - åæÏ - Nama Nabi -
Hulwan - ÍáæÇä - Kebajikan - balasan upah
Humaidi - ÍãíÏí - Kepujianku -
Husain - ÍÓíä - Yang cantik - yang elok
Husain - ÍÕíä - Benteng pertahanan -
Husaini - ÍÓíäí - Kebaikanku - kecantikanku
Huzaifah - ÍÐíÝÉ - Nama sahabat - pukulan lemparan
Humam - åãÇã - Yang mulia - pahlawan berani
Ibrahim - ÇÈÑÇåíã - Nama Nabi -
Ibtisam - ÇÈÊÓÇã - Senyuman -
Idraki - ÇÏÑÇßí - Kefahamanku -
Idris - ÇÏÑíÓ - Nama Nabi -
Ihsan - ÇÍÓÇä - Kebaikan -
Ijlal - ÇÌáÇá - Penghormatan - kekuatan
Ikhwan - ÇÎæÇä - saudara -
Ikhtiaruddin - ÇÎÊíÇÑ ÇáÏíä - Pilihan agama -
Ilmam - ÇáãÇã - Pengetahuan -
Ilyas - ÇáíÇÓ - Nama Nabi -
Ilyasa' - ÇáíÓÚ - Nama Nabi -
Ikhtiari - ÇÎÊíÇÑí - Pilihanku -
Iqbal - ÇÞÈÇá - Kunjungan - Tampilan
Irsyad - ÇÑÔÇÏ - Petunjuk -
Irsyaduddin - ÇÑÔÇÏ ÇáÏíä - Petunjuk agama -
Ishak - ÇÓÍÇÞ - Nama Nabi -
Iskandar - ÇÓßäÏÑ - Nama seorang raja -
Islam - ÇÓáÇã - Penyerahan -
Ismail - ÇÓãÇÚíá - Nama Nabi -
Iyad - ÇíÇÏ - Sokongan - kekuatan
Iyas - ÇíÇÓ - Yang mengecewakan lawan - pemberian
Iylia' - ÇíáíÇÁ - Nama Nabi -
Insyirah - ÇäÔÑÇÍ - Kelegaan - kelapangan
Izdiyad - ÇÒÏíÇÏ - Pertambahan -
Izdihar - ÇÒÏåÇÑ - Perkembangan - kemajuan
Iffat - ÚÝÊ - Maruah - Kehormatan diri
Isam - ÚÕÇã - Pemeliharaan - perjanjian
Iz'aan - ÇÐÚÇä - Kepatuhan -
Iffat - ÚÝÊ - Maruah - kehormatan diri
Ifwat - ÚÝæÊ - Yang terbaik -
Ikrimah - ÚßÑãå - Nama Nabi -
Adabi - ÇÏÈí - kesopananku -
Isamuddin - ÚÕÇã ÇáÏíä - Pemeliharaan - Pegangan agama
'Imadi - ÚãÇÏí - Sokonganku -
'Imaduddin - ÚãÇÏ ÇáÏíä - Tiang agama -
'Imran - ÚãÑÇä - Kemajuan - pembangunan
'Irfan - ÚÑÝÇä - Perkenalan - pengakuan
Ismat - ÚÕãÊ - Pemeliharaan - berdaya menjauhkan diri dari maksiat
'Iyadh - 򒂅 - Gantian - Pengganti
'Iwadh - ÚæÖ - Gantian - Pengganti
'Izzat - ÚÒÊ - Kemuliaan dan kekuatan agama -
'Izzuddin - ÚÒ ÇáÏíä - Kemuliaan dan kekuatan agama -
'Izzul Islam - ÚÒ ÇáÇÓáÇã - Kemuliaan dan kekuatan Islam -
Ja'afar - ÌÚÝÑ - Anak sungai -
Jabir - ÌÇÈÑ - Yang berkeadaan baik - yang melegakan hati
Jabran - ÌÈÑÇä - Pengganti - pembetul
Jabrullah - ÌÈÑ Çááå - Pertolongan Allah -
Jabri - ÌÈÑí - Pertolonganku - keredhaanku
Jafni - ÌÝäí - Kawalanku dari kejahatan -
Jailam - Ìíáã - Bulan purnama -
Jailani - ÌíáÇäí - Nisbah -
Jalal - ÌáÇá - Kermuliaan - keagungan
Jalaluddin - ÌáÇá ÇáÏíä - Kebesaran dan kemuliaan agama -
Jalaa' - ÌáÇÁ - Keterangan kelegaan -
Jali - Ìáí - Yang terang yang nyata -
Jamal - ÌãÇá - Kecantikan -
Jamali - ÌãÇáí - Kecantikanku -
Jamaluddin - ÌãÇá ÇáÏíä - Keindahan agama -
Jamalullail - ÌãÇá Çááíá - Keindahan malam -
Jamil - Ìãíá - Yang cantik -
Jamri - ÌãÑí - Perhimpunanku -
Jarir - ÌÑíÑ - Yang menarik - yang memandu
Jaudat - ÌæÏÊ - Kebaikan - keelokkan
Jauhar - ÌæåÑ - Permata -
Jauhari - ÌæåÑí - Permataku -
Jauzi - ÌæÒí - Nisbah -
Jawad - ÌæÇÏ - Pemurah - dermawan
Jilani - ÌíáÇäí - Persiaranku -
Jiwari - ÌæÇÑí - Jaminanku - keamananku
Jauni - Ìæäí - Putih - siang
Jazil - ÌÒíá - Yang besar - yang banyak
Jazli - ÌÒáí - Yang fasih -
Jubair - ÌÈíÑ - Pertolongan - keredhaan
Juwaini - Ìæíäí - Siang - putih
Jufri - ÌÝÑí - Keluasan - yang ditengah
Juma'at - ÌãÚÉ - Hari Jumaat -
Juman - ÌãÇä - Mutiara -
Jumani - ÌãÇäí - Mutiaraku -
Junaid - ÌäíÏ - Askar - negeri
Junaidi - ÌäíÏí - Perajuritku - negeriku
Jurjani - ÌÑÌÇäí - Nisbah -
Juwaidi - ÌæíÏí - Keelokanku -
Jad - ÌÇÏ - Yang bersungguh-sungguh -
Jadulhaq - ÌÇÏ ÇáÍÞ - Jalan kebenaran -
Jazlan - ÌÐáÇä - Yang riang gembira -
Jazali - ÌÐáí - Kerianganku -
Jazuli - ÌÒæáí - Pembesar - nisbah
Jahid - ÌÇåÏ - Yang berusaha - yang bersungguh-sungguh
Jahir - ÌåíÑ - Yang cantik - yang bersuara lantang
Jihad - ÌåÇÏ - Perjuangan kerana mempertahankan agama -
Kalmani - ßáãÇäí - Yang fasih - yang baik percakapannya
Kailani - ßíáÇäí - Nisbah -
Kaisan - ßíÓÇä - Yang bijak -
Kamal - ßãÇá - Kesempurnaan -
Kamaluddin - ßãÇá ÇáÏíä - Kesempurnaan agama -
Kamil - ßÇãá - Yang sempurna -
Kauthar - ßæËÑ - Nikmat yang banyak -
Kazim - ßÇÙã - Yang menahan marah -
Kafil - ßÝíá - Penjamin -
Adhwa' - ÇÖæÇ - cahaya -
Karami - ßÑÇãí - Kemuliaanku -
Karim - ßÑíã - Yang mulia -
Kuram - ßÑÇã - yang mulia -
Khabir - ÎÈíÑ - Yang pakar yang berpengalaman -
Khair - 뒄 - Kebajikan - yang baik
Khairi - ÎíÑí - Kebaikanku -
Khairani - ÎíÑÇäí - kebaikanku - kebajikanku
Khairuddin - ÎíÑ ÇáÏíä - Sebaik-baik agama -
Khairulanam - ÎíÑ ÇáÇäÇã - sebaik-baik manusia -
Khairulanwar - ÎíÑ ÇáÇäæÇÑ - Sebaik-baik cahaya -
Khairuzzaman - ÎíÑ ÇáÒãÇä - Sebaik-baik masa -
Khalaf - ÎáÝ - Anak yang soleh -
Khaladi - ÎáÏí - akalku -
Khaldun - ÎáÏæä - Kekekalan -
Khalid - ÎÇáÏ - Yang kekal -
Khalifah - ÎáíÝÉ - Wakil. Pengganti -
Khalil - Îáíá - Sahabat yang khusus - yang istimewa
Khalis - ÎÇáÕ - Yang bersih - suci
Khamis - ÎãíÓ - Hari Khamis -
Khattab - ÎØÇÈ - Yang banyak berpidato -
Khatib - ÎØíÈ - Pemidato - pensyarah
Khuldi - ÎáÏí - Kekekalanku -
Khumaini - Îãíäí - Nisbah - ramalan
Khuwailid - ÎæíáÏ - Yang kekal -
Khuwarizmi - ÎæÇÑÒãí - Nisbah -
Qabus - ÞÇÈæÓ - Yang kacak -
Qamari - ÞãÑí - Bulanku -
Qamaruddin - ÞãÑ ÇáÏíä - Bulan agama -
Qamarul Arifin - ÞãÑ ÇáÚÇÑÝíä - Bulan orang 'arif -
Qamaruzzaman - ÞãÑ ÇáÒãÇä - Bulan masa -
Qamarul Islam - ÞãÑ ÇáÇÓáÇã - Bulan Islam -
Qandil - ÝäÏíá - Pelita -
Qairawani - ÞíÑæÇäí - Nisbah -
Qasim - ÞÇÓã - Pembahagi - peneliti
Qasiem - ÞÓíã - Yang cantik -
Qastalani - ÞÓØáÇäí - Nisbah -
Qarar - ÞÑÇÑ - Ketetapan - asas
Qatadah - ÞÊÇÏå - Nama sahabat -
Qawiem - Þæíã - Yang lurus -
Qiwamuddin - ÞæÇã ÇáÏíä - Asas agama -
Qurtubi - ÞÑØÈí - Nisbah -
Qusyairi - ÞÔíÑí - Nisbah - hujan
Qutaibah - ÝÊíÈå - Nama Tabi'e -
Qutub - ÞØÈ - Ketua - asas
Qutbuddin - ÞØÈ ÇáÏíä - Asas agama -
Qutbul Islam - ÝØÈ ÇáÇÓáÇã - Asas Islam -
Qutbi - ÞØÈí - Ketuaku - asasku
Labib - áÈíÈ - Yang cerdik - yang berakal
Labiq - áÈÞ - Yang cerdik dan bersopan -
Lam'aani - áãÚÇäí - Kegemilanganku -
Latif - áØíÝ - Yang lemah lembut - yang bersopan
Lubab - áÈÇÈ - Pilihan yang bersih -
Lujaini - áÌíäí - Perak - keputih-putihan
Lutfi - áØÝí - lemah lembutku - kesopananku
Liwauddin - áæÇÁ ÇáÏÈä - Panji agama -
Liwaunnasri - áæÇÁ ÇáäÕÑ - Panji kemenangan -
Luqman - áÞãÇä - Nama Nabi -
Lut - áæØ - Nama Nabi -
Ma'mun - ãÇÁãæä - Yang aman -
Ma'an - ãÚä - Yang mudah -
Ma'sum - ãÚÕæã - Yang terpelihara -
Mabrur - ãÈÑæÑ - Yang berkebajikan -
Qutbuddin - ÞØÈ ÇáÏíä - Asas agama. -
Qutbul Islam - ÞØÈ ÇáÇÓáÇã - Asas Islam. -
Qutbi - ÞØÈí - Ketuaku - asasku.
Labib - áÈíÈ - Yang cerdik - yang berakal
Labiq - áÈÞ - Yang cerdik dan bersopan santun. -
Lam'aani - áãÚÇäí - Kegemilanganku - gemerlapanku.
Adib - ÇÏíÈ - yang berpengetahuan -
Latif - áØíÝ - Yang lemah lembut - yang bersopan.
Lubab - áÈÇÈ - Pilihan yang bersih. -
Lujaini - áÌíäí - Perak - keputih-putihan.
Lutfi - áØÝí - Lemah lembutku - kesopananku.
Liwauddin - áæÇÁ ÇáÏíä - Panji agama. -
Liwaul Islam - áæÇÁ ÇáÇÓáÇã - Panji Islam. -
Liwaunnasri - áæÇÁ ÇáäÕÑ - Panji kemenangan. -
Luqman - áÞãÇä - Nama Nabi. -
Lut - áæØ - Nama Nabi. -
Ma'mun - ãÇÁãæä - Yang aman. -
Ma'an - ãÚä - Yang mudah. -
Ma'sum - ãÚÕæã - Yang terpelihara. -
Mahir - ãÇåÑ - Mahir - bijak
Mabrur - ãÈÑæÑ - Yang berkebajikan. -
Maddah - ãÏÇÍ - Yang banyak memuji. -
Madhi - ãÏÍí - Pujianku. -
Mahdhar - ãÍÖÑ - Hal menyebut kebaikan orang lain di belakangnya. -
Mahadhir - ãÍÇÖÑ - Hal menyebut kebaikan orang lain di belakangnya. -
Mahdi - ãåÏí - Yang dipimpin - yang beroleh hidayat.
Mahlam - ãÍáã - Kesopanan -
Mahmud - ãÍãæÏ - Yang terpuji. -
Mahfuz - ãÍÝæÙ - Yang terpelihara. -
Maisarah - ãíÓÑå - Kesenangan - kekayaan.
Maisur - ãíÓæÑ - Yang senang. -
Maimun - ãíãæä - Yang diberkati. -
Majdi - ãÌÏí - Kemuliaanku - kebesaranku.
Makram - ãßÑã - Yang mulia. -
Makhzumi - ãÎÒæãí - Nisbah. -
Makhluf - ãÎáæÝ - Yang diberi gantian. -
Mamduh - ããÏæÍ - Yang terpuji. -
Manaf - ãäÇÝ - Ketinggianku - kenaikan.
Mannan - ãäÇä - Pemurah. -
Mandub - ãäÏæÈ - Wakil. -
Mansur - ãäÕæÑ - Yang menang - yang mendapat pertolongan.
Marami - ãÑÇãí - Cita-citaku - keinginanku
Masrur - ãÓÑæÑ - Yang gembira -
Mifdhal - ãÝÖÇá - Yang amat mulia. -
Mar'ie - ãÑÚí - Yang terpelihara - yang terkawal.
Maududi - ãæÏæÏí - Yang dikasihi -
Mawardi - ãÇæÑÏí - Air mawarku -
Masyhur - ãÔåæÑ - Yang terkenal -
Munajat - ãäÇÌÇÊ - Bisikan doa -
Munaji - ãäÇÌí - Yang berdoa -
Munawwar - ãäæÑ - Yang bercahaya -
Munib - ãäíÈ - Yang bertaubat -
Misbah Munir - ãÕÈÇÍ ÇáãäíÑ - Pelita yang menyinari. -
Munir - ãäíÑ - Yang menerangi -
Munjid - ãäÌÏ - Yang memberi pertolongan - penyahut seruan
Mit'aa' - ãÚØÇÁ - Dermawan. -
Miqdam - ãÞÏÇã - Yang berani. -
Muntakhab - ãäÊÎÈ - Yang dipilih - yang dilantik
Munzir - ãäÐÑ - Yang memberi ingatan - amaran
Mu'ammar - ãÚãÑ - Yang panjang umur -
Murad - ãÑÇÏ - Yang diingini - yang dikehendaki
Murtadha - ãÑÊÖì - Yang redha -
Mu'az - ãÚÇÐ - Yang dilindungi - nama sahabat.
Musa - ãæÓì - Nama Nabi -
Mubarak - ãÈÇÑß - Yang diberkati. -
Musaiyar - ãÓíÑ - Yang dikendalikan oleh Allah -
Muslih - ãÕáÍ - Yang memulihkan - yang memperbaiki
Mubin - ãÈíä - Yang nyata - yang terang.
Muslihin - ãÕáÍíä - Yang memulihkan - yang memperbaiki
Muslihuddin - ãÕáÍ ÇáÏíä - Pemulih agama -
Mudrikah - ãÏÑßÉ - Yang kuat kefahamannya. -
Muslim - ãÓáã - Yang menyerah diri kepada Allah -
Mustafa - ãÕØÝì - Yang terpilih -
Mustanir - ãÓÊäíÑ - Yang bersinar -
Mustaqim - ãÓÊÞíã - Yang lurus -
Mutammim - ãÊãã - Yang menyempurnakan -
Mutie' - ãØíÚí - Yang taat -
Muhaimin - ãåíãä - Yang berkuasa - yang memelihara dan mengawal.
Mutawalli - ãÊæáí - Yang mengurus - yang mengendali
Muhammad - ãÍãÏ - Yang terpuji. -
Muttalib - ãØáÈ - Yang menuntut dari masa kesemasa -
Muzhaffar - ãÙÝÑ - Yang beroleh kemenangan -
Muharram - ãÍÑã - Bulan Muharram. -
Muhsan - ãÍÕä - Yang terpelihara kehormatannya. -
Nasri - äÕÑí - Pertolonganku -
Nasruddin - äÕÑ ÇáÏíä - Pertolongan Agama -
Muhsin - ãÍÓä - Yang membuat kebaikan dan ihsan. -
Nasrullah - äÕÑ Çááå - Pertolongan Allah -
Nasrun - äÕÑæä - Pertolongan -
Muhtaram - ãÍÊÑã - Yang dihormati. -
Nasrulhaq - äÕÑ ÇáÍÞ - Pertolongan kebenaran -
Nawawi - äææí - Nisbah -
Nasyit - äÔíØ - Yang cergas -
Muhajir - ãåÇÌÑ - Yang berhijrah. -
Nawi - äÇæí - Ketua -
Naufal - äæÝá - Pemurah - dermawan
Nasyat - äÔÇØ - Kecergasan -
Nazih - äÒíå - Yang bersih - yang suci
Nazim - äÇÙã - Penyajak -
Nazmi - äÙãí - Keindahanku - bintangku
Muhibbuddin - ãÍÈ ÇáÏíä - Pencinta agama. -
Nikmat - äÚãÉ - Nikmat -
Nikmatullah - äÚãÉ Çááå - Nikmat Allah -
Nizamuddin - äÙÇã ÇáÏíä - Peraturan agama -
Nizar - äÒÇÑ - Yang memerintah -
Nu'aim - äÚíã - nikmat -
Nufail - äÝíá - Pemberian - hadiah
Mujahid - ãÌÇåÏ - Pejuang yang berhijra -
Nujaid - äÌíÏ - Keberanian -
Nu'man - äÚãÇä - Kebaikan - kenikmatan
Nuri - äæÑí - Cahayaku -
Nuruddin - äæÑ ÇáÏíä - Cahaya agama -
Nurulhaq - äæÑÇáÍÞ - Cahaya kebenaran -
Nurul Islam - äæÑ ÇáÇÓáÇã - Cahaya Islam -
Nur Hidayat - äæÑ ÇáåÏÇíÉ - Cahaya petunjuk -
Nabih - äÈíå - Yang cerdas - yang masyhur
Nabil - äÈíá - Yang cerdik - yang mulia
Nadawi - äÏæí - Nisbah] -
Nadhir - äÖíÑ - Yang berseri-seri -
Nadiy - äÏí - Pemurah -
Nadzir - äÇÙÑ - Pegawai - pemeriksa
Nafie' - äÇÝÚ - Yang bermanfaat -
Nafis - äÝíÓ - Yang bernilai -
Nuh - äæÍ - Nama Nabi -
Nujaid - äÌíÏ - Keberanian - bantuan.
