WHAT AL-AZHAR SAYS ABOUT SHIAS

What al-Azhar says about Shias? Statements about Shias by the Chancellor of al-Azhar University, Dr. Ahmad al-Tayyib. In an interview to Egyptian Al Neel Channel, Dr. Ahmad al-Tayyib, the Chancellor of Al-Azhar University (Egypt)

Q. In your opinion, is there any problem in Shia Beliefs?
A. Never, 50 years ago Sheikh Mahmood Shaltoot, the then Chancellor of Al Azhar, had issued a fatwa that Shia School is the fifth Islamic School and as like as the other schools.

Q. Our children are embracing Shia Islam, what should we do?
A. Let them convert and to embrace Shia School. If someone leaves Maliki or Hanafi Sect, do we criticize him? These children are just leaving fourth school and join the fifth.

Q. The Shias are becoming relatives with us and they are getting married with our children!
A. What is wrong with this, marriage between religions is allowed.

Q. It is said that the Shias have a different Quran!
A. These are the myths and superstitions of the elderly women. Shia Quran has no any difference with ours, and even the script of their Quran is like our alphabet.

Q. 23 clerics of a country (Saudi Arabia) issued a fatwa that the Shia are infidels, heretics (Kafirs)!!
A. Al-Azhar is the only authority to issue fatwa for Muslims; therefore the above said fatwa is invalid and unreliable.

Q. So what does the difference – being raised between the Shia and the Sunni – mean?
A. These differences are the part of the policies of foreign powers who seek conflict between The Shia and the Sunni.

Q. I have a very serious question that 㴨e Shia do not accept Abu Bakr and Umar, how you can say they are Muslims?䠼/span>
A. Yes, they do not accept them. But is the belief in Abu Bakr and Umar a part of the principles of Islam? The story of Abu Bakr and Umar is historic and history has nothing to do with fundamentals of the beliefs.

Q. (The reporter surprised by the response, asks) Shia has a fundamental problem and that is say that their Imam the time is still alive after 1,000 years!䠼/span>
A. He may be alive, why is it not possible? But there is no reason that we as Sunni – should believe just like them.
This question was asked in Toronto to a new converted Shia (Mohamed Ali, Grenadian) Mohamed Ali asked the man “have you read Quran?” the Sunni man replied, Yes, Mohamed Ali said “How long Hazrat Moosa lived”

Q. (Referring to Imam Mohammad Taqi al-Jawad AS, (the 9th Imam of Shias) the reporter asked) The Shias believe that one of their Imams was just eight-year old when he became Imam; is it possible that an eight-year-old child be the Imam?
A. If an infant in a cradle can be a prophet (Isa AS), then why an eight-year-old child can not be the Imam? It is not strange. Although we may not accept this belief as we are Sunni. However, this belief does not harm their Islam, and they are Muslims.

>
> Translated by F.H.Mahdavimy

FUTURE PREDICTIONS:

In 1998, Kodak had 170,000 employees and sold 85% of all photo paper worldwide. Within just a few years, their business model disappeared and they went bankrupt. What happened to Kodak will happen in a lot of industries in the next 10 years – and most people don’t see it coming. Did you think in 1998 that 3 years later you would never take pictures on paper film again? Yet digital cameras were invented in 1975. The first ones only had 10,000 pixels, but followed Moore’s law. So as with all exponential technologies, it was a disappointment for a long time, before it became way superior and got mainstream in only a few short years. It will now happen with Artificial Intelligence, health, autonomous and electric cars, education, 3D printing, agriculture and jobs. Welcome to the 4th Industrial Revolution. Welcome to the Exponential Age.

Software will disrupt most traditional industries in the next 5-10 years.
Uber is just a software tool, they don’t own any cars, and are now the biggest taxi company in the world. Airbnb is now the biggest hotel company in the world, although they don’t own any properties.

Artificial Intelligence: Computers become exponentially better in understanding the world. This year, a computer beat the best Go player in the world, 10 years earlier than expected. In the US, young lawyers already don’t get jobs. Because of IBM Watson, you can get legal advice (so far for more or less basic stuff) within seconds, with 90% accuracy compared with 70% accuracy when done by humans. So if you study law, stop immediately. There will be 90% fewer lawyers in the future, only specialists will remain. Watson already helps nurses diagnosing cancer, 4 time more accurate than human nurses. Facebook now has pattern recognition software that can recognize faces better than humans. By 2030, computers will become more intelligent than humans.

Autonomous Cars: In 2018 the first self-driving cars will appear for the public. Around 2020, the complete industry will start to be disrupted. You don’t want to own a car anymore. You will call a car with your phone; it will show up at your location and drive you to your destination. You will not need to park it, you only pay for the driven distance and can be productive while driving. Our kids will never get a driver’s license and will never own a car. It will change the cities, because we will need 90-95% fewer cars for that. We can transform former parking space into parks. 1.2 million People die each year in car accidents worldwide. We now have one accident every 100,000 km, with autonomous driving that will drop to one accident in 10 million km. That will save a million lives each year.

Most car companies may become bankrupt. Traditional car companies try the evolutionary approach and just build a better car, while tech companies (Tesla, Apple, and Google) will do the revolutionary approach and build a computer on wheels. I spoke to a lot of engineers from Volkswagen and Audi; they are completely terrified of Tesla.