Muhtaram - ãÍÊÑÇã - Yang dihormati -
Muhibbuddin - ãÍÈ ÇáÏíä - Pencinta agama -
Mujahid - ãÌÇåÏ - Pejuang berjihad kerana agama -
Mujtaba - ãÌÊÈì - Yang terpilih -
Mujtahid - ãÌÊåÏ - Yang tekun dan rajin -
Mujibuddin - ãÌíÈ ÇáÏíä - Penyahut seruan agama -
Mujibur Rahman - ãÌíÈ ÇáÑÍãä - Penyahut seruan Allah Yang Maha Pengasih -
Mui'nuddin - ãÚíä ÇáÏíä - Pembela agama -
Mui'zuddin - ãÚÒ ÇáÏíä - Yang memuliakan agama -
Mukahhal - ãßÍá - Yang cantik -
Mukhtar - ãÎÊÇÑ - Yang terpilih - yang memilih
Omar - ÚãÑ - Yang memakmurkan - yang mendiami
Onn - Úæä - Pertolongan - bantuan
Othman - ÚËãÇä - Yang tekun - nama Sahabat
Rabbani - ÑÈÇäí - yang arif dan soleh -
Radhi - ÑÇÖí - Yang rela - yang redha
Ra'fat - ÑÇÁÝÊ - Belas kasihan -
Rafi' - ÑÇÝÚ - Yang meninggikan -
Rafid - ÑÇÝÏ - Pembantu - pemberi
Rafie' - ÑÝíÚ - Yang tinggi - dan mulia
Rafiq - ÑÝíÞ - Teman -
Rafi'uddin - ÑÝíÚ ÇáÏíä - Penjulang agama -
Rahimi - ÑÍíãí - Kesayanganku -
Rahmat - ÑÍãÊ - Rahmat - belas kasihan
Raid - ÑÇÆÏ - Ketua - pemandu
Raimi - Ñíãí - Kelebihanku -
Rais - ÑÆíÓ - Ketua -
Raiyan - ÑíÇä - Yang puas - yang tidak dahaga
Rajab - ÑÌÈ - Bulan Rejab -
Rajaie - ÑÌÇÆí - Harapanku -
Rajaa' - ÑÌÇÁ - Harapan -
Raji - ÑÇÌí - Yang mengharap -
Rakin - Ñßíä - yang bersopan dan berfikiran wajar -
Ramadhan - ÑãÖÇä - Bulan Ramadhan -
Ramli - Ñãáí - Penghalusanku - ketelitianku
Ramzi - ÑãÒí - Lambangku -
Rasin - ÑÕíä - Yang wajar - yang kukuh
Rasmi - ÑÓãí - Lukisanku - yang rasmi
Rasyad - ÑÔÇÏ - Pertunjuk -
Rasydan - ÑÔÏÇä - Pertunjuk -
Rasyid - ÑÔíÏ - Yang mendapat petunjuk dan yang lurus -
Rawi - Ñæí - Yang sihat akal dan badan -
Rawiyani - ÑæíÇäí - Keindahanku -
Razi - ÑÇÒí - Nisbah -
Razin - ÑÒíä - Yang tenang yang wajar - yang sopan
Ridha - ÑÖÇ - Keredhaan -
Ridhauddin - ÑÖÇÁ ÇáÏíä - Keredhaan agama -
Ridhwan - ÑÖæÇä - Keredhaan -
Rif'at - ÑÝÚÉ - Kemuliaan - ketinggian darjat
Rifa'at - ÑÝÇÚÉ - Kemuliaan - ketinggian darjat
Rifa'ie - ÑÝÇÚí - Yang tinggi darjah - yang mulia
Rifaa' - ÑÝÇÁ - Persetujuan -
Rifaie - ÑÝÇÆì - Persetujuanku - kesesuaianku
Rifdi - ÑÝÏí - Pertolonganku - Pemberianku
Riyadh - ÑíÇÖ - Taman - kebun
Rukaini - Ñßíäí - Kekuatanku - ketahananku
Ruknuddin - Ñßä ÇáÏíä - Tiang - ketahanan agama
Ruslan - ÑÓáÇ - Utusan -
Rusli - ÑÓáí - Utusanku -
Rusydi - ÑÔÏí - Kecerdikanku - kelurusanku
Rusyduddin - ÑÔÏ ÇáÏíä - Kelurusan agama - petunjuk
Ruzaini - ÑÒíäí - Tempat ketenteramanku -
Saad - ÓÚÏ - Kebahagiaan -
Sa'di - ÓÚÏí - Kebahagiaanku -
Sa'aduddin - ÓÚÏ ÇáÏíä - Kebahagiaan agama -
Sa'dan - ÓÚÏÇä - Kebahagiaan -
Sa'dun - ÓÚÏæä - Kebahagiaan -
Sabar - ÕÈÑ - Kesabaran -
Sabiq - ÓÇÈÞ - Yang terkemuka - yang mendahului
Sabir - ÕÇÈÑ - Yang sabar] -
Sabqi - ÓÈÞí - Pendahuluanku - keutamaanku
Sabran - ÕÈÑÇä - Yang sabar -
Sabur - ÕÈæÑ - Penyabar -
Sadad - ÓÏÇÏ - Kelurusan - ketetapan
Sadari - ÕÏÇÑí - Kepimpinanku - kemajuanku
Sadat - ÓÇÏÇÊ - Ketua - pemimpin
Sadid - ÓÏíÏ - Yang lurus - yang tepat
Sadiduddin - ÓÏíÏ ÇáÏíä - Kelurusan agama -
Sadiq - ÕÇÏÞ - Yang berkata benar -
Sadiy - ÓÏí - Yang baik hati - yang berbudi
Sadruddin - ÕÏÑ ÇáÏíä - Pemimpin agama -
Safiy - ÕÝí - Sahabat yang ikhlas -
Safiuddin - ÕÝí ÇáÏíä - Kesucian agama -
Safwan - ÕÝæÇä - Yang bersih yang ikhlas -
Safwat - ÕÝæÉ - Kebersihan - keikhlasan
Sahal - Óåá - Yang mudah - yang senang
Sahlan - ÓåáÇä - Yang mudah - yang senang
Sahli - Óåáí - Kemudahanku -
Saib - ÕÇÆÈ - Yang betul -
Sa'id - ÓÚíÏ - Yang bahagia -
Sayyid - ÓíÏ - Ketua - pemimpin
Sayyidi - ÓíÏí - Ketuaku -
Sa'idun - ÓÚíÏæä - Yang bahagia -
Saifuddin - ÓíÝ ÇáÏíä - Pedang agama -
saiful Islam - ÓíÝ ÇáÇÓáÇã - Pedang Islam -
Saifullah - ÓíÝ Çááå - Pedang Allah -
Sakan - Óßä - Keberkatan - rahmat
Sakani - Óßäí - Keberkatanku - rahmatku
Sakhawi - ÓÎÇæí - Kemurahan hati - nisbah
Salahuddin - ÕáÇÍ ÇáÏíä - Kebaikan agama -
Salam - ÓáÇã - kesejahteraan -
Salamat - ÓáÇãÉ - Kesejahteraan -
Sali - ÓÇáí - Penghibur -
Salih - ðÇáÍ - Yang baik -
Salihin - ÕÇáÍíä - Yang baik -
Salim - ÓÇáã - Yang sejahtera -
Salman - ÓáãÇä - Yang sejahtera - yang selamat
Samahat - ÓãÇÍÉ - Kemaafan - kebaikan hati
Sam'aan - ÓãÚÇä - Pendengtaran -
Sami - ÓÇãí - Yang Tinggi - yang mulia
Samih - ÓãíÍ - Pemaaf - yang baik hati
Samir - ÓãíÑ - Rakan mesra -
Sam'oun - ÓãÚæä - Pendengaran -
Sanad - ÓäÏ - Sandaran - tempat bergantung
Sanhaji - ÕäåÇÌí - nisbah -
Sanim - Óäíã - Yang tinggi darjat -
Saniy - Óäí - Yang tinggi kedudukannya -
Sanusi - ÓäæÓí - Nisbah -
Sarkhawi - ÓÑÎÓí - Nisbah -
Sariy - ÓÑí - Yang pemurah lagi mulia -
Sariyan - ÓÑíÇä - Yang pemurah lagi mulia -
Sa'atari - ÓÚÊÑí - Yang mulia - yang berani
Sa'ud - ÓÚæÏ - Yang bahagia -
Sayuti - ÓíæØí - Nisbah -
Siddiq - ÕÏíÞ - Yang membenarkan -
Sidqi - ÕÏÞí - Kebenaranku -
Silmi - Óáãí - Kedamaiaanku -
Sima - ÓíãÇ - Tanda - gaya
Simia - ÓíãíÇÁ - Tanda - keindahan
Sinwan - ÕäæÇä - Kembar -
Siraj - ÓÑÇÌ - Pelita -
Sirajuddin - ÓÑÇÌ ÇáÏíä - Pelita agama -
Sirhan - ÓÑÍÇä - Berani -
Sirin - ÓíÑíä - Nama seorang Tabi'e -
Su'aidi - ÓÚíÏí - Kebahagiaanku -
Subaih - ÕÈíÍ - Subuh -
Subhi - ÕÈÍí - Subuhku -
Subuki - ÓÈßí - Nisbah] -
Sufi - ÕæÝí - Ahli Tasawwuf -
Sufyan - ÓÝíÇä - Nama sahabat - debu tanah
Suhaib - ÕåíÈ - Putih kemerahan - nama sahabat
Suhail - Óåíá - Senang - mudah
Suhaili - Óåíáí - Kemudahanku -
Suhair - ÓåíÑ - Yang berjaga -
Suhaimi - ÓÍíãí - Nisbah - kehitaman
Sulaim - Óáíã - Yang sejahtera -
Sulaiman - ÓáíãÇä - Nama Nabi - yang sejahtera
Sulaimi - Óáíãí - Kesejahteraanku -
Sulhi - ÕáÍí - Kedamaianku -
Sumsuman - ÓãÓãÇä - Yang lemah lembut -
Sulwan - ÓáæÇä - Ketenteraman - kelegaan
Sururi - ÓÑæÑí - kegembiraanku -
Suwadi - ÓæÇÏí - Rahsiaku -
Sya'rani - ÔÚÑÇäí - Nisbah -
Sya'ban - ÔÚÈÇä - Bulan Sya'ban -
Syabil - ÔÇÈá - Yang besar dalam kesenangan -
Syadad - ÔÏÇÏ - Yang perkasa -
Syafa'at - ÔÝÇÚÉ - Pembelaan - pertolongan
Syafi'ie - ÔÇÝÚí - Pembelaku - nisbah
Syafiq - ÔÝíÞ - Penyayang -
Syahamah - ÔåÇãå - Kemuliaan - kebijaksanaan
Syahmi - Ôåãí - Yang mulia - yang bijak
Syahir - ÔåíÑ - Yang masyhur -
Syahiran - ÔåíÑÇä - Yang terkenal -
Syahin - ÔÇåíä - Tiang neraca -
Syahrastani - ÔåÑÓÊÇäí - Nisbah -
Syakir - ÔÇßÑ - Pengenang budi - yang bersyukur
Syamim - Ôãíã - Keharuman -
Syamsuddin - ÔãÓ ÇáÏíä - Matahari agama -
Syamsuzzaman - ÔãÓ ÇáÒãÇä - Matahari masa -
Syamsi - ÔãÓí - Matahariku -
Syaraf - ÔÑÝ - Kemuliaan -
Syarafuddin - ÔÑÝ ÇáÏíä - Kemuliaan agama -
syarbini - ÔÑÈíäí - Nisbah -
Syarif - ÔÑíÝ - Yang mulia -
Syarifuddin - ÔÑÈÝ ÇáÏíä - Yang mulia agama -
Sya'rawi - ÔÚÑÇæí - Nisbah -
Syarqawi - ÔÑÞÇæí - Nisbah kepada Timur -
Syatbi - ÔØÈí - Yang tinggi - yang cantik
Syatibi - ÔÇØÈí - Nisbah yang cantik -
Syukani - ÔæßÇäí - Nisbah kekuatan -
Syaukat - ÔæßÊ - Kekuatan -
Syawal - ÔæÇá - Bulan syawal -
Syazali - ÔÇÐÇáí - Nisbah -
Syazani - ÔÒäí - Kecergasanku -
Syazwan - ÔÐæä - Harum kasturi -
Syazwi - ÔÐæí - keharumanku -
Syimir -  - Yang bertekad -
Syirazi - ÔíÑÇÒ - Nisbah kepada Syiraz -
Syibli - ÔÈáí - Nisbah anak singa -
Syihabuddin - ÔåÇÈ ÇáÏíä - Bintang agama -
Syinnawi - ÔäÇæí - Nisbah -
Syu'aib - ÔÚíÈ - Nama Nabi -
Syu'bah - ÔÚÈå - Nama sahabat - cabang
Syubrawi - ÔÈÑÇæí - Nisbah -
Syukur - ÔßæÑ - Kesyukuran -
Syuraih - ÔÑíÍ - Kelegaan - kelapangan
Syukri - ÔßÑí - Kesyukuranku -
Syuhrabil - ÔÑÍÈíá - Nama Sahabat -
Syuwari - ÔæÇÑí - Kecantikanku - perhiasanku
Tabani - ÊÈäí - Kebijaksanaanku -
Tabarani - ØÈÑÇäí - Nisbah -
Tabari - ØÈÑí - Nisbah -
Tabin - ÊÈä - Yang cerdik -
Taha - Øå - Nama Nabi -
Tahawi - ØÍÇæí - Nisbah -
Tahir - ØÇåÑ - Yang bersih -
Taib - ØíÈ - Yang baik -
Taimiyah - Êíãíå - Nisbah -
Tajuddin - ÊÇÌ ÇáÏíä - Mahkota agama -
Tajuzzaman - ÊÇÌ ÇáÒãÇä - Mahkota masa -
Tal'at - ØáÚÊ - Ketinggian - pucuk
Talal - ØáÇá - Keindahan - kegembiraan
Talhah - ØáÍÉ - Nama sahabat - anak pokok
Talib - ØÇáÈ - Penuntut -
Tamam - ÊãÇã - Kesempurnaan -
Tamim - Êãíã - Yang sempurna -
Tamimi - Êãíãí - Yang sempurna -
Tamamulqamar - ÊãÇã ÇáÞãÑ - Bulan purnama -
Tamrin - ÊãÑíä - Latihan -
Taqiuddin - ÊÞí ÇáÏíä - Yang bertaqwa -
Tariq - ØÇÑÞ - Bintang subuh - yang mengetuk
Tasnim - ÊÓäíã - air diSyurga yang mengalir dari atas -
Taufiq - ÊæÝíÞ - Pertolongan -
Tawadhu' - ÊæÇÖÚ - Perendahan diri -
Tirmuzi - ÊÑãÐí - Nisbah -
Tiftazani - ÊÝÊÇÒÇäí - Nisbah -
Tihami - ÊåÇãí - Nisbah -
Tibyan - ÊÈíÇä - Penerangan -
Tilimsani - ÊáãÓÇäí - Nisbah -
Tiryaq - ÊÑíÇÞ - Penawar bagi racun - geliga
Thabat - ËÈáÊ - Ketabahan -
Thabati - ËÈÇÊí - Ketabahanku -
Thabit - ËÇÈÊ - Yang tabah -
Thariy - ËÑí - Yang kaya -
Tharwan - ËÑæÇä - Yang kaya -
Tharwat - ËÑæÇÊ - Kekayaan -
Thaqib - ËÇÞÈ - Yang bijak - yang masyhur
Thaqif - ËÞíÝ - Yang bijak dan cepat faham -
Thubat - ËÈáÊ - Pahlawan yang berani -
Ubaid - ÚÈíÏ - Hamba - nama sahabat
'Ubadah - ÚÈÇÏå - Ibadah - nama sahabat
'Ukasyah - ÚßÇÔå - Labah-labah - nama sahabat
'Ubaidullah - ÚÈíÏ Çááå - Hamba Allah -
'Umar - ÚãÑ - Yang memakmurkan - nama sahabat
'Umaiyah - ÇãíÉ - Nama sahabat -
'Urabi - ÚÑÇÈí - Kearaban - beresemagat arab
'Urwah - 򄾃 - Tangkai - pegangan
Usaid - ÇÓíÏ - Yang berani -
Usamah - ÇÓÇãå - Yang berani -
Uthman - ÚËãÇä - Yang rajin - dan gigih
Utaibah - ÚÊíÈå - Persimpangan - teguran sahabat
Waki - æßíÚ - Yang kuat -
Wajdi - æÌÏí - Kesayanganku -
Wajih - æÌíå - Yang terkemuka -
Wajihuddin - æÌíå ÇáÏíä - Yang terkemuka pada agama -
Walid - æáíÏ - Kelahiran - yang dilahirkan
Waliuddin - æáí ÇáÏíä - Pembela agama -
Waqar - æÞÇÑ - Kketenangan dan sopan santun -
Waqiuddin - æÞí ÇáÏíä - Pemelihara agama -
Waqur - æÞæÑ - Yang tenang -
Wardi - æÑÏí - Bunga mawarku -
Warid - æÇÑÏ - Yang berani -
Wasim - æÓíã - Yang kacak - cantik
Wasil - æÇÕá - Penyambung - penghubung
Zabad - ÒÈÇÏ - Keharuman kasturi -
Zabadi - ÒÈÇÏí - Keharumanku -
Zabidi - ÒÈíÏí - Yang memberi - yang membuat mentega
Zahab - ÐåÈ - Emas -
Zabir - ÒÈíÑ - Yang pintar - yang kuat
Zahabi - ÐåÈí - Emasku -
Zahi - 񂌄 - Yang gilang gemilang -
Zahid - ÒÇåÏ - Yang berzuhud -
Zahir - 񂌄 - Yang cantik berseri -
Zahier - 􌒄 - penolong - pembela
Zahiruddin - ÙåíÑ ÇáÏíä - Penolong - pembela agama
Zahhar - 񌂄 - Yang sangat bergemerlapan -
Zahil - ÒÇåá - Yang tenang hati -
Zahran - ÒåÑÇä - Yang cantik dan berseri -
Zaid - ÒíÏ - Pertambahan - kelebihan
Zaidan - ÒíÏÇä - Yang bertambah - yang berlebihan
Zaidani - ÒíÏÇäí - Yang bertambah -
Zaini - Òíäí - Perhiasanku -
Zakaria - ÒßÑíÇ - Nama Nabi -
Zaki - Ðßí - Yang cerdik - yang harum.
Zaki - Òßí - Yang baik - yang suci.
Zakir - ÐÇßÑ - Yang berzikir - yang mengenang.
Zakur - ÐßæÒ - Yang banyak berzikir - yang kuat ingatan.
Zakwan - ÐßæÇä - Yang cerdik - yang harum.
Zainuddin - Òíä ÇáÏíä - Perhiasan agama. -
Zainulabidin - Òíä ÇáÚÇÈÏíä - Perhiasan orang yang beribadat. -
Zainulariffin - Òíä ÇáÚÇÑÝíä - Perhiasan orang yang arif. -
Zainun - Òíäæä - Perhiasan. -
Zami' - ÒãíÚ - Yang berani dan gigih. -
Zamir - 񋒄 - Yang cantik. -
Zamzam - ÒãÒã - Air Zamzam -
Zayan - Ðåä - Yang cantik. -
Zayani - ÒíÇäí - Yang cantik. -
Zarkasyi - ÒÑßÔí - Nisbah. -
Zawawi - ÒÇææí - Nisbah - sudut.
Zawir - 񾒄 - Ketua - pemimpin.
Zahin - - Yang cerdik. -
Zihni - Ðåäí - Kefahamanku - kekuatan akalku.
Zikri - ÐßÑí - Ingatanku - kenanganku.
Zimam - 񋂋 - Pemimpin - teraju.
Ziyad - ÒíÇÏ - Pertambahan - kelebihan.
Ziyan - 񒂊 - Perhiasan. -
Zubaidi - ÒÈíÏí - Pemberianku - pilihanku yang terbaik.
Zubair - ÒÈíÑ - Yang gagah perkasa - yang pintar.
Zufar - ÒÝÑ - Ketua - yang berani
Zuhaili - Òåíáí - Yang tenang hati. -
Zuhair - 񌒄 - Yang berseri - bunga.
Zuhairi - ÒåíÑí - Yang berseri - bungaku.
Zuhdi - ÒåÏí - Zuhudku - kebencianku kepada dunia .
Zuhrah - 񌄃 - Kecantikan yang menarik - keputihan yang cantik.
Zuhri - 񌄒 - Kecantikanku. -
Zuhnun - Ðåäæä - Yang cerdik. -
Zulfadhli - ÐæÇáÝÖáí - Yang mempunyai kelebihan. -
Zulfaqar - ÐæÇáÝÞÇÑ - Nama pedang Nabi Muhammad. -
Zulhilmi - ÐæÇáÍáã - Yang mempunyai kesabaran dan kesopanan. -
Zulhusni - ÐæÇáÍÓä - Yang mempunyai kebaikan dan kecantikan -
Zuljamaj - ÐæÇáÌãÇá - Yang mempunyai kecantikan. -
zulkamal - ÐæÇáßãÇá - Yang mempunyai kesempurnaan. -
Zulkaram - ÐæÇáßÑã - Yang mempunyai kemuliaan' -
Zulqarnain - ÐæÇáÞÑäíä - Nama seorang raja. -
Zulkifli - ÐæÇáßÝá - Nama Nabi. -
Zulmajdi - ÐæÇáãÌÏ - Yang mempunyai kemuliaan. -
Zunnun - ÐæÇáäæä - Gelaran Nabi Yunus. -
Zunnur - ÐæÇáäæÑ - Yang bercahaya. -
Zunnurain - ÐæÇáäæÑíä - Yang mepunyai dua cahaya -
Zulwaqar. - ÐæÇáæÞÇÑ - Yang mempunyai ketenangan - kesopanan.
Ababah - ÇÈÇÈå - Kerinduan -
Abadiah - ÇÈÏíÉ - Yang kekal -
Abidah - ÇÈÏå - ÅYang bermukim - yang tinggal menetap
Abyan - ÇÈíÇä - Yang nyatadan jelas -
Adabiah - ÇÏÈíå - kesopanan dan kesusasteraan -
Adibah - ÇÏíÈå - Yang berpengetahuan tinggi -
Afiqah - ÇÝíÞå - Yang sangat pemurah -
Ahlam - ÇÍáÇã - Impian - kehalusan
Aiman - ÇíãÇä - Keberkatan - kekuatan
Aimuni - Çíãäì - Keberkatanku -
Akalili - ÇßÇáíáí - mahkotaku -
Akidah - ÇßíÏå - yang kuat - teguh
Alaa - ÇáÇÁ - nikmat-nikmat -
Allifat - ÇáíÝÉ - teman - penglipur
Almas - ÇáãÇÓ - berlian -
Alwani - ÇáæÇäí - warna-warni -
Amal - ÇãÇá - harapan - cita-cita
Amalina - ÇãÇáíäÇ - panjang usia dan kenikmatan hidup kami -
Amanah - ÇãÇäå - amanah dan kepercayaan -
Amani - ÇãÇäí - cita-citaku - ketenanganku dan perlindungku
Badaah - ÈÏÇÁÉ - Lintasan fikiran -
Badi'ah - ÈÏíÚÉ - Yang indah -
Badihah - ÈÏíåå - Kefahaman yang cepat -
Badilah - ÈÏíáå - Gantian yang mulia -
Badriah - ÈÏÑíå - Bulan purnama -
Bahiah - Èåíå - Yang gemilang - yang berseri
Bahijah - ÈåíÌå - Yang gembira -
Bahirah - ÈÇåÑÉ - Yang berseri - yang cantik
Bahjah - ÈåÌÉ - Keriangan - keindahan
Bahriah - ÈåÑíå - Gemerlapan -
Balasan - ÈáÓÇä - Sejenis bunga yang wangi -
Balighah - ÈáíÛÉ - Yang petah - Yang fasih
Balilah - Èáíáå - Angin yang dingin beserta embun -
Balqis - ÈáÞíÓ - Nama Ratu Kerajaan Saba' -
Bara'ah - ÈÑÇÁå - Kebersihan - kebebasan dari tuduhan
Barieah - ÈÑíÆå - Yang bersih - yang tidak bersalah
Bari'ah - ÈÇÑÚÉ - Yang pandai - yang mahir
Basatah - ÈÓÇØå - Kemudahan -
Bastah - ÈÓØå - Keluasan - kesenangan
Basirah - ÈÕíÑå - Yang bijak -
Basitah - ÈÇÓØå - Yang menyenangkan -
Basyirah - ÈÔíÑÉ - Penyampai berita gembira -
Basimah - ÈÇÓãå - Yang tersenyum -
Bassamah - ÈÓÇãå - Yang tersenyum -
Bazilah - ÈÇÒáå - Yang pintar -
Bazlaa' - ÈÒáÇÁ - Yang bijak -
Baiyinah - ÈíäÉ - Bukti - hujjah
Billah - Èáå - Rezeki - kebajikan
Bisyarah - ÈÔÇÑÉ - Berita gembira -
Bunanah - ÈäÇäå - Taman indah -
Burhanah - ÈÑåÇäå - Hujjah - alasan
Busrah - ÈÓÑÉ - Kesegaran - kemekaran
Busyra - ÈÔÑì - Khabar gembira -
Dahiyah - ÏÇåíå - Yang pintar -
Dahliah - ÏåáíÉ - Sejenis bunga -
Dalilah - ÏáíáÉ - Petunjuk - bukti
Damia' - ÏÇãíÇÁ - Kebajikan - keberkatan
Dawama - ÏæÇãÇ - Kekekalan -
Dariah - ÏÇÑíÉ - Yang mengetahui -
Dinah - Ïíäå - Ketaatan - adat
Diyanah - ÏíÇäå - Agama -
Durrah - ÏÑå - Mutiara -
Durar - ÏÑÑ - Mutiara-mutiara -
Durriyah - ÏÑíå - Mutiara -
Dhabitah - ÖÇÈØÉ - Yang cekap - kuat ingatan dan hafalan
Dhamanah - ÖãÇãå - Jaminan -
Dhamirah - ÖãíÑÉ - Jiwa - hati kecil
Dhaniyah - ÖÇäíÉ - Yang bertambah -
Fadhilah - ÝÇÖáÉ - Yang mulia - yang utama
Fadhilah - ÝÖíáÉ - Kemuliaan - kelebihan
Fahimah - ÝåíãÉ - Yang faham -
Faidah - ÝÇÆÏå - Yang berfaedah - yang lebih
Faiqah - ÝÇÆÞå - yang mengatasi yang lain -
Fairuz - ÝíÑæÒ - sejenis batu permata berwana kebiru-biruan -
Fayyadah - ÝíÇÖå - Yang sangat pemurah -
Farah - ÝÑÍ - Kegirangan -
Farhah - ÝÑÍå - Kegirangan -
Farhanah - ÝÑÍÇäÉ - Yang riang gembira -
Faridah - ÝÑíÏå - Yang tunggal - yang istimewa
Fasihah - ÝÕíÍå - Yang fasih bercakap -
Fatanah - ÝØÇäÉ - Kebijaksanaan -
Fathiah - ÝÊÍíÉ - Pembukaan - pertolongan
Fakhriah - ÝÎÑíÉ - Kebanggaan -
Fatimah - ÝÇØãÉ - Yang tidak menyusu lagi -
Fatin - ÝÇÊä - Yang cantik menawan -
Fatinah - ÝÇØäÉ - yang bijaksana -
Filzah - ÝáÐÉ - Belahan jiwa -
Firdaus - ÝÑÏæÓ - Nama Syurga -
Ghurrah - ÛÑÉ - Keserian - putih bersih
Ghaliah - ÛÇáíÉ - Yang berharga -
Ghaniah - ÛÇäíÉ - Yang cantik semulajadi -
Ghanimah - ÛÇäãå - Yang beroleh sesuatu -
Ghadah - ÛÇÏÉ - Yang lemah lembut -
Habibah - ÍÈíÈÉ - Kekasih -
Habrah - ÍÈÑÉ - Kegembiraan nikmat -
Habwah - ÍÈæÉ - Pemberian -
Hadhinah - ÍÇÖíäÉ - Pengasuh - pendidik
Hafawati - ÍÝÇæÊí - Sambutanku yang meriah -
Hafiyah - ÍÝíÉ - Yang menyambut dengan meriah -
Hafizah - ÍÝíÙÉ - Yang memelihara -
Haifaa' - åíÝÇÁ - Yang ramping - yang genit
Haimamah - åíãäÉ - Pengawalan - penjagaan
Hajar - åÇÌÑ - Nama Ibu Nabi Ismail -
Hakimah - ÍßíãÉ - Yang bijaksana -
Halah - åÇáå - Lingkaran sinaran dikeliling -
Halawah - ÍáÇæå - Kemanisan -
halawati - ÍáÇæÊí - Kemanisanku -
Halimah - ÍáíãÉ - Yang lemah lembut - penyabar
Halwa - Íáæì - Yang manis -
Haliah - ÍÇáíÉ - Yang memakai perhiasan -
Hamamah - ÍãÇãÉ - Kesayangan - burung merpati
Hamidah - ÍãíÏÉ - Yang terpuji -
Hamimah - Íãíãå - Teman karib -
Hamizah - ÍãíÒÉ - Yang bijaksana - yang kuat
Hamraa' - ÍãÑà - Yang kemerah-merahan -
Hanan - ÍäÇä - Kesayangan - belas kasihan
Hanani - ÍäÇäí - Kesayanganku - kerinduanku
Zulwaqa - ÐæÇáæÞÇÑ - Yang mempunyai ketenangan/kesopanan. -
Hannanah - ÍäÇäå - Yang belas kasihan - penyayang
Hanisah - ÍäíÓÉ - Yang bertaqwa -
Hanun - Íäæä - Penyayang -
Hariyah - ÍÑíÉ - Yang munasabah -
Harizah - ÍÑíÒÉ - Kawalan - benteng]
Hasanah - ÍÓäÉ - Yang baik - yang indah
Hasinah - ÌÕíäÉ - Yang bermaruah - terpelihara kehormatannya
Hasibah - ÍÓíÈÉ - Yang berketurunan baik -
Hasnaa' - ÍÓäà - Yang cantik -
Hazimah - ÍÇÒãÉ - Yang tegas - bijak
Haziqah - ÍÇÐÞÉ - Yang cerdik -
Hazirah - ÍÒíÑÉ - Pilihan yang terbaik -
Hasunah - ÍÓæäÉ - Yang indah -
Hasyimah - åÇÔãå - Yang bersopan santun -
Hazamah - ÍÒÇãÉ - Ketegasan - cermat
Haziyah - ÍÙíÉ - yamh disayangi - yang dihormati
Hazwani - ÍÒæÇäí - Pemberianku -
Hawa - Íæà - Yang hidup - Nama isteri Nabi Adam
Hayaa' - Ííà - Perasaan malu -
Hibriyah - ÍÈÑíÉ - Keindahan - kecantikan
Hannah - ꊃ - Kesayangan -
Hijanah - åÌÇäÉ - Keturunan yang mulia -
Himmah - åãÉ - Keinginan - cita-cita
Hindun - åäÏ - Kerinduan - asmara
Huda - åÏì - Petunjuk -
Husna - ÍÓäì - Yang baik - yang indah
Husniyah - ÍÓäíÉ - Kebaikan - keindahan
Ibtisam - ÇÈÊÓÇã - Senyuman -
Ilham - ÇáåÇã - Ilham -
Ijlali - ÇÌáÇáí - Penghormatanku -
Iklil - Çßáíá - Kalung - mahkota
Iman - ÇíãÇä - Kepercayaan -
Inbisat - ÇäÈÓÇØ - Kegirangan -
Insaf - ÇäÕÇÝ - Kesedaran -
Insyirah - ÇäÔÑÇÍ - Kebaikan hati - kegirangan
Istiqomah - ÇÓÊÞÇãÉ - Kelurusan -
Itmi'nan - ÇÙãÆäÇä - Ketenangan -
Itqan - ÇÊÞÇä - Kecekapan -
Izdihar - ÇÒÏåÇÑ - Kemajuan - gemerlapan
Izyan - ÇÒíÇä - Penghiasan -
'ibrah - ÚÈÑÉ - Teladan - yang pakar
'Iffah - ÚÝÉ - Maruah - kesucian diri
'Inani - ÚäÇäí - Hadapanku -
'Ismah - ÚÕãÉ - Pemeliharaan -
'Izzah - ÚÒÉ - Kemuliaan - kekuatan
'Izzati - ÚÒÊí - Kemuliaanku - kekuatanku
Jah - ÌÇå - Kemegahan - Ketinggian martabat
Jaharah - ÌåÇÑÉ - Kecantikan bentuk dan rupa -
Jahirah - ÌåíÑÉ - Yang rupawan dan genit -
Jahizah - ÌåíÒÉ - Yang dilengkapi - yang disediakan
Jaidaa' - ÌíÏà - Yang tinggi lampai -
Jaidanah - ÌíÏÇäÉ - Yang tinggi lampai -
Jalalah - ÌáÇáÉ - Kebesaran - kemuliaan
Jaliah - ÌáíÉ - Yang terang - yang jelas
Jalilah - ÌáíáÉ - Yang mulia -
Jalwaa' - Ìáæà - Yang rupawan -
Jamaiah - ÌãÇÚíÉ - Perpaduan -
Jamaliah - ÌãÇáíÉ - Kecantikan -
Jami'ah - ÌÇãÚÉ - Yang menyatupadukan -
Jamilah - ÌãíáÉ - Yang cantik -
Jamlaa' - ÌãáÇÁ - Yang cantik -
Jaunaa' - Ìæäà - Matahari -
Jawahir - ÌæÇåÑ - Permata-permata -
Jumanah - ÌãÇäÉ - Mutiara -
Juni - Ìæäí - Kemerah-merahan -
Jaudah - ÌæÏå - Kebaikan - keelokan
Kafaf - ßÝÇÝ - Rezeki yang mencukupi -
Kafiyah - ßÝíÉ - Yang memadai -
Kaiyisah - ßíÓÉ - Yang bijak - yang faham
Kamaliah - ßãÇáíÉ - Kesempurnaan -
Kamilah - ßÇãáÉ - Yang sempurna -
Karamah - ßÑÇãÉ - Kemuliaan - maruah
Karimah - ßÑíãÉ - Yang mulia -
Kasbah - ßÓÈÉ - Usaha -
Kasibah - ßÇÓÈÉ - Yang berusaha -
Kafaah - ßÝÇÁÉ - Kepadanan - persamaan
Kafi'ah - ßÝíÉ - Yang padan - yang setanding
Kazimah - ßÇÙãå - Penyabar -
Kiasah - ßíÇÓÉ - Kebijaksanaan - kefahaman yang baik
Khadraa' - ÎÖÑÃ - Kesuburan - kehijauan
Khadijah - ÎÏíÌå - Nama isteri Nabi Muhammad saw -
Khairah - ÎíÑÉ - Yang mulia - yang banyak kebaikannya
Khairiyah - ÎíÑíÉ - Kebaikan - kelebihan
Khairunnisa - ÎíÑ ÇáäÓà - Sebaik-baik wanita -
Khalidah - ÎÇáÏÉ - Yang kekal -
Khalilah - ÎáíáÉ - Teman setia -
Khalisah - ÎÇáÕÉ - Yang bersih - yang tulen
Khaliesah - ÎáíÕÉ - Yang jujur -
Khuldiah - ÎáÏíÉ - Kekekalan -
Labibah - áÈíÈÉ - Yang cerdik - yang bijak
Laila - áíáì - Kegembiraan - keghairahan
Laiyinah - áíäÉ - Yang lemah lembut -
Latifah - áØíÝÉ - yang lemah lembut -
Lina - áíäÇ - Kehalusan - kelembutan
Liyana - áíÇäÇ - Kelembutan - kehalusan
Luklu'ah - áÄáÄå - Mutiara -
Lubabah - áÈÇÈå - Yang terpilih -
Lutfiah - áØÝíÉ - Kehalusan - kelembutan
Madhiah - ãÏÍíÉ - Kepujian -
Madihah - ãÏíÍÉ - Yang terpuji -
Mahfuzah - ãÍÝæÙÉ - Yang terpelihara -
Mahirah - ãÇåÑÉ - Yang cekap - yang mahir
Maimanah - ãíãäÉ - Keberkatan -
Maimunah - ãíãæäÉ - Yang diberkati -
Maisarah - ãíÓÑÉ - Kesenangan - kekayaan
Maisurah - ãíÓæÑÉ - Yang senang -
Majdiah - ãÌÏíÉ - Yang mulia] -
Makhtumah - ãÎÊæãÉ - Yang disempurnakan -
Makinah - ãßíäÉ - Yang tabah - yang tetap
Maknunah - ãßäæäÉ - Yang terpelihara -
Makramah - ãßÑãÉ - Kemuliaan -
Malihah - ãáíÍÉ - Yang cantik manis -
Malyanah - ãáíäÉ - Kelembutan -
Marahaini - ãÑÍíäí - Dua kegembiraanku -
Mardhati - ãÑÖÊí - Keredhaanku -
Mardhiah - ãÑÖíÉ - yang diredhai - yang disayangi
Mariah - ãÇÑíÉ - Yang cantik berhias -
Marinah - ãÑäÉ - Yang lembut -
Mar'iyah - ãÑÚíÉ - Yang terpelihara - yang terkawal
Marjan - ãÑÌÇä - Mutiara -
Martabah - ãÑÊÈÉ - Kedudukan -
Maryam - ãÑíã - Yang tinggi - nama ibu Nabi Isa
Ma'rufah - ãÚÑæÝÉ - Yang terkenal -
Marfu'ah - ãÑÝæÚÉ - Yang disanjung -
Ma'sumah - ãÚÕæãÉ - Yang terpelihara -
Masturah - ãÓÊæÑÉ - Yang terpelihara -
Mauhibah - ãæåÈå - Bakat - pemberian
Mayamin - ãíÇãä - Yang diberkati -
Maziah - ãÒíÉ - Keistimewaan -
Maznah - ãÒäÉ - Kepujian - seri muka
Miskiah - ãÓßíå - Harum kasturi -
Mu'afah - ãÚÇÝÉ - Yang di'afiatkan - kesejahteraan
Mubarakah - ãÈÇÑßå - Yang diberkati -
Mufidah - ãÝíÏå - Yang memberi faedah -
Muhaiminah - ãåíãäå - Yang berkuasa dan memelihara -
Muhassanah - ãÍÕäå - Yang terpelihara -
Mukarramah - ãßÑãå - Yang dimuliakan -
Mukhtarah - ãÎÊÇÑÉ - Yang terpilih -
Multazimah - ãáÊÒãå - Yang menjadi pegangan -
Mumtazamah - ãáÊÒãå - Yang menjadi pegangan -
Muna - ãäì - cita-cita -
Munawwarah - ãäæÑÉ - Yang berseri -
Munifah - ãäíÝÉ - Yang tinggi lampai -
Musfirah - ãÓÝÑÉ - Yang cantik dan berseri -
Muslihah - ãÕáÍÉ - Pemulih - yang memperbaiki
Mutahharah - ãØåÑÉ - Yang suci -
Muyassarah - ãíÓÑÉ - Yang diberi kesenangan -
Muzainah - ãÒíäÉ - Kepujian - titisan hujan
Muzdalifah - ãÒÏáíÝÉ - Yang hampir - nama tempat
Mumtazah - ããÊÇÒÉ - Yang istimewa - yang cemerlang
Nabahah - äÈÇåå - Kecerdasan - kemahsyuran
Nabighah - äÇÈÛÉ - Yang cerdik -
Nabihah - äÈíåå - Yang cerdik - yang cerdas
Nabilah - äÈíáÉ - Yang cerdik - yang mulia
Nada - äÏì - Embun - kemurahan hati
Nadiah - äÇÏíÉ - Yang pemurah -
Nadhirah - äÖíÑÉ - Yang berseri - yang segar
Nadhrah - äÖÑÉ - Keindahan - seri
Nadzirah - äÙíÑÉ - Ketua yang dihormati -
Nafahat - äÝÍÇÊ - Pemberian-pemberian -
Nafhah - äÝÍå - Pemberian -
Nafi'ah - äÇÝÚÉ - Yang bermanafaat -
Nafisah - äÝíÓÉ - Yang bernilai -
Nai'mah - äÚíãÉ - Yang halus - yang mewah
Najat - äÌÇÉ - Keselamatan - kelepasan
Najah - äÌÇÍ - Kejayaan -
Najiah - äÇÌíÉ - Yang terlepas dari bahaya -
Najibah - äÌíÈå - Yang cerdik -
Najihah - äÇÌÍå - Yang berjaya -
Najlaa' - äÌáÇÁ - Mempunyai mata yang cantik -
Najwa - äÌæì - Bisikan rahsia -
Naqibah - äÞíÈå - Ketajaman fikiran -
Narjis - äÑÌÓ - Sejenis bunga -
Nasibah - äÓíÈå - Yang berketurunan mulia -
Nasimah - äÓíãÉ - Angin sepoi-sepoi bahasa -
Nasyitah - äÔíØå - Yang cergas - yang giat
Nasriah - äÕÑíÉ - Pertolongan -
Naurah - äæÑÉ - Bunga -
Nawwarah - äæÇÑÉ - Yang bercahaya -
Nasihah - äÕíÍÉ - Nasihat -
Nasuha - äÕæÍÇ - Yang luhur - yang ikhlas dan bersih
Nazurah - äÙæÑå - Pemimpin yang disanjung -
Nu'mah - äÚãÉ - Kegembiraan -
Nuraini - äæÑ Úíäí - Cahaya mataku -
Nurhayati - äæÑ ÍíÇÊí - Cahaya hidupkiu -
Nurulain - äæÑÇáÚíä - Cahaya mata -
Nurulhuda - äæÑ ÇáåÏì - Cahaya petunjuk - hidayat
Nuriyah - äæÑíå - Yang bercahaya -
Nuruljannah - äæÑ ÇáÌäÉ - Cahaya syurga -
Qabsah - ÞÈÓå - Tuntut ilmu - pembelajaran
Qadirah - ÞÇÏÑÉ - Yang berkuasa -
Qahirah - ÞÇåÑÉ - yang gagah - berkuasa
Qaidah - ÞÇÁÏÉ - Pemimpin -
Qani'ah - ÞÇäÚÉ - Yang berasa puas hati -
Qamariah - ÞãÑíÉ - Bulan -
Qarihah - ÞÑíÍÉ - Bakat -
Qatrunnada - ÞÙÑ ÇáäÏì - Titisan embun -
Qayyimah - ÞíãÉ - Yang lurus - yang bernilai
Qurratu'aini - ÞÑÉ Úíäí - Penyejuk mataku - penghibur hatiku
Qawiemah - ÞæíãÉ - Yang lurus -
Nusrah - äÕÑå - Pertolongan -
Rabi'ah - ÑÈíÚå - yang subur - taman
Rabi'atul 'adawiyah - ÑÇÈÚÉ ÇáÚÏæíÉ - Nama seorang wanita yang arif dan wara' -
Radhiah - ÑÇÖíÉ - Yang redha -
Radhwa - ÑÖæì - Nama gunung yang terletak antara Madinah & Yanbuu' -
Rafhanah - ÑÝåÇäÉ - Yang hidup mewah dan bahagia -
Rafi'ah - ÑÝíÚÉ - yang mulia - yang tinggi
Rafidah - ÑÇÝÏå - Pemberi pembantu -
Raghadah - ÑÇÛÇÏå - Kesenangan - kemewahan
Rahah - ÑÇÍÉ - Kerehatan - tapak tangan
Rahimah - ÑÍíãÉ - Pengasih - penyayang
Rahmah - ÑÍãÉ - Rahmat - belas kasihan
Rahbah - ÑÍÈÉ - Yang luas - yang lapang
Raidah - ÑÇÆÏÉ - Pemimpin -
Raihan - ÑíÍÇä - Tumbuhan yang berbau wangi -
Raihanah - ÑíÍÇäÉ - Tumbuhan yang berbau wangi -
Raihah - ÑíÍÉ - Bauan - yang merasa gembira
Raimi - Ñíãí - Keutamaan -
Rajaa' - ÑÌÇÁ - Harapan -
Rajiah - ÑÇÌíÉ - Yang berharap -
Rakinah - ÑßíäÉ - Yang berfikiran wajar -
Ramlah - Ñãáå - Penghalusan - pasir
Ramizah - ÑãíÒå - Yang berakal - yang asli
Ramziah - ÑãÒíå - Lambang -
Rasanah - ÑÕÇäå - Ketenangan - ketegasan
Rasafah - ÑÕÇÝÉ - Kekukuhan -
Rasinah - ÑÕíäÉ - Yang tenang - tegas
Rasyidah - ÑÔíÏÉ - Yang cerdik -
Rasyiqah - ÑÔíÞÉ - Yang genit - yang tangkas
Rau'ah - ÑæÚÉ - Ketaajuban - keindahan
Raudhah - ÑæÖÉ - Taman -
Rauhah - ÑæÍå - Yang baik -
Raunaq - ÑæäÞ - Keindahan -
Rauqah - ÑæÞÉ - Kecantikan yang menawan hati -
Rawahah - ÑæÇÍå - Perasaan gembira kerana keyakinan -
Razan - ÑÒÇä - Yang tenang -
Rawiah - ÑÇæíå - Yang sihat fizikal dan mental -
Razanah - ÑÒÇäÉ - Kesopanan -
Riba'ah - ÑÈÇÚÉ - Keadaan yang baik -
Ridhwah - ÑÖæå - Keredhaan -
Rif'ah - ÑÝÚå - Ketinggian - kemuliaan
Ruhana - ÑæÍäÇ - Jiwa kami -
Ruhayah - ÑæÍ ÍÈÇå - Jiwa kehidupan -
Ruhiyah - ÑæÍíå - Kejiwaan -
Rukniah - ÑßäíÉ - Ketahanan - kekuatan
Rukhama - ÑÎÇãì - Angin sepoi bahas -
Rummanah - ÑãÇäå - Buah delima -
Ruqaiyah - ÑÞíå - Ketinggian - nama anak Nabi Muhammad saw
Ruqyah - ÑÞíå - Penawar -
Rusydiah - ÑÔÏíå - Petunjuk -
Rutbah - ÑÊÈå - Kedudukan - martabat
Sa'adah - ÓÚÇÏå - Kebahagiaan -
Sabirah - ÕÇÈÑå - Penyabar -
Sa'diah - ÓÚÏíå - Kebahagiaan -
Sadiqah - ÕÇÏÞÉ - Yang benar -
Sa'idah - ÓÚíÏÉ - Yang berbahagia -
Sabah - ÕÈÇÍ - Sinaran pagi -
Sabariah - ÕÈÑíÉ - Kesabaran -
Sabihah - ÕÈíÍÉ - Yang berseri - yang cantik
Sadarah - ÕÏÇÑÉ - kemajuan - kepimpinan
Saffa' - ÕÝÃ - kebersihan - kemurnian
Safiah - ÕÝíÉ - Yang bersih - yang ikhlas
Safirah - ÓÝíÑÉ - kalung leher -
Safraa' - ÕÝÑÃ - Kekuningan emas -
Safuhah - ÕÝæÍå - Pemaaf -
Safwah - ÕÝæå - Yang bersih - yang terbaik
Safwanah - ÕÝæÇäå - Yang bersih murni -
Saibah - ÕÇÆÈå - Yang betul -
Saidah - ÓÇÆÏå - Pemimpin -
Saihah - ÓÇÆÍå - Pelancong -
Saimah - ÕÇÆãå - Yang berpuasa -
Saiyidah - ÓíÏå - Ketua - pemimpin
Sakinah - Óßíäå - Ketenangan -
Salahiah - ÕáÇÍíå - Kelayakan -
Salamah - ÓáÇãå - Kesejahteraan -
Saliah - Óáíå - Penghibur -
Salihah - ÕÇáÍå - Yang baik - yang layak
Salimah - Óáíãå - Yang sejahtera -
Salma - Óáãì - Yang sejahtera -
Salwa - Óáæì - Penghibur - madu lebah
Salwah - Óáæå - Kemewahan - hiburan
Samiah - ÓÇãíå - Yang tinggi - yang mulia
Samihah - ÓãíÍå - Pemaaf - pemurah
Samirah - ÓãíÑå - Teman berbual mesra -
Saminah - Ëãíäå - Yang berharga -
Samraa' - ÓãÑà - Yang hitam manis -
Sanaa' - Óäà - Sinaran - ketinggian
Saniah - Óäíå - Yang bersinar - yang mulia
Sa'udah - ÓÚæÏå - yang berbahagia -
Saudah - ÓæÏå - keriangan -
Sarah - ÓÇÑå - Nama isteri Nabi Ibrahim -
Sarahah - ÕÑÇÍå - Keterangan - terus terang
Saramah - ÕÑÇãå - Ketegasan -
Sarihah - ÕÑíÍå - Terus terang - keterangan
Sarimah - ÕÑíãÉ - yang tegas - keazaman
Sariyah - ÓÑíå - Yang bermaruah - pemurah
Siddiqah - ÕÏíÞå - yang bercakap benar -
Simaa' - Óíãà - Lambang kehidupan -
Simiyaa' - Óíãíà - Pertanda - keindahan
Su'ad - ÓÚÇÏ - Yang berbahagia -
Su'aidah - ÓÚíÏÉ - Kebahagiaan -
Suhailah - Óåíáå - Yang senang - yang mudah
Syafa'ah - ÔÝÇÚå - Pertolongan - pembelaan.
Syafi'ah - ÔÝíÚå - Pembela - penolong.
Syafiah - ÔÇÝíå - Penawar - ubat
Syafiqah - ÔÝíÞå - Yang belas kasihan. -
Syahdah - ÔåÏå - Madu lebah. -
Syahirah - ÔåíÑå - Yang masyur. -
Syahrain - ÔåÑíä - Dua bulan. -
Syahriah - ÔåÑíå - Bulan. -
Syaimaa' - ÔíãÇÁ - Yang ada tahi lalat - nama kakak susuan Nabi .
Syalabiah - ÔáÈíå - Yang cantik - genit.
Syahmah - Ôåãå - Hati yang murni. -
Syamimi - Ôãíãí - Keharumanku. -
Syamsiah - ÔãÓíå - Matahari. -
Syahidah - ÔåíÏå - Saksi. -
Syarah - ÔÇÑå - Keindahan - kecantikan.
Syarifah - ÔÑíÝå - Yang mulia. -
Syaza - ÔÐÇ - Keharuman. -
Syazwan - ÔÐæÇä - Keharuman -
Syazwani - ÔÐæÇäí - Keharumanku -
Syazana - ÔÒäÇ - Kecergasan. -
Syibrah - ÔÈÑå - Pemberian. -
Syifa - ÔÝÇÁ - Ubat penawar - sembuh.
Syimah - Ôíãå - Peribadi - tabiat.
Syukriah - ÔßÑíå - Kesyukuran. -
Syuhrah - ÔåÑå - Kemahsyuran -
Syuhaidah - ÔåíÏå - Madu lebah. -
Ta'ah - ØÇÚÉ - Kepatuhan. -
Tafawah - ØÝÇæå - Lingkaran sinaran di keliling bulan atau matahari. -
Taiyibah - ØíÈå - Yang baik. -
Taji - ÊÇÌì - Mahkotaku. -
Talalah - ØáÇáå - Gaya dan keadaan yang baik - kegembiraan.
Tamimah - Êãíãå - Yang kuat - yang sempurna kejadiannya.
Tamam - ÊãÇã - Kesempurnaan. -
Taqiah - ÊÞíå - Pemeliharaan - perlindungan
Taufiqah - ÊæÝíÞå - Pertolongan -
Tijan - ÊíÌÇä - Mahkota -
Tuba - ØæÈì - Yang sangat baik - kebahagiaan.
Tuhfah - ÊÍÝå - Pengurniaan yang berharga - hadiah
Tuma'nianinah - ØãÇÁäíäå - Ketenangan. -
Tharwa' - ËÑæÇÁ - Yang kaya. -
Tharwah - ËÑæå - Kekayaan. -
Tharwati - ËÑæÊí - Kekayaanku. -
Thariyah - ËÑíå - Yang mulia. -
Thaqifah - ËÞíÝÉ - Yang cerdik - yang cepat faham.
Thuraiya - ËÑíÇ - Bintang ketika (bintang tujuh). -
Ubaidah - ÚÈíÏå - Hamba - ibadat.
Ulfah - ÇáÝÉ - Kemesraan. -
Urmah - ÇÑãå - Panji. -
Uyainah - Úííäå - Mata - deria penglihatan.
Ummu kulthum - Çã ßáËæã - Nama anak Nabi yang tembam pada pipi dan muka. -
Wada'ah - æÏÇÚå - ketenangan. -
Wadhihah - æÇÖÍå - Yang terang - yang jelas.
Wadi'ah - æÏíÚå - Yang diamanahkan. -
Wafaa - æÝÇÁ - Kesetiaan - perihal menepati janji.
Wafiah - æÝíå - Yang setia - yang menepati janji.
Wahbah - æåÈå - Pemberian. -
Wahibah - æÇåÈå - Yang membËri. -
Wahidah - æÍíÏå - Yang tunggal. -
Wa'iyah - æÇÚíå - Yang sedar - yang memelihara
Wajahah - æÌÇÍå - Ketinggian martabat - kemuliaan.
Wajihah - æÌíåå - Yang terkemuka - yang mulia.
Wardah - æÑÏå - Bunga ros. -
Wardiah - æÑÏíå - bunga ros. -
Wasilah - æÇÓíáå - Cara - perantaraan.
Wasilah - æÇÕáå - Yang ihsan - yang membuat kebajikan.
Wasimah - æÓíãå - Yang cantik - yang rupawan.
Wasitah - æÇÓØå - Perantaraan - orang tengah.
Wathiqah - æËíÞå - Yang kukuh - yang teguh.
Wasyijah - æÇÔÌå - Persaudaraan yang rapat. -
Waznah - æÒäå - Yang bijak dan kukuh pendapatnya. -
Widad - æÏÇÏ - Kasih sayang. -
Yamamah - íãÇãå - Tujuan - merpati.
Yaminah - íÇãäå - Yang berkat. -
Yamnaa' - íãäÇÁ - Sebelah kanan. -
Yasarah - íÓÇÑå - Kemudahan - kesenangan.
Yasirah - íÓíÑå - Yang mudah - yang senang.
Yasmin - íÇÓãíä - Bunga melur. -
Yatimah - íÊíãå - Yang berharga. -
Yumni - íãäí - Keberkatanku. -
Yusra - íÓÑì - Kesenangan - kemudahan.
Zafirah - ÙÝíÑå - yang berjaya - yang mendapat apa yang dituntutnya.
Zahiah - ÒÇåíÉ - Yang berseri - yang cantik.
Zahidah - ÒÇåÏå - Yang zuhud - yang salih.
Zahirah - ÒÇåÑÉ - Yang berseri - yang cantik.
Zahraa' - ÒåÑÇÁ - Yang berseri - yang cantik.
Zahrah - 񌄌 - Bunga. -
Zaidah - ÒíÏå - Yang lebih - tambahan.
Zaimah - ÒÚíãå - Pemimpin. -
Zainab - ÒíäÈ - Sejenis bunga yang cantik dan harum. -
Zainah - Òíäå - Perhiasan. -
Zainun - Òíäæä - Perhiasan. -
Zaitun - ÒíÊæä - Sejenis pokok - buah zaitun.
Zaitunah - ÒíÊæäå - Sebuah pokok zaitun. -
Zakiah - ÐßíÉ - Yang cerdik - yang harum.
Zakiah - 񧒃 - Yang berseri - yang bersih murni.
Zalifah - ÒáíÝÉ - Yang dekat dan mara ke depan. -
Zalikha - ÒáíÎÇÁ - Nama isteri Al-Aziz (Raja Mesir) -
Zalilah - Ùáíáå - kebun yang banyak pokok - yang redup.
Zarifah - ÙÑíÝÉ - Yang bijak dan segak. -
Zawanah - ÒæÇäå - Kecerdikan. -
Zayanah - ÒíÇäå - Yang cantik. -
Zawiah - ÒÇæíå - Pengawal dari kejahatan - sudut.
Zi'amah - ÒÚÇãå - Kepimpinan. -
Zuhrah - 񌄌 - Keindahan. -
Zuhairah - ÒåíÑå - Bunga. -
Zulfah - ÒÇÝÉ - Darjat - kedudukan
Zunah - 񾊃 - Yang berakal - cerdik.
Ahlam - ÇÍáÇã - impian - kemaafan
Ahnaf - ÇÍäÝ - yang lurus -
Aiman - Çíãä - yang bertuah - yang kanan
Aiman - ÇíãÇä - yang bertuah - keberkatan
Aisar - ÇíÓÑ - enang - yang mudah
Ajmal - ÇÌãá - yang lebih cantik -
Ajwad - ÇÌæÏ - yang lebih pemurah -
Akalil - ÇßÇáíá - mahkota -
Akid - ÇßíÏ - yang kuat - teguh
Akmal - Çßãá - yang lebih sempurna - lelaki
Akram - ÇßÑã - yang mulia - pemurah
Aqhari - ÇÞåÑí - yang lebih berkuasa -
Aqrabin - ÃÞÑÈíä - Saudara mara yang rapat. -
Aqwa - ÇÞæì - yang perkasa - yang kuat
Alaa' - ÇáÇÁ - Ni'mat-ni'mat -
Alif - ÃáíÝ - Yang mesra -
Alma' - ÇáãÚ - yang bersinar -
Alwan - Çáæä - warna-warni -
Amad - ÇãÏ - masa - matlamat
Amadi - ÇãÏí - masaku - matlamatku
Amal - ÇãÇá - cita-cita - harapan
Amaluddin - ÇãÇá ÇáÏíä - cita-cita agama -
Amali - ÇãÇáí - cita-citaku - harapanku
Aman - ÇãÇä - sentosa - keamanan
Amar - ÇãÑ - perintah - suruhan
Amin - Çãíä - yang amanah -
Aminuddin - Çãíä ÇáÏíä - pengamanah agama -
Amir - ÇãíÑ - putra - ketua
Amjad - ÇãÌÇÏ - kemulian - keagongan
Amnan - ÇãäÇä - ketenangan -
Amni - Çãäì - keamanan -
Amsyar - ÇãÔÑ - yang cergas -
Amzar - ÇãÒÑ - yang utama - yang mulia
Anas - ÇäÓ - kemesraan -
Anat - ÇäÇÊ - lemah lembut -
Anaqi - ÇäÇÞì - keindahanku yang menawan hati -
Andhar - ÇäÖÑ - yang berseri -
Ani - Çäì - yang sabar - yang bersopan
Aniq - ÇäíÞ - yang kacak lagi menawan hati -
Anis - ÇäíÓ - yang mesra - teman setia
Ansar - ÇäÕÇÑ - penolong - penyokong
Ansari - ÇäÕÇÑì - nisbah kepada ansar -
Anwar - ÇäæÑ - yang bercahaya -
Anwari - ÇäæÇÑì - cahayaku -
Arami - ÇÑÇãì - tandaku -
Arham - ÇÑÍã - yang mesra - yang belas kasihan
Arib - ÇÑíÈ - yang mahir -
Arina - ÇÑíäÇ - kecergasan -
Arqam - ÇÑÞã - nama sahabat nabi -
Arum - ÇÑæã - asal keturunan -
Arumi - ÇÑæãì - asal keturunanku -
Arsyad - ÇÑÔÏ - yang sangat cerdik -
As'ad - ÇÓÚÏ - yang amat bahagia -
Asil - ÇÕíá - yang mulia - baik
Aslah - ÇÕáÍ - yang lebih baik - yang lebih sesuai
Aslam - ÇÓáã - yang paling selamat -
Asma'I - ÇÕãÚí - hati yang suci -
Asma'an - ÇÕãÚÇä - hati yang suci dan pendapat yang teguh -
Asmar - ÇÓãÑ - yang hitam manis -
Asna - ÇÓäì - yang tinggi - yang bersinar
Asnawi - ÇÓäæí - yang berseri - yang gemilang
Asy'ari - ÇÔÚÑì - yang elok - yang berambut lebat dan panjang
Asyraf - ÇÔÑÝ - yang mulia -
Athari - ÇØåÑí - yang bersih -
Athir - ÇËíÑ - yang mulia - yang utama
Awad - ÇæÏ - yang paling disayangi -
Aufa - ÇæÝì - yang setia -
Awwab - ÇæÇÈ - yang banyak bertaubat -
Auji - ÇæÌì - ketinggianku - kemuliaanku
Aghlab - ÇÛáÇÈ - yang menang -
Afdhal - ÇÝÖá - yang lebih utama -
Afnan - ÇÝäÇä - kesenian -
Ahlami - ÇÍáÇãí - impianku - kesabaranku
Afandi - ÇÝäÏí - gelaran bagi orang berpangkat -
Abadi - ÇÈÏì - yang kekal -
A'alam - ÇÚáÇã - Panji-panj -
Ahmad - ÇÍãÏ - yang terpuji -
Abu Samah - ÇÈæ ÇáÓãÍ - pemaaf - yang bertoleransi
Afham - ÇÝåã - yang lebih faham -
Adham - ÇÏåã - yang hitam - cantik
Abu bakar - ÇÈæ ÈßÑ - sahabat nabi -
Auni - Çæäì - kelembutanku - ketenanganku
Ayadi - ÇíÇÏì - nikmat-nikmat -
Aus - ÇæÓ - pemberian - serigala
Aya - ÇíÇ - cahaya matahari -
Ayyub - ÇíæÈ - nama nabi -
Azfar - åÙÝÑ - yang berjaya - yang menang
Azhar - ÇÒåÑ - yang berseri - yang gemilang
Azhari - ÇÒåÑì - yang berseri - yang gemilang
Aziz - ÚÒíÒ - yang mulia - yang kuat
Azizan - ÚÒíÒÇä - yang mulia - yang kuat
Azizi - ÚÒíÒí - kesayangku - kekasihku
Azri - ÇÒÑì - kekuatanku - penyokongku
Abid - ÇÈÏ - yang bermukim - yang menetap
Abu Bakar - ÇÈæ ÈßÑ - gelaran sahabat nabi yang bersegera -
Adabi - ÇÏÈì - kesopananku - kesesteraan
Abqari - ÚÈÞÑì - yang bijaksana - yang kuat
Abud - ÚÈæÏ - yang kuat beribadat -
Adi - ÚÏì - askar perwira - yang kuat berlari
Adil - ÚÇÏá - yang adil -
Adli - ÚÏáì - keadilanku - kelurusanku
Adnan - ÚÏäÇä - nama datuk nabi yang ke-20 - yang bermukim
Affan - ÚÝÇä - pendaki -
Afi - ÚÇÝì - pemaaf -
Afif - ÚÝíÝ - yang bermaruah - yang menjaga kehormatannya
Akif - ÚÇßÝ - yang menumpukan jiwa raganya padasesuatu -
Alaa' - ÚáÇ - ketinggian - kemuliaan
Alauddin - ÚáÇÁÇáÏíä - ketinggian agama -
Ali - Úáì - yang mulia - yang tinggi kedududkannya
Aliaudin - ÚáìÇáÏíä - ketinggian agama -
Amir - 򂋄 - yang memakmurkan - yang mendiami
Ammar - 򋂄 - yang memakmurkan - yang kuat iman
Amran - ÚãÑÇä - yang memakmurkan -
Amrun - 򋄾 - kemakmuran -
Arafat - ÚÑÝÇÊ - yang terkenal - kenalan
Arif - ÚÇÑÝ - yang bijak - yang mengetahui
Ariffin - ÚÇÑÝíä - yang bijak - yang mengetahui
Asim - ÚÇÕã - yang memelihara/mengawal -
Asjad - ÚÓÌÏ - emas - permata
Asri - ÚÕÑì - masaku - kemajuankuyang mengikutperedaran masa
Asyur - ÚÇÔíæÑ - hari yang kesepuluh dari bulan Muharram -
Ataa' - ÚØÇÁ - pemberian -
Ataullah - ÚØÇÇááå - kurnian Allah -
Atik - ÚÇÊß - yang pemurah - yang beraniyang bersih
Atiyah - ÚØíå - pemberian -
Atiq - ÚÊíÞ - yang indah - yang mulia
Atif - ÚÇØÝ - penyayang -
Atuf - ÚØæÝ - yang sangat penyayang -
Auf - ÚæÝ - yang berusaha - yang kuatusaha
'Abbas - ÚÈÇÓ - nama sahabat nabi -
'Abid - ÚÇÈÏ - yang beribadat -
Afiq - ÇÝíÞ - yang amat pemurah -
'Abidin - ÚÇÈÏíä - yang beribadat -
'Abqari - ÚÈÞÑí - yang bijaksana - yang kuat
'Abud - ÚÇÈæÏ - yang kuat beribadat -
'Adi - ÚÏì - askar perwira - yang kuat berlari
'Adil - ÚÇÏá - yang adil -
'Abbas - ÚÈÇÓ - Nama sahabat Nabi - berani
'Abid - ÚÇÈÏ - Yang beribadat. -
'Abidin - ÚÇÈÏíä - Yang beribadat. -
'Abqari - ÚÈÞÑì - Yng bijaksana - yang kuat
'Abud - ÚÈæÏ - Yang kuat beribadat. -
'Adi - ÚÏì - Askar perwira - yang kuat berlari.
'Adil - ÚÇÏá - Yang adil. -
'Adli - ÚÏáì - Keadilanku - kelurusanku.
'Adnan - ÚÏäÇä - Nama datuk nabi yang ke-20 - yang bermukim.
'Affan - ÚÝÇä - pendaki -
'Afi - ÚÇÝì - Pemaaf. -
'Afif - ÚÝíÝ - Yang bermaruah - yang menjaga kehormatannya.
'Akif - ÚÇßÝ - Yang menumpukan jiwa raganya pada sesuatu. -
'Alaa' - ÚáÇÁ - Ketinggian - kemuliaan.
'Alauddin - ÚáÇÁÇáÏíä - Ketingian agama. -
'Ali - Úáì - Yang mulia - yang tinggi kedudukan.
'Aliuddin - ÚáìÇáÏíä - Ketinggian agama. -
'Amir - 򂋄 - Yang memakmurkan - yang mendiami.
'Ammar - 򋂄 - Yang memkmurkan - yang kuat iman.
'Amran - ÚãÑÇä - Yang memakmurkan. -
'Amrun - 򋄾 - Kemakmuran. -
'Arafat - ÚÑÝÇÊ - Yang terkenal - kenalan
'Arif - ÚÇÑÝ - Yang bijak - yang mengetahui.
'Arifin - ÚÇÑÝíä - Yang bijak - yang mengetahui.
'Asim - ÚÇÕã - Yng memelihara/mengawal emas permata. -
'Asjad - ÚÓÌÏ - Emas permata. -
'Asri - ÚÕÑì - Masaku - kemajuanku
'Asyur - ÚÇÔæÑ - Hari kesepuluh dari bulan Mujarram. -
'Ataa' - ÚØÇÁ - Pemberian. -
'Ataullah - ÚØÇÁÇááå - Kurniaan Allah. -
'Atik - ÚÇÊß - Yang pemurah - yang berani
'Atiyah - ÚØíå - Pemberian. -
'Atiq - ÚÊíÞ - Yang mulia - yang mulia.
'Atif - ÚÇØÝ - Penyayang. -
'Atuf - ÚØæÝ - Yang sangat penyayang. -
'Auf - ÚæÝ - Yang berusaha - yang kuat
'Awad - ÚæÖ - Gantian; pemberian. -
'Azyan - ÃÒíÇä - Perhiasan -
Abidah - ÚÇÈÏå - Ahli ibadat -
'Abir - ÚÈíÑ - Keharuman -
'Adilah - ÚÇÏáå - Yang adil - yang saksama
'Adidah - ÚÏíÏå - Yang padan - yang setanding
'Afaf - ÚÝÇÝ - Maruah - kesucian diri
'Afiah - ÚÇÝíå - Kesejahteraan -
'Afifah - ÚÝíÝå - Yang bermaruah - terpelihara kehormatan dirinya
'Ainaa' - ÚíäÇÁ - yang cantik matanya -
'Aisyah - ÚÇÆÔå - yang hidup bahagia -
'Alyaa' - ÚáíÇÁ - Ketinggian -
'Aliah - ÚÇáíå - yang tinggi -
'Amirah - ÚÇãÑÉ - ketua - Yang aman bahagia
'Ammarah - ÚãÇÑÉ - Yang memakmurkan - yang kuat iman
'Aqilah - ÚÞíáÉ - Yang bijak - yang mulia
'Aqidah - ÚÞíÏÉ - Kepercayaan - keimanan
'Arifah - ÚÇÑÝÉ - yang mengetahui -
'Asimah - ÚÇÕãÉ - yang memelihara -
'Atikah - ÚÇÊßÉ - yang pemurah - yang berani
'Atiqah - ÚÊíÞÉ - yang mulia - pilihan
'Atifah - ÚÇØÝÉ - yang bersempati - penyayang
Ahmas - ÇÍãÓ - yang bersemangat - yang berani
'Atiyah - 򯒃 - pemberian -
'Atuf - ÚØæÝ - penyayang -
'Arbanah - ÚÑÈÇäå - Yang fasih -
'Awatif - ÚæÇØÝ - perasaan - kesayangan
'Aziemah - ÚÙíãå - Yang mulia - pembesar
'Aziemah - ÚÒíãÉ - Azam - kewajipan
'Azimah - ÚÇÒãå - Yang berazam -
'Azizah - ÚÒíÒÉ - Yang mulia - yang dikasihi
'Azmah - ÚÒãå - kebenaran - hak kewajipan
Badil - ÈÏíá - Pengganti -
Badiu'zzaman - ÈÏíÚ ÇáÒãÇä - Keindahan masa -
Badran - ÈÏÑÇä - bulan purnama -
Badrun - ÈÏÑæä - Bulan purnama -
Badri - ÈÏÑí - Purnamaku -
Badruddin - ÈÏÑ ÇáÏíä - Bulan purnama agama -
Badruzzaman - ÈÏÑ ÇáÒãÇä - Bulan purnama semasa -
Bahar - ÈåÇÑ - Keindahan - sejenis tumbuhan yg wangi
Bahauddin - ÈåÇÁ ÇáÏíä - Sinaran Agama -
Bahij - ÈåíÌ - Yang indah menawan -
Bahir - ÈåíÑ - Yang berseri-seri -
Bahiuddin - ÈåÆ ÇáÏíä - kegemilangan agama -
Bahjan - ÈåÌÇä - Yang cemerlang - yang riang gembira
Bahjat - ÈåÌÉ - Kegemilangan - keindahan
Bahrani - ÈåÑÇäí - Kegemilanganku -
Bahri - ÈåÑí - Kegemilanganku - kelebihanku
Bahruddin - ÈåÑÇáÏíä - Kegemilangan agama. -
Bahzi - ÈåÒí - Pertahananku - pembelaku.
Baghawi - ÈÛæí - Nisbah -
Baidhawi - ÈíÖÇæí - Nisbah - putih
Baihaqi - ÈíåÞí - Nisbah. -
Bakri - ÈßÑí - Kesegeraanku - kemudaanku.
Bakhit - ÈÎíÊ - Yang bertuah. -
Baligh - ÈáíÛ - Yang fasih - yang petah.
Ballan - ÈáÇä - Rezeki - kebajikan.
Banim - Èäíä - Yang gigih dan bijak. -
Bariq - ÈÑíÞ - Sinaran - yang bergemerlapan.
Barra' - ÈÑÇÁ - Yang bersih - yang baik
Barzah - ÈÑÒå - Penjelmaan - nama sahabat.
Barzun - ÈÑÒæä - Yang utama - yang berani.
Basil - ÈÇÓíá - Yang berani -
Basir - ÈÕíÑ - Yang melihat - yang bijak.
Bari' - ÈÇÑíÚ - Yang tinggi dari segi ilmu dan kecantikan. -
Barudi - ÈÇÑæÏí - Nisbah - serbuk peluru.
Basri - ÈÕÑí - Penglihatanku -
Basti - ÈÓØí - Kelapanganku - kemurahan hatiku
Bassami - ÈÓÇãí - Yang senyum - nisbah.
Basysyar - ÈÔÇÑ - Pembawa berita gembira. -
Basyir - ÈÔíÑ - Penyampai berita gembira. -
Baunan - ÈæäÇä - Keistimewaan. -
Bauni - Èæäí - Keistimewaanku - kelebihanku.
Bazil - ÈÇÒíá - Yang bijak - yang pakar.
Bazli - ÈÒáí - Kebijaksanaanku - kepakaranku.
Bazilin - ÈÇÐáíä - Yang memberi sumbangan - yang membelanja.
Bilal - ÈáÇá - Air - kelembapan
Bisyrun - ÈÔÑæä - Berita gembira. -
Bisyarah - ÈÔÇÑå - Berita gembira. -
Benyamin - ÈäíÇãíä - Nama saudara Nabi Yusuf. -
Bukhari - ÈÎÇÑí - Nisbah. -
Bulqini - ÈáÞíäí - Nisbah. -
Buraidah - ÈÑíÏå - Nama sahabat - kesejukan
Burhan - ÈÑåä - Hujjah - bukti.
Burhani - ÈÑåÇäí - Hujjahku - buktiku.
Burhanuddin. - ÈÑåÇä ÇáÏíä - Hujjah agama. -
Busairi - ÈæÕíÑí - Nisbah. -
Abu samah - ÇÈæ ÇáÓãÍ - pemaaf -
Busrain - ÈÓÑíä - Kemekaran dan kesegaran. -
Bustani - ÈÓÊÇäí - Tamanku - nisbah.
Bajil - ÈÌá - Yang riang gembira. -
Bajil - ÈÌíá - Yang dihormati dan disanjungi. -
Badawi - ÈÏæí - Nisbah. -
Baghawi - ÈÛæí - Nisbah. -
Bistami - ÈÓÊÇãí - Nisbah. -
Dahlan - ÏÍáÇä - Nisbah. -
Dailami - Ïíáãí - Nisbah - askarku.
Damanhuri - - Nisbah -
Danial - ÏÇäíÇá - Nama nabi -
Dasuki - ÏÓæÞí - Nisbah - keindahanku
Daud - ÏÇæÏ - Nama Nabi. -
Daiyan - ÏíÇä - Hakim - pengira
Durrani - ÏÑÇäí - Mutiaraku. -
Durri - ÏÑí - Permata - mutiaraku.
Dalil - Ïáíá - Pemandu - penunjuk
Di'amah - ÏÚÇãå - Tiang - penyokong.
Dinie - Ïíäí - Agamaku -
Diniy - Ïíäí - Berkenaan agama -
Du'mi - ÏÚãí - sokonganku - yang kukuh
Dhiya' - ÖíÇÁ - Sinaran -
Dhiyauddin - ÖÈÇÁ ÇáÏíä - Sinaran agama -
Dhiyaulhaq - ÖíÇÁ ÇáÍÞ - Sinaran kebenaran -
Dhiyaurrahman - ÖíÇÁ ÇáÑÍãä - Sinaran (Allah) yang Pengasih -
Dhiyaul Islam - ÖíÇÁ ÇáÇÓáÇã - Sinaran Islam -
Dhabit - ÖÇÈØ - Yang kuat ingatan -
Dhamiri - ÖãíÑí - Hati kecilku -
Dhabti - ÖÈØí - Ingatanku - hafalanku
Fadhil - ÝÇÖá - Yang mulia -
Fadhli - ÝÖáí - Kelebihanku - ihsanku
Fadhuli - ÝÖæáí - Yang banyak berbuat ihsan -
Fadhlullah - ÝÖá Çááå - Kelebihan Allah -
Fahad - ÝåÏ - Harimau Bintang -
Fahim - Ýåíã - Yang faham -
Fahmi - Ýåãí - Kefahamanku -
Faid - ÝÇÆÏ - Yang tetap - yang berhasil
Faidhi - ÝíÖí - Kurniaanku -
Fayyadh - ÝíÇÖ - Pemurah - dermawan
Fayyah - ÝíÇÍ - Pemurah - dermawan
Faiq - ÝÇÆÞ - Yang tertinggi - yang utama
Faiz - ÝÇÆÒ - Yang berjaya -
Faisal - ÝíÕá - Penyelesaian - pemutus kata
Fakhri - ÝÎÑí - Kemegahanku -
Fakhruddin - ÝÎÑ ÇáÏíä - Kebanggaan agama -
Fakhrullah - ÝÎÑ Çááå - Kemegahan Allah -
Fakhrul Islam - ÝÎÑ ÇáÇÓáÇã - Kemegahan Islam -
Faqih - ÝÞíå - Yang alim - yang amat faham
Farahi - ÝÑÍí - Kegiranganku -
Farhan - ÝÑÍÇä - Yang girang gembira -
Farhat - ÝÑÍÇÊ - Kegirangan -
Farid - ÞÑíÏ - Yang tunggal - permata istimewa
Fariduddin - ÝÑíÏ ÇáÏíä - Permata - keistimewaan agama
Faris - ÝÇÑÓ - Yang alim - ahli firasat
Faruq - ÝÇÑæÞ - Pemisah - pembeza antara benar dan salah
Fathi - ÝÊÍí - Pembukaanku -
Fathuddin - ÝÊÍ ÇáÏíä - Pembukaan - kejayaan agama
Fathul Islam - ÝÊÍ ÇáÇÓáÇã - Pembukaan - kejayaan Islam
Fathullah - ÝÊÍ Çááå - Pembukaan - kemenangan Allah
Fathurrahman - ÝÊÍ ÇáÑÍãä - Pembukaan - kemenangan Allah yang maha pengasih
Fawwaz - ÝæÇÒ - Yang berjaya -
Fauzi - ÝæÒí - Kejayaanku -
Fida'iy - ÝÏÇÆì - Yang bekorban kerana perjuangan -
Fikri - ÝßÑí - Fikiranku -
Firdaus - ÝÑÏæÓ - Nama Syurga -
Fitri - ÝØÑí - Semulajadiku -
Fuad - ÝÄÇÏ - Hati/ jiwa -
Fudhail - ÝÖíá - Kelebihan - kemuliaan
Ghali - ÛÇáí - Yang mahal -
Ghalib - ÛÇáÈ - Yang menang -
Ghallab - ÛÇáÇÈ - Yang selalu menang -
Ghanim - ÛÇäã - Yang becakap perkara baik - yang mencapai kejayaan
Ghanimi - ÛÇäãí - kejayaanku -
Ghassan - ÛÓÇä - Kecantikan dan kelembutan remaja -
Ghassani - ÛÓÇäí - Yang cantik dan muda -
Ghaus - ÛæË - Pertolongan -
Ghausi - ÛæËí - Pertolonganku - pembelaanku
Ghazali - ÛÒÇáí - Nisbah - pelandukku
Ghazlan - ÛÒáÇä - Tenunan -
Ghazi - ÛÇÒí - Pejuang -
Ghailan - ÛíáÇä - Nama sahabat - air yang mengalir dimuka bumi
Ghulwani - ÛáæÇäí - Keremajaaan dan kecergasan -
Ghurran - ÛÑÇä - Yang mulia - yang berseri
Ghurar - ÛÑÇÑ - Kegemilangan - keserian
Habib - ÍÈíÈ - Kekasih -
Habri - ÍÈÑí - Kegembiraanku - nikmatku
Hadi - åÇÏí - Yang memimpin - yang tenang
Hadhri - ÍÖÑí - Yang maju - yang bertamadun
Hafiy - ÍÝí - Yang memuliakan -
Hafiz - ÍÇÝÙ - Penjaga - pemelihara
Hafizuddin - ÍÝíÙ ÇáÏíä - Pemelihara agama -
Hakam - Íßã - Pengadil - yang menghukum
Hakim - Íßíã - Yang bijaksana -
Hajjaj - ÍÌÇÌ - Pelawat - penziarah
Hamadah - ÍãÇÏå - Kepujian] -
Hamdan - ÍãÏÇä - Kepujiaan -
Hamdani - ÍãÏÇäí - Kepujianku -
Hamdi - ÍãÏí - Pujianku -
Hammad - ÍãÇÏ - Yang banyak memuji -
Hamid - ÍÇãÏ - Yang memuji -
Hamud - ÍãæÏ - Yang banyak memuji -
Hami - ÍÇãí - Yang melindungi - yang mempertahankan
Hamiduddin - ÍãíÏ ÇáÏíä - Pemuji agama -
Hamim - Íãíã - Teman karib -
Hamimi - Íãíãí - Teman karibku -
Hamiz - ÌãíÒ - Yang cerdik - kuat tampan
Hamizan - ÍãíÒÇä - Yang cerdik - kuat tampan
Hamzah - ÍãÒÉ - Kebijaksanaan -
Hamzi - ÍãÒí - Ketegasanku -
Hanafi - ÍäÝí - Kelurusanku - mazhab hanafi
Hanani - ÍäÇäí - Kasih sayangku -
Hani - åÇäí - Yang seronok - tenang mudah
Hannan - ÍäÇä - Yang penyayang - yang lembut hati
Hanif - ÍäíÝ - Yang lurus yang berpegang kepada ajaran Islam -
Hanin - Íäíä - Kerinduan -
Hanini - Íäíäí - Kerinduanku -
Hanis - ÍäíÓ - Yang warak - yang bertaqwa
Hanun - Íäæä - Yang penyayang - yang lembut hati
Haidhar - ÍíÖÑ - Yang berani - singa.
Haikal - åíßá - Kesuburan - pokok yang besar dan subur.
Haiwah - Ííæå - Kehidupan. -
Hariri - ÍÑíÑì - Sutraku - nisbah.
Haris - ÍÇÑÓ - Pengawal - pemelihara.
Harith - ÍÇÑË - Yang kuat - yang berusaha.
Harithah - ÍÇÑËå - Yang faham - pengkaji.
Hariz - ÍÇÑÒ - Pemelihara - penyimpan
Harun - åÇÑæä - Nama Nabi. -
Hasan - ÍÓä - Yang indah - yang baik
Hasanain - ÍÓäíä - Dua kebaikan. -
Hasbi - ÍÓÈì - Yang mencukupi - memadai bagiku.
Hasbullah - ÍÓÈ Çááå - Jaminan Allah - Pencukupan dari Allah.
Hasib - ÍÓíÈ - Yang berketurunan mulia. -
Hasif - ÍÕíÝ - Yang bijak / pintar - yang baik budibicara.
Adam - ÇÏã - ikutan -
Hasnun - ÍÓäæä - Yang baik. -
Hassan - ÍÓÇä - Yang cantik - yang baik.
Hasuna - ÍÓæäå - Yang cantik - yang baik.
Hasyiem - ÍÔíã - Yang bermaruah - pemalu.
Hasyim - åÇÔã - Pemurah - yang suka menjamu orang.
Hatadi - ÍÊÏì - Keaslianku - keturunanku.
Hatim - ÍÇÊã - Pemutus - penentu.
Hayyan - ÍíÇä - Yang hidup. -
Haziq - ÍÇÐÞ - Yang cerdik / pandai. -
Hazlami - ÍÐáãì - Ketangkasanku - kecepatanku.
Hazim - ÍÇÒã - Yang tegas - yang cermat
Hazman - ÍÒãÇä - Yang tegas - yang cermat
Hazmi - ÍÒãí - Ketegasanku - cermatku
Hazwan - ÍÐæÇä - Pemberian - kepatuhan
Hibatullah - åÈÉ Çááå - Pemberian Allah -
Hibban - ÍÈÇä - Yang dikasihi - Pengasih
Hibri - ÍÈÑí - Keindahanku - kecantikanku
Hidayatullah - åÏÇíÉ Çááå - Pertunjuk Allah -
Hilal - åáÇá - Bulan sabit -
Hidayat - åÏÇíÊ - Pertunjuk -
Hilali - åáÇáí - Bulan sabitku -
Hijan - åÌÇä - Yang mulia - yang berketurunan mulia
Hijazi - ÍÌÇÒí - Nisbah - tali pengikat
Hikmat - ÍßãÊ - Hikmat -
Hilman - ÍáãÇä - Kesopanan - kesabaran
Hilmi - Íáãí - Kesopanan - kesabaranku
Hisyam - åÔÇã - Kemurahan hati -
Hisyamuddin - åÔÇã ÇáÏíä - Kemurahan agama -
Hud - åæÏ - Nama Nabi -
Hulwan - ÍáæÇä - Kebajikan - balasan upah
Humaidi - ÍãíÏí - Kepujianku -
Husain - ÍÓíä - Yang cantik - yang elok
Husain - ÍÕíä - Benteng pertahanan -
Husaini - ÍÓíäí - Kebaikanku - kecantikanku
Huzaifah - ÍÐíÝÉ - Nama sahabat - pukulan lemparan
Humam - åãÇã - Yang mulia - pahlawan berani
Ibrahim - ÇÈÑÇåíã - Nama Nabi -
Ibtisam - ÇÈÊÓÇã - Senyuman -
Idraki - ÇÏÑÇßí - Kefahamanku -
Idris - ÇÏÑíÓ - Nama Nabi -
Ihsan - ÇÍÓÇä - Kebaikan -
Ijlal - ÇÌáÇá - Penghormatan - kekuatan
Ikhwan - ÇÎæÇä - saudara -
Ikhtiaruddin - ÇÎÊíÇÑ ÇáÏíä - Pilihan agama -
Ilmam - ÇáãÇã - Pengetahuan -
Ilyas - ÇáíÇÓ - Nama Nabi -
Ilyasa' - ÇáíÓÚ - Nama Nabi -
Ikhtiari - ÇÎÊíÇÑí - Pilihanku -
Iqbal - ÇÞÈÇá - Kunjungan - Tampilan
Irsyad - ÇÑÔÇÏ - Petunjuk -
Irsyaduddin - ÇÑÔÇÏ ÇáÏíä - Petunjuk agama -
Ishak - ÇÓÍÇÞ - Nama Nabi -
Iskandar - ÇÓßäÏÑ - Nama seorang raja -
Islam - ÇÓáÇã - Penyerahan -
Ismail - ÇÓãÇÚíá - Nama Nabi -
Iyad - ÇíÇÏ - Sokongan - kekuatan
Iyas - ÇíÇÓ - Yang mengecewakan lawan - pemberian
Iylia' - ÇíáíÇÁ - Nama Nabi -
Insyirah - ÇäÔÑÇÍ - Kelegaan - kelapangan
Izdiyad - ÇÒÏíÇÏ - Pertambahan -
Izdihar - ÇÒÏåÇÑ - Perkembangan - kemajuan
Iffat - ÚÝÊ - Maruah - Kehormatan diri
Isam - ÚÕÇã - Pemeliharaan - perjanjian
Iz'aan - ÇÐÚÇä - Kepatuhan -
Iffat - ÚÝÊ - Maruah - kehormatan diri
Ifwat - ÚÝæÊ - Yang terbaik -
Ikrimah - ÚßÑãå - Nama Nabi -
Adabi - ÇÏÈí - kesopananku -
Isamuddin - ÚÕÇã ÇáÏíä - Pemeliharaan - Pegangan agama
'Imadi - ÚãÇÏí - Sokonganku -
'Imaduddin - ÚãÇÏ ÇáÏíä - Tiang agama -
'Imran - ÚãÑÇä - Kemajuan - pembangunan
'Irfan - ÚÑÝÇä - Perkenalan - pengakuan
Ismat - ÚÕãÊ - Pemeliharaan - berdaya menjauhkan diri dari maksiat
'Iyadh - 򒂅 - Gantian - Pengganti
'Iwadh - ÚæÖ - Gantian - Pengganti
'Izzat - ÚÒÊ - Kemuliaan dan kekuatan agama -
'Izzuddin - ÚÒ ÇáÏíä - Kemuliaan dan kekuatan agama -
'Izzul Islam - ÚÒ ÇáÇÓáÇã - Kemuliaan dan kekuatan Islam -
Ja'afar - ÌÚÝÑ - Anak sungai -
Jabir - ÌÇÈÑ - Yang berkeadaan baik - yang melegakan hati
Jabran - ÌÈÑÇä - Pengganti - pembetul
Jabrullah - ÌÈÑ Çááå - Pertolongan Allah -
Jabri - ÌÈÑí - Pertolonganku - keredhaanku
Jafni - ÌÝäí - Kawalanku dari kejahatan -
Jailam - Ìíáã - Bulan purnama -
Jailani - ÌíáÇäí - Nisbah -
Jalal - ÌáÇá - Kermuliaan - keagungan
Jalaluddin - ÌáÇá ÇáÏíä - Kebesaran dan kemuliaan agama -
Jalaa' - ÌáÇÁ - Keterangan kelegaan -
Jali - Ìáí - Yang terang yang nyata -
Jamal - ÌãÇá - Kecantikan -
Jamali - ÌãÇáí - Kecantikanku -
Jamaluddin - ÌãÇá ÇáÏíä - Keindahan agama -
Jamalullail - ÌãÇá Çááíá - Keindahan malam -
Jamil - Ìãíá - Yang cantik -
Jamri - ÌãÑí - Perhimpunanku -
Jarir - ÌÑíÑ - Yang menarik - yang memandu
Jaudat - ÌæÏÊ - Kebaikan - keelokkan
Jauhar - ÌæåÑ - Permata -
Jauhari - ÌæåÑí - Permataku -
Jauzi - ÌæÒí - Nisbah -
Jawad - ÌæÇÏ - Pemurah - dermawan
Jilani - ÌíáÇäí - Persiaranku -
Jiwari - ÌæÇÑí - Jaminanku - keamananku
Jauni - Ìæäí - Putih - siang
Jazil - ÌÒíá - Yang besar - yang banyak
Jazli - ÌÒáí - Yang fasih -
Jubair - ÌÈíÑ - Pertolongan - keredhaan
Juwaini - Ìæíäí - Siang - putih
Jufri - ÌÝÑí - Keluasan - yang ditengah
Juma'at - ÌãÚÉ - Hari Jumaat -
Juman - ÌãÇä - Mutiara -
Jumani - ÌãÇäí - Mutiaraku -
Junaid - ÌäíÏ - Askar - negeri
Junaidi - ÌäíÏí - Perajuritku - negeriku
Jurjani - ÌÑÌÇäí - Nisbah -
Juwaidi - ÌæíÏí - Keelokanku -
Jad - ÌÇÏ - Yang bersungguh-sungguh -
Jadulhaq - ÌÇÏ ÇáÍÞ - Jalan kebenaran -
Jazlan - ÌÐáÇä - Yang riang gembira -
Jazali - ÌÐáí - Kerianganku -
Jazuli - ÌÒæáí - Pembesar - nisbah
Jahid - ÌÇåÏ - Yang berusaha - yang bersungguh-sungguh
Jahir - ÌåíÑ - Yang cantik - yang bersuara lantang
Jihad - ÌåÇÏ - Perjuangan kerana mempertahankan agama -
Kalmani - ßáãÇäí - Yang fasih - yang baik percakapannya
Kailani - ßíáÇäí - Nisbah -
Kaisan - ßíÓÇä - Yang bijak -
Kamal - ßãÇá - Kesempurnaan -
Kamaluddin - ßãÇá ÇáÏíä - Kesempurnaan agama -
Kamil - ßÇãá - Yang sempurna -
Kauthar - ßæËÑ - Nikmat yang banyak -
Kazim - ßÇÙã - Yang menahan marah -
Kafil - ßÝíá - Penjamin -
Adhwa' - ÇÖæÇ - cahaya -
Karami - ßÑÇãí - Kemuliaanku -
Karim - ßÑíã - Yang mulia -
Kuram - ßÑÇã - yang mulia -
Khabir - ÎÈíÑ - Yang pakar yang berpengalaman -
Khair - 뒄 - Kebajikan - yang baik
Khairi - ÎíÑí - Kebaikanku -
Khairani - ÎíÑÇäí - kebaikanku - kebajikanku
Khairuddin - ÎíÑ ÇáÏíä - Sebaik-baik agama -
Khairulanam - ÎíÑ ÇáÇäÇã - sebaik-baik manusia -
Khairulanwar - ÎíÑ ÇáÇäæÇÑ - Sebaik-baik cahaya -
Khairuzzaman - ÎíÑ ÇáÒãÇä - Sebaik-baik masa -
Khalaf - ÎáÝ - Anak yang soleh -
Khaladi - ÎáÏí - akalku -
Khaldun - ÎáÏæä - Kekekalan -
Khalid - ÎÇáÏ - Yang kekal -
Khalifah - ÎáíÝÉ - Wakil. Pengganti -
Khalil - Îáíá - Sahabat yang khusus - yang istimewa
Khalis - ÎÇáÕ - Yang bersih - suci
Khamis - ÎãíÓ - Hari Khamis -
Khattab - ÎØÇÈ - Yang banyak berpidato -
Khatib - ÎØíÈ - Pemidato - pensyarah
Khuldi - ÎáÏí - Kekekalanku -
Khumaini - Îãíäí - Nisbah - ramalan
Khuwailid - ÎæíáÏ - Yang kekal -
Khuwarizmi - ÎæÇÑÒãí - Nisbah -
Qabus - ÞÇÈæÓ - Yang kacak -
Qamari - ÞãÑí - Bulanku -
Qamaruddin - ÞãÑ ÇáÏíä - Bulan agama -
Qamarul Arifin - ÞãÑ ÇáÚÇÑÝíä - Bulan orang 'arif -
Qamaruzzaman - ÞãÑ ÇáÒãÇä - Bulan masa -
Qamarul Islam - ÞãÑ ÇáÇÓáÇã - Bulan Islam -
Qandil - ÝäÏíá - Pelita -
Qairawani - ÞíÑæÇäí - Nisbah -
Qasim - ÞÇÓã - Pembahagi - peneliti
Qasiem - ÞÓíã - Yang cantik -
Qastalani - ÞÓØáÇäí - Nisbah -
Qarar - ÞÑÇÑ - Ketetapan - asas
Qatadah - ÞÊÇÏå - Nama sahabat -
Qawiem - Þæíã - Yang lurus -
Qiwamuddin - ÞæÇã ÇáÏíä - Asas agama -
Qurtubi - ÞÑØÈí - Nisbah -
Qusyairi - ÞÔíÑí - Nisbah - hujan
Qutaibah - ÝÊíÈå - Nama Tabi'e -
Qutub - ÞØÈ - Ketua - asas
Qutbuddin - ÞØÈ ÇáÏíä - Asas agama -
Qutbul Islam - ÝØÈ ÇáÇÓáÇã - Asas Islam -
Qutbi - ÞØÈí - Ketuaku - asasku
Labib - áÈíÈ - Yang cerdik - yang berakal
Labiq - áÈÞ - Yang cerdik dan bersopan -
Lam'aani - áãÚÇäí - Kegemilanganku -
Latif - áØíÝ - Yang lemah lembut - yang bersopan
Lubab - áÈÇÈ - Pilihan yang bersih -
Lujaini - áÌíäí - Perak - keputih-putihan
Lutfi - áØÝí - lemah lembutku - kesopananku
Liwauddin - áæÇÁ ÇáÏÈä - Panji agama -
Liwaunnasri - áæÇÁ ÇáäÕÑ - Panji kemenangan -
Luqman - áÞãÇä - Nama Nabi -
Lut - áæØ - Nama Nabi -
Ma'mun - ãÇÁãæä - Yang aman -
Ma'an - ãÚä - Yang mudah -
Ma'sum - ãÚÕæã - Yang terpelihara -
Mabrur - ãÈÑæÑ - Yang berkebajikan -
Qutbuddin - ÞØÈ ÇáÏíä - Asas agama. -
Qutbul Islam - ÞØÈ ÇáÇÓáÇã - Asas Islam. -
Qutbi - ÞØÈí - Ketuaku - asasku.
Labib - áÈíÈ - Yang cerdik - yang berakal
Labiq - áÈÞ - Yang cerdik dan bersopan santun. -
Lam'aani - áãÚÇäí - Kegemilanganku - gemerlapanku.
Adib - ÇÏíÈ - yang berpengetahuan -
Latif - áØíÝ - Yang lemah lembut - yang bersopan.
Lubab - áÈÇÈ - Pilihan yang bersih. -
Lujaini - áÌíäí - Perak - keputih-putihan.
Lutfi - áØÝí - Lemah lembutku - kesopananku.
Liwauddin - áæÇÁ ÇáÏíä - Panji agama. -
Liwaul Islam - áæÇÁ ÇáÇÓáÇã - Panji Islam. -
Liwaunnasri - áæÇÁ ÇáäÕÑ - Panji kemenangan. -
Luqman - áÞãÇä - Nama Nabi. -
Lut - áæØ - Nama Nabi. -
Ma'mun - ãÇÁãæä - Yang aman. -
Ma'an - ãÚä - Yang mudah. -
Ma'sum - ãÚÕæã - Yang terpelihara. -
Mahir - ãÇåÑ - Mahir - bijak
Mabrur - ãÈÑæÑ - Yang berkebajikan. -
Maddah - ãÏÇÍ - Yang banyak memuji. -
Madhi - ãÏÍí - Pujianku. -
Mahdhar - ãÍÖÑ - Hal menyebut kebaikan orang lain di belakangnya. -
Mahadhir - ãÍÇÖÑ - Hal menyebut kebaikan orang lain di belakangnya. -
Mahdi - ãåÏí - Yang dipimpin - yang beroleh hidayat.
Mahlam - ãÍáã - Kesopanan -
Mahmud - ãÍãæÏ - Yang terpuji. -
Mahfuz - ãÍÝæÙ - Yang terpelihara. -
Maisarah - ãíÓÑå - Kesenangan - kekayaan.
Maisur - ãíÓæÑ - Yang senang. -
Maimun - ãíãæä - Yang diberkati. -
Majdi - ãÌÏí - Kemuliaanku - kebesaranku.
Makram - ãßÑã - Yang mulia. -
Makhzumi - ãÎÒæãí - Nisbah. -
Makhluf - ãÎáæÝ - Yang diberi gantian. -
Mamduh - ããÏæÍ - Yang terpuji. -
Manaf - ãäÇÝ - Ketinggianku - kenaikan.
Mannan - ãäÇä - Pemurah. -
Mandub - ãäÏæÈ - Wakil. -
Mansur - ãäÕæÑ - Yang menang - yang mendapat pertolongan.
Marami - ãÑÇãí - Cita-citaku - keinginanku
Masrur - ãÓÑæÑ - Yang gembira -
Mifdhal - ãÝÖÇá - Yang amat mulia. -
Mar'ie - ãÑÚí - Yang terpelihara - yang terkawal.
Maududi - ãæÏæÏí - Yang dikasihi -
Mawardi - ãÇæÑÏí - Air mawarku -
Masyhur - ãÔåæÑ - Yang terkenal -
Munajat - ãäÇÌÇÊ - Bisikan doa -
Munaji - ãäÇÌí - Yang berdoa -
Munawwar - ãäæÑ - Yang bercahaya -
Munib - ãäíÈ - Yang bertaubat -
Misbah Munir - ãÕÈÇÍ ÇáãäíÑ - Pelita yang menyinari. -
Munir - ãäíÑ - Yang menerangi -
Munjid - ãäÌÏ - Yang memberi pertolongan - penyahut seruan
Mit'aa' - ãÚØÇÁ - Dermawan. -
Miqdam - ãÞÏÇã - Yang berani. -
Muntakhab - ãäÊÎÈ - Yang dipilih - yang dilantik
Munzir - ãäÐÑ - Yang memberi ingatan - amaran
Mu'ammar - ãÚãÑ - Yang panjang umur -
Murad - ãÑÇÏ - Yang diingini - yang dikehendaki
Murtadha - ãÑÊÖì - Yang redha -
Mu'az - ãÚÇÐ - Yang dilindungi - nama sahabat.
Musa - ãæÓì - Nama Nabi -
Mubarak - ãÈÇÑß - Yang diberkati. -
Musaiyar - ãÓíÑ - Yang dikendalikan oleh Allah -
Muslih - ãÕáÍ - Yang memulihkan - yang memperbaiki
Mubin - ãÈíä - Yang nyata - yang terang.
Muslihin - ãÕáÍíä - Yang memulihkan - yang memperbaiki
Muslihuddin - ãÕáÍ ÇáÏíä - Pemulih agama -
Mudrikah - ãÏÑßÉ - Yang kuat kefahamannya. -
Muslim - ãÓáã - Yang menyerah diri kepada Allah -
Mustafa - ãÕØÝì - Yang terpilih -
Mustanir - ãÓÊäíÑ - Yang bersinar -
Mustaqim - ãÓÊÞíã - Yang lurus -
Mutammim - ãÊãã - Yang menyempurnakan -
Mutie' - ãØíÚí - Yang taat -
Muhaimin - ãåíãä - Yang berkuasa - yang memelihara dan mengawal.
Mutawalli - ãÊæáí - Yang mengurus - yang mengendali
Muhammad - ãÍãÏ - Yang terpuji. -
Muttalib - ãØáÈ - Yang menuntut dari masa kesemasa -
Muzhaffar - ãÙÝÑ - Yang beroleh kemenangan -
Muharram - ãÍÑã - Bulan Muharram. -
Muhsan - ãÍÕä - Yang terpelihara kehormatannya. -
Nasri - äÕÑí - Pertolonganku -
Nasruddin - äÕÑ ÇáÏíä - Pertolongan Agama -
Muhsin - ãÍÓä - Yang membuat kebaikan dan ihsan. -
Nasrullah - äÕÑ Çááå - Pertolongan Allah -
Nasrun - äÕÑæä - Pertolongan -
Muhtaram - ãÍÊÑã - Yang dihormati. -
Nasrulhaq - äÕÑ ÇáÍÞ - Pertolongan kebenaran -
Nawawi - äææí - Nisbah -
Nasyit - äÔíØ - Yang cergas -
Muhajir - ãåÇÌÑ - Yang berhijrah. -
Nawi - äÇæí - Ketua -
Naufal - äæÝá - Pemurah - dermawan
Nasyat - äÔÇØ - Kecergasan -
Nazih - äÒíå - Yang bersih - yang suci
Nazim - äÇÙã - Penyajak -
Nazmi - äÙãí - Keindahanku - bintangku
Muhibbuddin - ãÍÈ ÇáÏíä - Pencinta agama. -
Nikmat - äÚãÉ - Nikmat -
Nikmatullah - äÚãÉ Çááå - Nikmat Allah -
Nizamuddin - äÙÇã ÇáÏíä - Peraturan agama -
Nizar - äÒÇÑ - Yang memerintah -
Nu'aim - äÚíã - nikmat -
Nufail - äÝíá - Pemberian - hadiah
Mujahid - ãÌÇåÏ - Pejuang yang berhijra -
Nujaid - äÌíÏ - Keberanian -
Nu'man - äÚãÇä - Kebaikan - kenikmatan
Nuri - äæÑí - Cahayaku -
Nuruddin - äæÑ ÇáÏíä - Cahaya agama -
Nurulhaq - äæÑÇáÍÞ - Cahaya kebenaran -
Nurul Islam - äæÑ ÇáÇÓáÇã - Cahaya Islam -
Nur Hidayat - äæÑ ÇáåÏÇíÉ - Cahaya petunjuk -
Nabih - äÈíå - Yang cerdas - yang masyhur
Nabil - äÈíá - Yang cerdik - yang mulia
Nadawi - äÏæí - Nisbah] -
Nadhir - äÖíÑ - Yang berseri-seri -
Nadiy - äÏí - Pemurah -
Nadzir - äÇÙÑ - Pegawai - pemeriksa
Nafie' - äÇÝÚ - Yang bermanfaat -
Nafis - äÝíÓ - Yang bernilai -
Nuh - äæÍ - Nama Nabi -
Nujaid - äÌíÏ - Keberanian - bantuan.
Muhtaram - ãÍÊÑÇã - Yang dihormati -
Muhibbuddin - ãÍÈ ÇáÏíä - Pencinta agama -
Mujahid - ãÌÇåÏ - Pejuang berjihad kerana agama -
Mujtaba - ãÌÊÈì - Yang terpilih -
Mujtahid - ãÌÊåÏ - Yang tekun dan rajin -
Mujibuddin - ãÌíÈ ÇáÏíä - Penyahut seruan agama -
Mujibur Rahman - ãÌíÈ ÇáÑÍãä - Penyahut seruan Allah Yang Maha Pengasih -
Mui'nuddin - ãÚíä ÇáÏíä - Pembela agama -
Mui'zuddin - ãÚÒ ÇáÏíä - Yang memuliakan agama -
Mukahhal - ãßÍá - Yang cantik -
Mukhtar - ãÎÊÇÑ - Yang terpilih - yang memilih
Omar - ÚãÑ - Yang memakmurkan - yang mendiami
Onn - Úæä - Pertolongan - bantuan
Othman - ÚËãÇä - Yang tekun - nama Sahabat
Rabbani - ÑÈÇäí - yang arif dan soleh -
Radhi - ÑÇÖí - Yang rela - yang redha
Ra'fat - ÑÇÁÝÊ - Belas kasihan -
Rafi' - ÑÇÝÚ - Yang meninggikan -
Rafid - ÑÇÝÏ - Pembantu - pemberi
Rafie' - ÑÝíÚ - Yang tinggi - dan mulia
Rafiq - ÑÝíÞ - Teman -
Rafi'uddin - ÑÝíÚ ÇáÏíä - Penjulang agama -
Rahimi - ÑÍíãí - Kesayanganku -
Rahmat - ÑÍãÊ - Rahmat - belas kasihan
Raid - ÑÇÆÏ - Ketua - pemandu
Raimi - Ñíãí - Kelebihanku -
Rais - ÑÆíÓ - Ketua -
Raiyan - ÑíÇä - Yang puas - yang tidak dahaga
Rajab - ÑÌÈ - Bulan Rejab -
Rajaie - ÑÌÇÆí - Harapanku -
Rajaa' - ÑÌÇÁ - Harapan -
Raji - ÑÇÌí - Yang mengharap -
Rakin - Ñßíä - yang bersopan dan berfikiran wajar -
Ramadhan - ÑãÖÇä - Bulan Ramadhan -
Ramli - Ñãáí - Penghalusanku - ketelitianku
Ramzi - ÑãÒí - Lambangku -
Rasin - ÑÕíä - Yang wajar - yang kukuh
Rasmi - ÑÓãí - Lukisanku - yang rasmi
Rasyad - ÑÔÇÏ - Pertunjuk -
Rasydan - ÑÔÏÇä - Pertunjuk -
Rasyid - ÑÔíÏ - Yang mendapat petunjuk dan yang lurus -
Rawi - Ñæí - Yang sihat akal dan badan -
Rawiyani - ÑæíÇäí - Keindahanku -
Razi - ÑÇÒí - Nisbah -
Razin - ÑÒíä - Yang tenang yang wajar - yang sopan
Ridha - ÑÖÇ - Keredhaan -
Ridhauddin - ÑÖÇÁ ÇáÏíä - Keredhaan agama -
Ridhwan - ÑÖæÇä - Keredhaan -
Rif'at - ÑÝÚÉ - Kemuliaan - ketinggian darjat
Rifa'at - ÑÝÇÚÉ - Kemuliaan - ketinggian darjat
Rifa'ie - ÑÝÇÚí - Yang tinggi darjah - yang mulia
Rifaa' - ÑÝÇÁ - Persetujuan -
Rifaie - ÑÝÇÆì - Persetujuanku - kesesuaianku
Rifdi - ÑÝÏí - Pertolonganku - Pemberianku
Riyadh - ÑíÇÖ - Taman - kebun
Rukaini - Ñßíäí - Kekuatanku - ketahananku
Ruknuddin - Ñßä ÇáÏíä - Tiang - ketahanan agama
Ruslan - ÑÓáÇ - Utusan -
Rusli - ÑÓáí - Utusanku -
Rusydi - ÑÔÏí - Kecerdikanku - kelurusanku
Rusyduddin - ÑÔÏ ÇáÏíä - Kelurusan agama - petunjuk
Ruzaini - ÑÒíäí - Tempat ketenteramanku -
Saad - ÓÚÏ - Kebahagiaan -
Sa'di - ÓÚÏí - Kebahagiaanku -
Sa'aduddin - ÓÚÏ ÇáÏíä - Kebahagiaan agama -
Sa'dan - ÓÚÏÇä - Kebahagiaan -
Sa'dun - ÓÚÏæä - Kebahagiaan -
Sabar - ÕÈÑ - Kesabaran -
Sabiq - ÓÇÈÞ - Yang terkemuka - yang mendahului
Sabir - ÕÇÈÑ - Yang sabar] -
Sabqi - ÓÈÞí - Pendahuluanku - keutamaanku
Sabran - ÕÈÑÇä - Yang sabar -
Sabur - ÕÈæÑ - Penyabar -
Sadad - ÓÏÇÏ - Kelurusan - ketetapan
Sadari - ÕÏÇÑí - Kepimpinanku - kemajuanku
Sadat - ÓÇÏÇÊ - Ketua - pemimpin
Sadid - ÓÏíÏ - Yang lurus - yang tepat
Sadiduddin - ÓÏíÏ ÇáÏíä - Kelurusan agama -
Sadiq - ÕÇÏÞ - Yang berkata benar -
Sadiy - ÓÏí - Yang baik hati - yang berbudi
Sadruddin - ÕÏÑ ÇáÏíä - Pemimpin agama -
Safiy - ÕÝí - Sahabat yang ikhlas -
Safiuddin - ÕÝí ÇáÏíä - Kesucian agama -
Safwan - ÕÝæÇä - Yang bersih yang ikhlas -
Safwat - ÕÝæÉ - Kebersihan - keikhlasan
Sahal - Óåá - Yang mudah - yang senang
Sahlan - ÓåáÇä - Yang mudah - yang senang
Sahli - Óåáí - Kemudahanku -
Saib - ÕÇÆÈ - Yang betul -
Sa'id - ÓÚíÏ - Yang bahagia -
Sayyid - ÓíÏ - Ketua - pemimpin
Sayyidi - ÓíÏí - Ketuaku -
Sa'idun - ÓÚíÏæä - Yang bahagia -
Saifuddin - ÓíÝ ÇáÏíä - Pedang agama -
saiful Islam - ÓíÝ ÇáÇÓáÇã - Pedang Islam -
Saifullah - ÓíÝ Çááå - Pedang Allah -
Sakan - Óßä - Keberkatan - rahmat
Sakani - Óßäí - Keberkatanku - rahmatku
Sakhawi - ÓÎÇæí - Kemurahan hati - nisbah
Salahuddin - ÕáÇÍ ÇáÏíä - Kebaikan agama -
Salam - ÓáÇã - kesejahteraan -
Salamat - ÓáÇãÉ - Kesejahteraan -
Sali - ÓÇáí - Penghibur -
Salih - ðÇáÍ - Yang baik -
Salihin - ÕÇáÍíä - Yang baik -
Salim - ÓÇáã - Yang sejahtera -
Salman - ÓáãÇä - Yang sejahtera - yang selamat
Samahat - ÓãÇÍÉ - Kemaafan - kebaikan hati
Sam'aan - ÓãÚÇä - Pendengtaran -
Sami - ÓÇãí - Yang Tinggi - yang mulia
Samih - ÓãíÍ - Pemaaf - yang baik hati
Samir - ÓãíÑ - Rakan mesra -
Sam'oun - ÓãÚæä - Pendengaran -
Sanad - ÓäÏ - Sandaran - tempat bergantung
Sanhaji - ÕäåÇÌí - nisbah -
Sanim - Óäíã - Yang tinggi darjat -
Saniy - Óäí - Yang tinggi kedudukannya -
Sanusi - ÓäæÓí - Nisbah -
Sarkhawi - ÓÑÎÓí - Nisbah -
Sariy - ÓÑí - Yang pemurah lagi mulia -
Sariyan - ÓÑíÇä - Yang pemurah lagi mulia -
Sa'atari - ÓÚÊÑí - Yang mulia - yang berani
Sa'ud - ÓÚæÏ - Yang bahagia -
Sayuti - ÓíæØí - Nisbah -
Siddiq - ÕÏíÞ - Yang membenarkan -
Sidqi - ÕÏÞí - Kebenaranku -
Silmi - Óáãí - Kedamaiaanku -
Sima - ÓíãÇ - Tanda - gaya
Simia - ÓíãíÇÁ - Tanda - keindahan
Sinwan - ÕäæÇä - Kembar -
Siraj - ÓÑÇÌ - Pelita -
Sirajuddin - ÓÑÇÌ ÇáÏíä - Pelita agama -
Sirhan - ÓÑÍÇä - Berani -
Sirin - ÓíÑíä - Nama seorang Tabi'e -
Su'aidi - ÓÚíÏí - Kebahagiaanku -
Subaih - ÕÈíÍ - Subuh -
Subhi - ÕÈÍí - Subuhku -
Subuki - ÓÈßí - Nisbah] -
Sufi - ÕæÝí - Ahli Tasawwuf -
Sufyan - ÓÝíÇä - Nama sahabat - debu tanah
Suhaib - ÕåíÈ - Putih kemerahan - nama sahabat
Suhail - Óåíá - Senang - mudah
Suhaili - Óåíáí - Kemudahanku -
Suhair - ÓåíÑ - Yang berjaga -
Suhaimi - ÓÍíãí - Nisbah - kehitaman
Sulaim - Óáíã - Yang sejahtera -
Sulaiman - ÓáíãÇä - Nama Nabi - yang sejahtera
Sulaimi - Óáíãí - Kesejahteraanku -
Sulhi - ÕáÍí - Kedamaianku -
Sumsuman - ÓãÓãÇä - Yang lemah lembut -
Sulwan - ÓáæÇä - Ketenteraman - kelegaan
Sururi - ÓÑæÑí - kegembiraanku -
Suwadi - ÓæÇÏí - Rahsiaku -
Sya'rani - ÔÚÑÇäí - Nisbah -
Sya'ban - ÔÚÈÇä - Bulan Sya'ban -
Syabil - ÔÇÈá - Yang besar dalam kesenangan -
Syadad - ÔÏÇÏ - Yang perkasa -
Syafa'at - ÔÝÇÚÉ - Pembelaan - pertolongan
Syafi'ie - ÔÇÝÚí - Pembelaku - nisbah
Syafiq - ÔÝíÞ - Penyayang -
Syahamah - ÔåÇãå - Kemuliaan - kebijaksanaan
Syahmi - Ôåãí - Yang mulia - yang bijak
Syahir - ÔåíÑ - Yang masyhur -
Syahiran - ÔåíÑÇä - Yang terkenal -
Syahin - ÔÇåíä - Tiang neraca -
Syahrastani - ÔåÑÓÊÇäí - Nisbah -
Syakir - ÔÇßÑ - Pengenang budi - yang bersyukur
Syamim - Ôãíã - Keharuman -
Syamsuddin - ÔãÓ ÇáÏíä - Matahari agama -
Syamsuzzaman - ÔãÓ ÇáÒãÇä - Matahari masa -
Syamsi - ÔãÓí - Matahariku -
Syaraf - ÔÑÝ - Kemuliaan -
Syarafuddin - ÔÑÝ ÇáÏíä - Kemuliaan agama -
syarbini - ÔÑÈíäí - Nisbah -
Syarif - ÔÑíÝ - Yang mulia -
Syarifuddin - ÔÑÈÝ ÇáÏíä - Yang mulia agama -
Sya'rawi - ÔÚÑÇæí - Nisbah -
Syarqawi - ÔÑÞÇæí - Nisbah kepada Timur -
Syatbi - ÔØÈí - Yang tinggi - yang cantik
Syatibi - ÔÇØÈí - Nisbah yang cantik -
Syukani - ÔæßÇäí - Nisbah kekuatan -
Syaukat - ÔæßÊ - Kekuatan -
Syawal - ÔæÇá - Bulan syawal -
Syazali - ÔÇÐÇáí - Nisbah -
Syazani - ÔÒäí - Kecergasanku -
Syazwan - ÔÐæä - Harum kasturi -
Syazwi - ÔÐæí - keharumanku -
Syimir -  - Yang bertekad -
Syirazi - ÔíÑÇÒ - Nisbah kepada Syiraz -
Syibli - ÔÈáí - Nisbah anak singa -
Syihabuddin - ÔåÇÈ ÇáÏíä - Bintang agama -
Syinnawi - ÔäÇæí - Nisbah -
Syu'aib - ÔÚíÈ - Nama Nabi -
Syu'bah - ÔÚÈå - Nama sahabat - cabang
Syubrawi - ÔÈÑÇæí - Nisbah -
Syukur - ÔßæÑ - Kesyukuran -
Syuraih - ÔÑíÍ - Kelegaan - kelapangan
Syukri - ÔßÑí - Kesyukuranku -
Syuhrabil - ÔÑÍÈíá - Nama Sahabat -
Syuwari - ÔæÇÑí - Kecantikanku - perhiasanku
Tabani - ÊÈäí - Kebijaksanaanku -
Tabarani - ØÈÑÇäí - Nisbah -
Tabari - ØÈÑí - Nisbah -
Tabin - ÊÈä - Yang cerdik -
Taha - Øå - Nama Nabi -
Tahawi - ØÍÇæí - Nisbah -
Tahir - ØÇåÑ - Yang bersih -
Taib - ØíÈ - Yang baik -
Taimiyah - Êíãíå - Nisbah -
Tajuddin - ÊÇÌ ÇáÏíä - Mahkota agama -
Tajuzzaman - ÊÇÌ ÇáÒãÇä - Mahkota masa -
Tal'at - ØáÚÊ - Ketinggian - pucuk
Talal - ØáÇá - Keindahan - kegembiraan
Talhah - ØáÍÉ - Nama sahabat - anak pokok
Talib - ØÇáÈ - Penuntut -
Tamam - ÊãÇã - Kesempurnaan -
Tamim - Êãíã - Yang sempurna -
Tamimi - Êãíãí - Yang sempurna -
Tamamulqamar - ÊãÇã ÇáÞãÑ - Bulan purnama -
Tamrin - ÊãÑíä - Latihan -
Taqiuddin - ÊÞí ÇáÏíä - Yang bertaqwa -
Tariq - ØÇÑÞ - Bintang subuh - yang mengetuk
Tasnim - ÊÓäíã - air diSyurga yang mengalir dari atas -
Taufiq - ÊæÝíÞ - Pertolongan -
Tawadhu' - ÊæÇÖÚ - Perendahan diri -
Tirmuzi - ÊÑãÐí - Nisbah -
Tiftazani - ÊÝÊÇÒÇäí - Nisbah -
Tihami - ÊåÇãí - Nisbah -
Tibyan - ÊÈíÇä - Penerangan -
Tilimsani - ÊáãÓÇäí - Nisbah -
Tiryaq - ÊÑíÇÞ - Penawar bagi racun - geliga
Thabat - ËÈáÊ - Ketabahan -
Thabati - ËÈÇÊí - Ketabahanku -
Thabit - ËÇÈÊ - Yang tabah -
Thariy - ËÑí - Yang kaya -
Tharwan - ËÑæÇä - Yang kaya -
Tharwat - ËÑæÇÊ - Kekayaan -
Thaqib - ËÇÞÈ - Yang bijak - yang masyhur
Thaqif - ËÞíÝ - Yang bijak dan cepat faham -
Thubat - ËÈáÊ - Pahlawan yang berani -
Ubaid - ÚÈíÏ - Hamba - nama sahabat
'Ubadah - ÚÈÇÏå - Ibadah - nama sahabat
'Ukasyah - ÚßÇÔå - Labah-labah - nama sahabat
'Ubaidullah - ÚÈíÏ Çááå - Hamba Allah -
'Umar - ÚãÑ - Yang memakmurkan - nama sahabat
'Umaiyah - ÇãíÉ - Nama sahabat -
'Urabi - ÚÑÇÈí - Kearaban - beresemagat arab
'Urwah - 򄾃 - Tangkai - pegangan
Usaid - ÇÓíÏ - Yang berani -
Usamah - ÇÓÇãå - Yang berani -
Uthman - ÚËãÇä - Yang rajin - dan gigih
Utaibah - ÚÊíÈå - Persimpangan - teguran sahabat
Waki - æßíÚ - Yang kuat -
Wajdi - æÌÏí - Kesayanganku -
Wajih - æÌíå - Yang terkemuka -
Wajihuddin - æÌíå ÇáÏíä - Yang terkemuka pada agama -
Walid - æáíÏ - Kelahiran - yang dilahirkan
Waliuddin - æáí ÇáÏíä - Pembela agama -
Waqar - æÞÇÑ - Kketenangan dan sopan santun -
Waqiuddin - æÞí ÇáÏíä - Pemelihara agama -
Waqur - æÞæÑ - Yang tenang -
Wardi - æÑÏí - Bunga mawarku -
Warid - æÇÑÏ - Yang berani -
Wasim - æÓíã - Yang kacak - cantik
Wasil - æÇÕá - Penyambung - penghubung
Zabad - ÒÈÇÏ - Keharuman kasturi -
Zabadi - ÒÈÇÏí - Keharumanku -
Zabidi - ÒÈíÏí - Yang memberi - yang membuat mentega
Zahab - ÐåÈ - Emas -
Zabir - ÒÈíÑ - Yang pintar - yang kuat
Zahabi - ÐåÈí - Emasku -
Zahi - 񂌄 - Yang gilang gemilang -
Zahid - ÒÇåÏ - Yang berzuhud -
Zahir - 񂌄 - Yang cantik berseri -
Zahier - 􌒄 - penolong - pembela
Zahiruddin - ÙåíÑ ÇáÏíä - Penolong - pembela agama
Zahhar - 񌂄 - Yang sangat bergemerlapan -
Zahil - ÒÇåá - Yang tenang hati -
Zahran - ÒåÑÇä - Yang cantik dan berseri -
Zaid - ÒíÏ - Pertambahan - kelebihan
Zaidan - ÒíÏÇä - Yang bertambah - yang berlebihan
Zaidani - ÒíÏÇäí - Yang bertambah -
Zaini - Òíäí - Perhiasanku -
Zakaria - ÒßÑíÇ - Nama Nabi -
Zaki - Ðßí - Yang cerdik - yang harum.
Zaki - Òßí - Yang baik - yang suci.
Zakir - ÐÇßÑ - Yang berzikir - yang mengenang.
Zakur - ÐßæÒ - Yang banyak berzikir - yang kuat ingatan.
Zakwan - ÐßæÇä - Yang cerdik - yang harum.
Zainuddin - Òíä ÇáÏíä - Perhiasan agama. -
Zainulabidin - Òíä ÇáÚÇÈÏíä - Perhiasan orang yang beribadat. -
Zainulariffin - Òíä ÇáÚÇÑÝíä - Perhiasan orang yang arif. -
Zainun - Òíäæä - Perhiasan. -
Zami' - ÒãíÚ - Yang berani dan gigih. -
Zamir - 񋒄 - Yang cantik. -
Zamzam - ÒãÒã - Air Zamzam -
Zayan - Ðåä - Yang cantik. -
Zayani - ÒíÇäí - Yang cantik. -
Zarkasyi - ÒÑßÔí - Nisbah. -
Zawawi - ÒÇææí - Nisbah - sudut.
Zawir - 񾒄 - Ketua - pemimpin.
Zahin - - Yang cerdik. -
Zihni - Ðåäí - Kefahamanku - kekuatan akalku.
Zikri - ÐßÑí - Ingatanku - kenanganku.
Zimam - 񋂋 - Pemimpin - teraju.
Ziyad - ÒíÇÏ - Pertambahan - kelebihan.
Ziyan - 񒂊 - Perhiasan. -
Zubaidi - ÒÈíÏí - Pemberianku - pilihanku yang terbaik.
Zubair - ÒÈíÑ - Yang gagah perkasa - yang pintar.
Zufar - ÒÝÑ - Ketua - yang berani
Zuhaili - Òåíáí - Yang tenang hati. -
Zuhair - 񌒄 - Yang berseri - bunga.
Zuhairi - ÒåíÑí - Yang berseri - bungaku.
Zuhdi - ÒåÏí - Zuhudku - kebencianku kepada dunia .
Zuhrah - 񌄃 - Kecantikan yang menarik - keputihan yang cantik.
Zuhri - 񌄒 - Kecantikanku. -
Zuhnun - Ðåäæä - Yang cerdik. -
Zulfadhli - ÐæÇáÝÖáí - Yang mempunyai kelebihan. -
Zulfaqar - ÐæÇáÝÞÇÑ - Nama pedang Nabi Muhammad. -
Zulhilmi - ÐæÇáÍáã - Yang mempunyai kesabaran dan kesopanan. -
Zulhusni - ÐæÇáÍÓä - Yang mempunyai kebaikan dan kecantikan -
Zuljamaj - ÐæÇáÌãÇá - Yang mempunyai kecantikan. -
zulkamal - ÐæÇáßãÇá - Yang mempunyai kesempurnaan. -
Zulkaram - ÐæÇáßÑã - Yang mempunyai kemuliaan' -
Zulqarnain - ÐæÇáÞÑäíä - Nama seorang raja. -
Zulkifli - ÐæÇáßÝá - Nama Nabi. -
Zulmajdi - ÐæÇáãÌÏ - Yang mempunyai kemuliaan. -
Zunnun - ÐæÇáäæä - Gelaran Nabi Yunus. -
Zunnur - ÐæÇáäæÑ - Yang bercahaya. -
Zunnurain - ÐæÇáäæÑíä - Yang mepunyai dua cahaya -
Zulwaqar. - ÐæÇáæÞÇÑ - Yang mempunyai ketenangan - kesopanan.
Ababah - ÇÈÇÈå - Kerinduan -
Abadiah - ÇÈÏíÉ - Yang kekal -
Abidah - ÇÈÏå - ÅYang bermukim - yang tinggal menetap
Abyan - ÇÈíÇä - Yang nyatadan jelas -
Adabiah - ÇÏÈíå - kesopanan dan kesusasteraan -
Adibah - ÇÏíÈå - Yang berpengetahuan tinggi -
Afiqah - ÇÝíÞå - Yang sangat pemurah -
Ahlam - ÇÍáÇã - Impian - kehalusan
Aiman - ÇíãÇä - Keberkatan - kekuatan
Aimuni - Çíãäì - Keberkatanku -
Akalili - ÇßÇáíáí - mahkotaku -
Akidah - ÇßíÏå - yang kuat - teguh
Alaa - ÇáÇÁ - nikmat-nikmat -
Allifat - ÇáíÝÉ - teman - penglipur
Almas - ÇáãÇÓ - berlian -
Alwani - ÇáæÇäí - warna-warni -
Amal - ÇãÇá - harapan - cita-cita
Amalina - ÇãÇáíäÇ - panjang usia dan kenikmatan hidup kami -
Amanah - ÇãÇäå - amanah dan kepercayaan -
Amani - ÇãÇäí - cita-citaku - ketenanganku dan perlindungku
Badaah - ÈÏÇÁÉ - Lintasan fikiran -
Badi'ah - ÈÏíÚÉ - Yang indah -
Badihah - ÈÏíåå - Kefahaman yang cepat -
Badilah - ÈÏíáå - Gantian yang mulia -
Badriah - ÈÏÑíå - Bulan purnama -
Bahiah - Èåíå - Yang gemilang - yang berseri
Bahijah - ÈåíÌå - Yang gembira -
Bahirah - ÈÇåÑÉ - Yang berseri - yang cantik
Bahjah - ÈåÌÉ - Keriangan - keindahan
Bahriah - ÈåÑíå - Gemerlapan -
Balasan - ÈáÓÇä - Sejenis bunga yang wangi -
Balighah - ÈáíÛÉ - Yang petah - Yang fasih
Balilah - Èáíáå - Angin yang dingin beserta embun -
Balqis - ÈáÞíÓ - Nama Ratu Kerajaan Saba' -
Bara'ah - ÈÑÇÁå - Kebersihan - kebebasan dari tuduhan
Barieah - ÈÑíÆå - Yang bersih - yang tidak bersalah
Bari'ah - ÈÇÑÚÉ - Yang pandai - yang mahir
Basatah - ÈÓÇØå - Kemudahan -
Bastah - ÈÓØå - Keluasan - kesenangan
Basirah - ÈÕíÑå - Yang bijak -
Basitah - ÈÇÓØå - Yang menyenangkan -
Basyirah - ÈÔíÑÉ - Penyampai berita gembira -
Basimah - ÈÇÓãå - Yang tersenyum -
Bassamah - ÈÓÇãå - Yang tersenyum -
Bazilah - ÈÇÒáå - Yang pintar -
Bazlaa' - ÈÒáÇÁ - Yang bijak -
Baiyinah - ÈíäÉ - Bukti - hujjah
Billah - Èáå - Rezeki - kebajikan
Bisyarah - ÈÔÇÑÉ - Berita gembira -
Bunanah - ÈäÇäå - Taman indah -
Burhanah - ÈÑåÇäå - Hujjah - alasan
Busrah - ÈÓÑÉ - Kesegaran - kemekaran
Busyra - ÈÔÑì - Khabar gembira -
Dahiyah - ÏÇåíå - Yang pintar -
Dahliah - ÏåáíÉ - Sejenis bunga -
Dalilah - ÏáíáÉ - Petunjuk - bukti
Damia' - ÏÇãíÇÁ - Kebajikan - keberkatan
Dawama - ÏæÇãÇ - Kekekalan -
Dariah - ÏÇÑíÉ - Yang mengetahui -
Dinah - Ïíäå - Ketaatan - adat
Diyanah - ÏíÇäå - Agama -
Durrah - ÏÑå - Mutiara -
Durar - ÏÑÑ - Mutiara-mutiara -
Durriyah - ÏÑíå - Mutiara -
Dhabitah - ÖÇÈØÉ - Yang cekap - kuat ingatan dan hafalan
Dhamanah - ÖãÇãå - Jaminan -
Dhamirah - ÖãíÑÉ - Jiwa - hati kecil
Dhaniyah - ÖÇäíÉ - Yang bertambah -
Fadhilah - ÝÇÖáÉ - Yang mulia - yang utama
Fadhilah - ÝÖíáÉ - Kemuliaan - kelebihan
Fahimah - ÝåíãÉ - Yang faham -
Faidah - ÝÇÆÏå - Yang berfaedah - yang lebih
Faiqah - ÝÇÆÞå - yang mengatasi yang lain -
Fairuz - ÝíÑæÒ - sejenis batu permata berwana kebiru-biruan -
Fayyadah - ÝíÇÖå - Yang sangat pemurah -
Farah - ÝÑÍ - Kegirangan -
Farhah - ÝÑÍå - Kegirangan -
Farhanah - ÝÑÍÇäÉ - Yang riang gembira -
Faridah - ÝÑíÏå - Yang tunggal - yang istimewa
Fasihah - ÝÕíÍå - Yang fasih bercakap -
Fatanah - ÝØÇäÉ - Kebijaksanaan -
Fathiah - ÝÊÍíÉ - Pembukaan - pertolongan
Fakhriah - ÝÎÑíÉ - Kebanggaan -
Fatimah - ÝÇØãÉ - Yang tidak menyusu lagi -
Fatin - ÝÇÊä - Yang cantik menawan -
Fatinah - ÝÇØäÉ - yang bijaksana -
Filzah - ÝáÐÉ - Belahan jiwa -
Firdaus - ÝÑÏæÓ - Nama Syurga -
Ghurrah - ÛÑÉ - Keserian - putih bersih
Ghaliah - ÛÇáíÉ - Yang berharga -
Ghaniah - ÛÇäíÉ - Yang cantik semulajadi -
Ghanimah - ÛÇäãå - Yang beroleh sesuatu -
Ghadah - ÛÇÏÉ - Yang lemah lembut -
Habibah - ÍÈíÈÉ - Kekasih -
Habrah - ÍÈÑÉ - Kegembiraan nikmat -
Habwah - ÍÈæÉ - Pemberian -
Hadhinah - ÍÇÖíäÉ - Pengasuh - pendidik
Hafawati - ÍÝÇæÊí - Sambutanku yang meriah -
Hafiyah - ÍÝíÉ - Yang menyambut dengan meriah -
Hafizah - ÍÝíÙÉ - Yang memelihara -
Haifaa' - åíÝÇÁ - Yang ramping - yang genit
Haimamah - åíãäÉ - Pengawalan - penjagaan
Hajar - åÇÌÑ - Nama Ibu Nabi Ismail -
Hakimah - ÍßíãÉ - Yang bijaksana -
Halah - åÇáå - Lingkaran sinaran dikeliling -
Halawah - ÍáÇæå - Kemanisan -
halawati - ÍáÇæÊí - Kemanisanku -
Halimah - ÍáíãÉ - Yang lemah lembut - penyabar
Halwa - Íáæì - Yang manis -
Haliah - ÍÇáíÉ - Yang memakai perhiasan -
Hamamah - ÍãÇãÉ - Kesayangan - burung merpati
Hamidah - ÍãíÏÉ - Yang terpuji -
Hamimah - Íãíãå - Teman karib -
Hamizah - ÍãíÒÉ - Yang bijaksana - yang kuat
Hamraa' - ÍãÑà - Yang kemerah-merahan -
Hanan - ÍäÇä - Kesayangan - belas kasihan
Hanani - ÍäÇäí - Kesayanganku - kerinduanku
Zulwaqa - ÐæÇáæÞÇÑ - Yang mempunyai ketenangan/kesopanan. -
Hannanah - ÍäÇäå - Yang belas kasihan - penyayang
Hanisah - ÍäíÓÉ - Yang bertaqwa -
Hanun - Íäæä - Penyayang -
Hariyah - ÍÑíÉ - Yang munasabah -
Harizah - ÍÑíÒÉ - Kawalan - benteng]
Hasanah - ÍÓäÉ - Yang baik - yang indah
Hasinah - ÌÕíäÉ - Yang bermaruah - terpelihara kehormatannya
Hasibah - ÍÓíÈÉ - Yang berketurunan baik -
Hasnaa' - ÍÓäà - Yang cantik -
Hazimah - ÍÇÒãÉ - Yang tegas - bijak
Haziqah - ÍÇÐÞÉ - Yang cerdik -
Hazirah - ÍÒíÑÉ - Pilihan yang terbaik -
Hasunah - ÍÓæäÉ - Yang indah -
Hasyimah - åÇÔãå - Yang bersopan santun -
Hazamah - ÍÒÇãÉ - Ketegasan - cermat
Haziyah - ÍÙíÉ - yamh disayangi - yang dihormati
Hazwani - ÍÒæÇäí - Pemberianku -
Hawa - Íæà - Yang hidup - Nama isteri Nabi Adam
Hayaa' - Ííà - Perasaan malu -
Hibriyah - ÍÈÑíÉ - Keindahan - kecantikan
Hannah - ꊃ - Kesayangan -
Hijanah - åÌÇäÉ - Keturunan yang mulia -
Himmah - åãÉ - Keinginan - cita-cita
Hindun - åäÏ - Kerinduan - asmara
Huda - åÏì - Petunjuk -
Husna - ÍÓäì - Yang baik - yang indah
Husniyah - ÍÓäíÉ - Kebaikan - keindahan
Ibtisam - ÇÈÊÓÇã - Senyuman -
Ilham - ÇáåÇã - Ilham -
Ijlali - ÇÌáÇáí - Penghormatanku -
Iklil - Çßáíá - Kalung - mahkota
Iman - ÇíãÇä - Kepercayaan -
Inbisat - ÇäÈÓÇØ - Kegirangan -
Insaf - ÇäÕÇÝ - Kesedaran -
Insyirah - ÇäÔÑÇÍ - Kebaikan hati - kegirangan
Istiqomah - ÇÓÊÞÇãÉ - Kelurusan -
Itmi'nan - ÇÙãÆäÇä - Ketenangan -
Itqan - ÇÊÞÇä - Kecekapan -
Izdihar - ÇÒÏåÇÑ - Kemajuan - gemerlapan
Izyan - ÇÒíÇä - Penghiasan -
'ibrah - ÚÈÑÉ - Teladan - yang pakar
'Iffah - ÚÝÉ - Maruah - kesucian diri
'Inani - ÚäÇäí - Hadapanku -
'Ismah - ÚÕãÉ - Pemeliharaan -
'Izzah - ÚÒÉ - Kemuliaan - kekuatan
'Izzati - ÚÒÊí - Kemuliaanku - kekuatanku
Jah - ÌÇå - Kemegahan - Ketinggian martabat
Jaharah - ÌåÇÑÉ - Kecantikan bentuk dan rupa -
Jahirah - ÌåíÑÉ - Yang rupawan dan genit -
Jahizah - ÌåíÒÉ - Yang dilengkapi - yang disediakan
Jaidaa' - ÌíÏà - Yang tinggi lampai -
Jaidanah - ÌíÏÇäÉ - Yang tinggi lampai -
Jalalah - ÌáÇáÉ - Kebesaran - kemuliaan
Jaliah - ÌáíÉ - Yang terang - yang jelas
Jalilah - ÌáíáÉ - Yang mulia -
Jalwaa' - Ìáæà - Yang rupawan -
Jamaiah - ÌãÇÚíÉ - Perpaduan -
Jamaliah - ÌãÇáíÉ - Kecantikan -
Jami'ah - ÌÇãÚÉ - Yang menyatupadukan -
Jamilah - ÌãíáÉ - Yang cantik -
Jamlaa' - ÌãáÇÁ - Yang cantik -
Jaunaa' - Ìæäà - Matahari -
Jawahir - ÌæÇåÑ - Permata-permata -
Jumanah - ÌãÇäÉ - Mutiara -
Juni - Ìæäí - Kemerah-merahan -
Jaudah - ÌæÏå - Kebaikan - keelokan
Kafaf - ßÝÇÝ - Rezeki yang mencukupi -
Kafiyah - ßÝíÉ - Yang memadai -
Kaiyisah - ßíÓÉ - Yang bijak - yang faham
Kamaliah - ßãÇáíÉ - Kesempurnaan -
Kamilah - ßÇãáÉ - Yang sempurna -
Karamah - ßÑÇãÉ - Kemuliaan - maruah
Karimah - ßÑíãÉ - Yang mulia -
Kasbah - ßÓÈÉ - Usaha -
Kasibah - ßÇÓÈÉ - Yang berusaha -
Kafaah - ßÝÇÁÉ - Kepadanan - persamaan
Kafi'ah - ßÝíÉ - Yang padan - yang setanding
Kazimah - ßÇÙãå - Penyabar -
Kiasah - ßíÇÓÉ - Kebijaksanaan - kefahaman yang baik
Khadraa' - ÎÖÑÃ - Kesuburan - kehijauan
Khadijah - ÎÏíÌå - Nama isteri Nabi Muhammad saw -
Khairah - ÎíÑÉ - Yang mulia - yang banyak kebaikannya
Khairiyah - ÎíÑíÉ - Kebaikan - kelebihan
Khairunnisa - ÎíÑ ÇáäÓà - Sebaik-baik wanita -
Khalidah - ÎÇáÏÉ - Yang kekal -
Khalilah - ÎáíáÉ - Teman setia -
Khalisah - ÎÇáÕÉ - Yang bersih - yang tulen
Khaliesah - ÎáíÕÉ - Yang jujur -
Khuldiah - ÎáÏíÉ - Kekekalan -
Labibah - áÈíÈÉ - Yang cerdik - yang bijak
Laila - áíáì - Kegembiraan - keghairahan
Laiyinah - áíäÉ - Yang lemah lembut -
Latifah - áØíÝÉ - yang lemah lembut -
Lina - áíäÇ - Kehalusan - kelembutan
Liyana - áíÇäÇ - Kelembutan - kehalusan
Luklu'ah - áÄáÄå - Mutiara -
Lubabah - áÈÇÈå - Yang terpilih -
Lutfiah - áØÝíÉ - Kehalusan - kelembutan
Madhiah - ãÏÍíÉ - Kepujian -
Madihah - ãÏíÍÉ - Yang terpuji -
Mahfuzah - ãÍÝæÙÉ - Yang terpelihara -
Mahirah - ãÇåÑÉ - Yang cekap - yang mahir
Maimanah - ãíãäÉ - Keberkatan -
Maimunah - ãíãæäÉ - Yang diberkati -
Maisarah - ãíÓÑÉ - Kesenangan - kekayaan
Maisurah - ãíÓæÑÉ - Yang senang -
Majdiah - ãÌÏíÉ - Yang mulia] -
Makhtumah - ãÎÊæãÉ - Yang disempurnakan -
Makinah - ãßíäÉ - Yang tabah - yang tetap
Maknunah - ãßäæäÉ - Yang terpelihara -
Makramah - ãßÑãÉ - Kemuliaan -
Malihah - ãáíÍÉ - Yang cantik manis -
Malyanah - ãáíäÉ - Kelembutan -
Marahaini - ãÑÍíäí - Dua kegembiraanku -
Mardhati - ãÑÖÊí - Keredhaanku -
Mardhiah - ãÑÖíÉ - yang diredhai - yang disayangi
Mariah - ãÇÑíÉ - Yang cantik berhias -
Marinah - ãÑäÉ - Yang lembut -
Mar'iyah - ãÑÚíÉ - Yang terpelihara - yang terkawal
Marjan - ãÑÌÇä - Mutiara -
Martabah - ãÑÊÈÉ - Kedudukan -
Maryam - ãÑíã - Yang tinggi - nama ibu Nabi Isa
Ma'rufah - ãÚÑæÝÉ - Yang terkenal -
Marfu'ah - ãÑÝæÚÉ - Yang disanjung -
Ma'sumah - ãÚÕæãÉ - Yang terpelihara -
Masturah - ãÓÊæÑÉ - Yang terpelihara -
Mauhibah - ãæåÈå - Bakat - pemberian
Mayamin - ãíÇãä - Yang diberkati -
Maziah - ãÒíÉ - Keistimewaan -
Maznah - ãÒäÉ - Kepujian - seri muka
Miskiah - ãÓßíå - Harum kasturi -
Mu'afah - ãÚÇÝÉ - Yang di'afiatkan - kesejahteraan
Mubarakah - ãÈÇÑßå - Yang diberkati -
Mufidah - ãÝíÏå - Yang memberi faedah -
Muhaiminah - ãåíãäå - Yang berkuasa dan memelihara -
Muhassanah - ãÍÕäå - Yang terpelihara -
Mukarramah - ãßÑãå - Yang dimuliakan -
Mukhtarah - ãÎÊÇÑÉ - Yang terpilih -
Multazimah - ãáÊÒãå - Yang menjadi pegangan -
Mumtazamah - ãáÊÒãå - Yang menjadi pegangan -
Muna - ãäì - cita-cita -
Munawwarah - ãäæÑÉ - Yang berseri -
Munifah - ãäíÝÉ - Yang tinggi lampai -
Musfirah - ãÓÝÑÉ - Yang cantik dan berseri -
Muslihah - ãÕáÍÉ - Pemulih - yang memperbaiki
Mutahharah - ãØåÑÉ - Yang suci -
Muyassarah - ãíÓÑÉ - Yang diberi kesenangan -
Muzainah - ãÒíäÉ - Kepujian - titisan hujan
Muzdalifah - ãÒÏáíÝÉ - Yang hampir - nama tempat
Mumtazah - ããÊÇÒÉ - Yang istimewa - yang cemerlang
Nabahah - äÈÇåå - Kecerdasan - kemahsyuran
Nabighah - äÇÈÛÉ - Yang cerdik -
Nabihah - äÈíåå - Yang cerdik - yang cerdas
Nabilah - äÈíáÉ - Yang cerdik - yang mulia
Nada - äÏì - Embun - kemurahan hati
Nadiah - äÇÏíÉ - Yang pemurah -
Nadhirah - äÖíÑÉ - Yang berseri - yang segar
Nadhrah - äÖÑÉ - Keindahan - seri
Nadzirah - äÙíÑÉ - Ketua yang dihormati -
Nafahat - äÝÍÇÊ - Pemberian-pemberian -
Nafhah - äÝÍå - Pemberian -
Nafi'ah - äÇÝÚÉ - Yang bermanafaat -
Nafisah - äÝíÓÉ - Yang bernilai -
Nai'mah - äÚíãÉ - Yang halus - yang mewah
Najat - äÌÇÉ - Keselamatan - kelepasan
Najah - äÌÇÍ - Kejayaan -
Najiah - äÇÌíÉ - Yang terlepas dari bahaya -
Najibah - äÌíÈå - Yang cerdik -
Najihah - äÇÌÍå - Yang berjaya -
Najlaa' - äÌáÇÁ - Mempunyai mata yang cantik -
Najwa - äÌæì - Bisikan rahsia -
Naqibah - äÞíÈå - Ketajaman fikiran -
Narjis - äÑÌÓ - Sejenis bunga -
Nasibah - äÓíÈå - Yang berketurunan mulia -
Nasimah - äÓíãÉ - Angin sepoi-sepoi bahasa -
Nasyitah - äÔíØå - Yang cergas - yang giat
Nasriah - äÕÑíÉ - Pertolongan -
Naurah - äæÑÉ - Bunga -
Nawwarah - äæÇÑÉ - Yang bercahaya -
Nasihah - äÕíÍÉ - Nasihat -
Nasuha - äÕæÍÇ - Yang luhur - yang ikhlas dan bersih
Nazurah - äÙæÑå - Pemimpin yang disanjung -
Nu'mah - äÚãÉ - Kegembiraan -
Nuraini - äæÑ Úíäí - Cahaya mataku -
Nurhayati - äæÑ ÍíÇÊí - Cahaya hidupkiu -
Nurulain - äæÑÇáÚíä - Cahaya mata -
Nurulhuda - äæÑ ÇáåÏì - Cahaya petunjuk - hidayat
Nuriyah - äæÑíå - Yang bercahaya -
Nuruljannah - äæÑ ÇáÌäÉ - Cahaya syurga -
Qabsah - ÞÈÓå - Tuntut ilmu - pembelajaran
Qadirah - ÞÇÏÑÉ - Yang berkuasa -
Qahirah - ÞÇåÑÉ - yang gagah - berkuasa
Qaidah - ÞÇÁÏÉ - Pemimpin -
Qani'ah - ÞÇäÚÉ - Yang berasa puas hati -
Qamariah - ÞãÑíÉ - Bulan -
Qarihah - ÞÑíÍÉ - Bakat -
Qatrunnada - ÞÙÑ ÇáäÏì - Titisan embun -
Qayyimah - ÞíãÉ - Yang lurus - yang bernilai
Qurratu'aini - ÞÑÉ Úíäí - Penyejuk mataku - penghibur hatiku
Qawiemah - ÞæíãÉ - Yang lurus -
Nusrah - äÕÑå - Pertolongan -
Rabi'ah - ÑÈíÚå - yang subur - taman
Rabi'atul 'adawiyah - ÑÇÈÚÉ ÇáÚÏæíÉ - Nama seorang wanita yang arif dan wara' -
Radhiah - ÑÇÖíÉ - Yang redha -
Radhwa - ÑÖæì - Nama gunung yang terletak antara Madinah & Yanbuu' -
Rafhanah - ÑÝåÇäÉ - Yang hidup mewah dan bahagia -
Rafi'ah - ÑÝíÚÉ - yang mulia - yang tinggi
Rafidah - ÑÇÝÏå - Pemberi pembantu -
Raghadah - ÑÇÛÇÏå - Kesenangan - kemewahan
Rahah - ÑÇÍÉ - Kerehatan - tapak tangan
Rahimah - ÑÍíãÉ - Pengasih - penyayang
Rahmah - ÑÍãÉ - Rahmat - belas kasihan
Rahbah - ÑÍÈÉ - Yang luas - yang lapang
Raidah - ÑÇÆÏÉ - Pemimpin -
Raihan - ÑíÍÇä - Tumbuhan yang berbau wangi -
Raihanah - ÑíÍÇäÉ - Tumbuhan yang berbau wangi -
Raihah - ÑíÍÉ - Bauan - yang merasa gembira
Raimi - Ñíãí - Keutamaan -
Rajaa' - ÑÌÇÁ - Harapan -
Rajiah - ÑÇÌíÉ - Yang berharap -
Rakinah - ÑßíäÉ - Yang berfikiran wajar -
Ramlah - Ñãáå - Penghalusan - pasir
Ramizah - ÑãíÒå - Yang berakal - yang asli
Ramziah - ÑãÒíå - Lambang -
Rasanah - ÑÕÇäå - Ketenangan - ketegasan
Rasafah - ÑÕÇÝÉ - Kekukuhan -
Rasinah - ÑÕíäÉ - Yang tenang - tegas
Rasyidah - ÑÔíÏÉ - Yang cerdik -
Rasyiqah - ÑÔíÞÉ - Yang genit - yang tangkas
Rau'ah - ÑæÚÉ - Ketaajuban - keindahan
Raudhah - ÑæÖÉ - Taman -
Rauhah - ÑæÍå - Yang baik -
Raunaq - ÑæäÞ - Keindahan -
Rauqah - ÑæÞÉ - Kecantikan yang menawan hati -
Rawahah - ÑæÇÍå - Perasaan gembira kerana keyakinan -
Razan - ÑÒÇä - Yang tenang -
Rawiah - ÑÇæíå - Yang sihat fizikal dan mental -
Razanah - ÑÒÇäÉ - Kesopanan -
Riba'ah - ÑÈÇÚÉ - Keadaan yang baik -
Ridhwah - ÑÖæå - Keredhaan -
Rif'ah - ÑÝÚå - Ketinggian - kemuliaan
Ruhana - ÑæÍäÇ - Jiwa kami -
Ruhayah - ÑæÍ ÍÈÇå - Jiwa kehidupan -
Ruhiyah - ÑæÍíå - Kejiwaan -
Rukniah - ÑßäíÉ - Ketahanan - kekuatan
Rukhama - ÑÎÇãì - Angin sepoi bahas -
Rummanah - ÑãÇäå - Buah delima -
Ruqaiyah - ÑÞíå - Ketinggian - nama anak Nabi Muhammad saw
Ruqyah - ÑÞíå - Penawar -
Rusydiah - ÑÔÏíå - Petunjuk -
Rutbah - ÑÊÈå - Kedudukan - martabat
Sa'adah - ÓÚÇÏå - Kebahagiaan -
Sabirah - ÕÇÈÑå - Penyabar -
Sa'diah - ÓÚÏíå - Kebahagiaan -
Sadiqah - ÕÇÏÞÉ - Yang benar -
Sa'idah - ÓÚíÏÉ - Yang berbahagia -
Sabah - ÕÈÇÍ - Sinaran pagi -
Sabariah - ÕÈÑíÉ - Kesabaran -
Sabihah - ÕÈíÍÉ - Yang berseri - yang cantik
Sadarah - ÕÏÇÑÉ - kemajuan - kepimpinan
Saffa' - ÕÝÃ - kebersihan - kemurnian
Safiah - ÕÝíÉ - Yang bersih - yang ikhlas
Safirah - ÓÝíÑÉ - kalung leher -
Safraa' - ÕÝÑÃ - Kekuningan emas -
Safuhah - ÕÝæÍå - Pemaaf -
Safwah - ÕÝæå - Yang bersih - yang terbaik
Safwanah - ÕÝæÇäå - Yang bersih murni -
Saibah - ÕÇÆÈå - Yang betul -
Saidah - ÓÇÆÏå - Pemimpin -
Saihah - ÓÇÆÍå - Pelancong -
Saimah - ÕÇÆãå - Yang berpuasa -
Saiyidah - ÓíÏå - Ketua - pemimpin
Sakinah - Óßíäå - Ketenangan -
Salahiah - ÕáÇÍíå - Kelayakan -
Salamah - ÓáÇãå - Kesejahteraan -
Saliah - Óáíå - Penghibur -
Salihah - ÕÇáÍå - Yang baik - yang layak
Salimah - Óáíãå - Yang sejahtera -
Salma - Óáãì - Yang sejahtera -
Salwa - Óáæì - Penghibur - madu lebah
Salwah - Óáæå - Kemewahan - hiburan
Samiah - ÓÇãíå - Yang tinggi - yang mulia
Samihah - ÓãíÍå - Pemaaf - pemurah
Samirah - ÓãíÑå - Teman berbual mesra -
Saminah - Ëãíäå - Yang berharga -
Samraa' - ÓãÑà - Yang hitam manis -
Sanaa' - Óäà - Sinaran - ketinggian
Saniah - Óäíå - Yang bersinar - yang mulia
Sa'udah - ÓÚæÏå - yang berbahagia -
Saudah - ÓæÏå - keriangan -
Sarah - ÓÇÑå - Nama isteri Nabi Ibrahim -
Sarahah - ÕÑÇÍå - Keterangan - terus terang
Saramah - ÕÑÇãå - Ketegasan -
Sarihah - ÕÑíÍå - Terus terang - keterangan
Sarimah - ÕÑíãÉ - yang tegas - keazaman
Sariyah - ÓÑíå - Yang bermaruah - pemurah
Siddiqah - ÕÏíÞå - yang bercakap benar -
Simaa' - Óíãà - Lambang kehidupan -
Simiyaa' - Óíãíà - Pertanda - keindahan
Su'ad - ÓÚÇÏ - Yang berbahagia -
Su'aidah - ÓÚíÏÉ - Kebahagiaan -
Suhailah - Óåíáå - Yang senang - yang mudah
Syafa'ah - ÔÝÇÚå - Pertolongan - pembelaan.
Syafi'ah - ÔÝíÚå - Pembela - penolong.
Syafiah - ÔÇÝíå - Penawar - ubat
Syafiqah - ÔÝíÞå - Yang belas kasihan. -
Syahdah - ÔåÏå - Madu lebah. -
Syahirah - ÔåíÑå - Yang masyur. -
Syahrain - ÔåÑíä - Dua bulan. -
Syahriah - ÔåÑíå - Bulan. -
Syaimaa' - ÔíãÇÁ - Yang ada tahi lalat - nama kakak susuan Nabi .
Syalabiah - ÔáÈíå - Yang cantik - genit.
Syahmah - Ôåãå - Hati yang murni. -
Syamimi - Ôãíãí - Keharumanku. -
Syamsiah - ÔãÓíå - Matahari. -
Syahidah - ÔåíÏå - Saksi. -
Syarah - ÔÇÑå - Keindahan - kecantikan.
Syarifah - ÔÑíÝå - Yang mulia. -
Syaza - ÔÐÇ - Keharuman. -
Syazwan - ÔÐæÇä - Keharuman -
Syazwani - ÔÐæÇäí - Keharumanku -
Syazana - ÔÒäÇ - Kecergasan. -
Syibrah - ÔÈÑå - Pemberian. -
Syifa - ÔÝÇÁ - Ubat penawar - sembuh.
Syimah - Ôíãå - Peribadi - tabiat.
Syukriah - ÔßÑíå - Kesyukuran. -
Syuhrah - ÔåÑå - Kemahsyuran -
Syuhaidah - ÔåíÏå - Madu lebah. -
Ta'ah - ØÇÚÉ - Kepatuhan. -
Tafawah - ØÝÇæå - Lingkaran sinaran di keliling bulan atau matahari. -
Taiyibah - ØíÈå - Yang baik. -
Taji - ÊÇÌì - Mahkotaku. -
Talalah - ØáÇáå - Gaya dan keadaan yang baik - kegembiraan.
Tamimah - Êãíãå - Yang kuat - yang sempurna kejadiannya.
Tamam - ÊãÇã - Kesempurnaan. -
Taqiah - ÊÞíå - Pemeliharaan - perlindungan
Taufiqah - ÊæÝíÞå - Pertolongan -
Tijan - ÊíÌÇä - Mahkota -
Tuba - ØæÈì - Yang sangat baik - kebahagiaan.
Tuhfah - ÊÍÝå - Pengurniaan yang berharga - hadiah
Tuma'nianinah - ØãÇÁäíäå - Ketenangan. -
Tharwa' - ËÑæÇÁ - Yang kaya. -
Tharwah - ËÑæå - Kekayaan. -
Tharwati - ËÑæÊí - Kekayaanku. -
Thariyah - ËÑíå - Yang mulia. -
Thaqifah - ËÞíÝÉ - Yang cerdik - yang cepat faham.
Thuraiya - ËÑíÇ - Bintang ketika (bintang tujuh). -
Ubaidah - ÚÈíÏå - Hamba - ibadat.
Ulfah - ÇáÝÉ - Kemesraan. -
Urmah - ÇÑãå - Panji. -
Uyainah - Úííäå - Mata - deria penglihatan.
Ummu kulthum - Çã ßáËæã - Nama anak Nabi yang tembam pada pipi dan muka. -
Wada'ah - æÏÇÚå - ketenangan. -
Wadhihah - æÇÖÍå - Yang terang - yang jelas.
Wadi'ah - æÏíÚå - Yang diamanahkan. -
Wafaa - æÝÇÁ - Kesetiaan - perihal menepati janji.
Wafiah - æÝíå - Yang setia - yang menepati janji.
Wahbah - æåÈå - Pemberian. -
Wahibah - æÇåÈå - Yang membËri. -
Wahidah - æÍíÏå - Yang tunggal. -
Wa'iyah - æÇÚíå - Yang sedar - yang memelihara
Wajahah - æÌÇÍå - Ketinggian martabat - kemuliaan.
Wajihah - æÌíåå - Yang terkemuka - yang mulia.
Wardah - æÑÏå - Bunga ros. -
Wardiah - æÑÏíå - bunga ros. -
Wasilah - æÇÓíáå - Cara - perantaraan.
Wasilah - æÇÕáå - Yang ihsan - yang membuat kebajikan.
Wasimah - æÓíãå - Yang cantik - yang rupawan.
Wasitah - æÇÓØå - Perantaraan - orang tengah.
Wathiqah - æËíÞå - Yang kukuh - yang teguh.
Wasyijah - æÇÔÌå - Persaudaraan yang rapat. -
Waznah - æÒäå - Yang bijak dan kukuh pendapatnya. -
Widad - æÏÇÏ - Kasih sayang. -
Yamamah - íãÇãå - Tujuan - merpati.
Yaminah - íÇãäå - Yang berkat. -
Yamnaa' - íãäÇÁ - Sebelah kanan. -
Yasarah - íÓÇÑå - Kemudahan - kesenangan.
Yasirah - íÓíÑå - Yang mudah - yang senang.
Yasmin - íÇÓãíä - Bunga melur. -
Yatimah - íÊíãå - Yang berharga. -
Yumni - íãäí - Keberkatanku. -
Yusra - íÓÑì - Kesenangan - kemudahan.
Zafirah - ÙÝíÑå - yang berjaya - yang mendapat apa yang dituntutnya.
Zahiah - ÒÇåíÉ - Yang berseri - yang cantik.
Zahidah - ÒÇåÏå - Yang zuhud - yang salih.
Zahirah - ÒÇåÑÉ - Yang berseri - yang cantik.
Zahraa' - ÒåÑÇÁ - Yang berseri - yang cantik.
Zahrah - 񌄌 - Bunga. -
Zaidah - ÒíÏå - Yang lebih - tambahan.
Zaimah - ÒÚíãå - Pemimpin. -
Zainab - ÒíäÈ - Sejenis bunga yang cantik dan harum. -
Zainah - Òíäå - Perhiasan. -
Zainun - Òíäæä - Perhiasan. -
Zaitun - ÒíÊæä - Sejenis pokok - buah zaitun.
Zaitunah - ÒíÊæäå - Sebuah pokok zaitun. -
Zakiah - ÐßíÉ - Yang cerdik - yang harum.
Zakiah - 񧒃 - Yang berseri - yang bersih murni.
Zalifah - ÒáíÝÉ - Yang dekat dan mara ke depan. -
Zalikha - ÒáíÎÇÁ - Nama isteri Al-Aziz (Raja Mesir) -
Zalilah - Ùáíáå - kebun yang banyak pokok - yang redup.
Zarifah - ÙÑíÝÉ - Yang bijak dan segak. -
Zawanah - ÒæÇäå - Kecerdikan. -
Zayanah - ÒíÇäå - Yang cantik. -
Zawiah - ÒÇæíå - Pengawal dari kejahatan - sudut.
Zi'amah - ÒÚÇãå - Kepimpinan. -
Zuhrah - 񌄌 - Keindahan. -
Zuhairah - ÒåíÑå - Bunga. -
Zulfah - ÒÇÝÉ - Darjat - kedudukan
Zunah - 񾊃 - Yang berakal - cerdik.
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