Insurance Companies will have massive trouble because without accidents, the insurance will become 100 xs cheaper. Their car insurance business model will disappear.

Real estate will change. Because if you can work while you commute, people will move further away to live in a more beautiful neighborhood.

Electric cars won’t become mainstream until 2020. Cities will be less noisy because all cars will run on electric. Electricity will become incredibly cheap and clean: Solar production has been on an exponential curve for 30 years, but you can only now see the impact. Last year, more solar energy was installed worldwide than fossil. The price for solar will drop so much that all coal companies will be out of business by 2025.

With cheap electricity comes cheap and abundant water. Desalination now only needs 2kWh per cubic meter. We don’t have scarce water in most places, we only have scarce drinking water. Imagine what will be possible if anyone can have as much clean water as he wants, for nearly no cost.

Health: There will be companies that will build a medical device (called the “Tricorder” from Star Trek) that works with your phone, which takes your retina scan, your blood sample and you breathe into it. It then analyses 54 biomarkers that will identify nearly any disease. It will be cheap, so in a few years everyone on this planet will have access to world class medicine, nearly for free.

3D printing: The price of the cheapest 3D printer came down from $18,000 to $400 within 10 years. In the same time, it became 100 times faster. All major shoe companies started 3D printing shoes. Spare airplane parts are already 3D printed in remote airports. The space station now has a printer that eliminates the need for the large number of spare parts they used to have in the past.

At the end of this year, new smart phones will have 3D scanning possibilities. You can then 3D scan your feet and print your perfect shoe at home. In China, they already 3D printed a complete 6-storey office building. By 2027, 10% of everything that’s being produced will be 3D printed.

Business Opportunities: If you think of a niche you want to go in, ask yourself: “in the future, do you think we will have that?” and if the answer is yes, how can you make that happen sooner? If it doesn’t work with your phone, forget the idea. And any idea designed for success in the 20th century is doomed in to failure in the 21st century.

Work: 70-80% of jobs will disappear in the next 20 years. There will be a lot of new jobs, but it is not clear if there will be enough new jobs in such a small time.

Agriculture: There will be a $100 agricultural robot in the future. Farmers in 3rd world countries can then become managers of their field instead of working all days on their fields. Agronomics will need much less water. The first Petri dish produced veal is now available and will be cheaper than cow-produced veal in 2018. Right now, 30% of all agricultural surfaces are used for cows. Imagine if we don’t need that space anymore. There are several startups that will bring insect protein to the market shortly. It contains more protein than meat. It will be labeled as “alternative protein source” (because most people still reject the idea of eating insects).

There is an app called “moodies” which can already tell in which mood you are. Until 2020 there will be apps that can tell by your facial expressions if you are lying. Imagine a political debate where it’s being displayed when they are telling the truth and when not.

Longevity: Right now, the average life span increases by 3 months per year. Four years ago, the life span used to be 79 years, now its 80 years. The increase itself is increasing and by 2036, there will be more than one year increase per year. So we all might live for a long time, probably way more than 100.

Education: The cheapest smart phones are already at $10 in Africa and Asia. Until 2020, 70% of all humans will own a smart phone. That means, everyone has the same access to world class education.

Robert M. Goldman MD, PhD, DO, FAASP
http://www.DrBobGoldman.com
World Chairman-International Medical Commission
Co-Founder & Chairman of the Board-A4M
Founder & Chairman-International Sports Hall of Fame
Co-Founder & Chairman-World Academy of Anti-Aging Medicine
President Emeritus-National Academy of Sports Medicine (NASM)
Chairman-U.S. Sports Academy’s Board of Visitors

JANNATUL BAQI

A symbol of continue oppression

Jannatul Baqi is a much esteemed graveyard located in Al-Madinah Al-Munawarah in Saudi Arabia. Many of the great companions of the Messenger (s.a.w.a) and immaculate members (s.a.w.a), of his household including his successors (s.a.w.a) are laid to rest here.
1. Imam Hasan ibn Ali –Al-Mujtaba (as)
2. Imam Ali ibn Husain –Zain Al-Abedin (as)
3. Imam Mohammed ibn Ali-Al-Baqir (as)
4. Imam Jafar ibn Mohammed -Al-Sadiq (as)
5.
6.
In addition to the successors of the Prophet (pbuh) prominent and famous companions of the Prophet (pbuh) and his close relatives are buried there.
1. Abbas ibn Abdul Mutallib (Prophet’s (sawa) uncle
2. Bibi Safiya binte Abdul Mutallib (Prophets (sawa) aunt)
3. Bibi Atika binte Abdul Mutallib (Prophets saw)a aunt)
4. Ibrahim ibn Mohammed, Prophets (sawa) Son
5. Bibi Fatima bint Assad Prophets (sawa) aunt and mother of Amirul Momineen Hzt Ali ibn Abi Talib (as)
6. Aqeel ibn Abi Talib Prophets cousin and brother of Amir ul Momineen,
7. Mohammed ibn Ali Ibn Abi Talib famous as Mohammed e Hanafiya (his mother’s name was Hanafiya)
8. Hazrat Ummul Banneen (mother of Hazrat Abul Fazal Abbas ibn Ali ibn Abi Talib
9. Hazrat Ismail ibn Imam Jaffer Sadiq (as)
10. Abdullah ibn Jafar Al-Tayyar

These are revered persons who are buried in Baqi and their graves were adorned with mausoleums and tombs.
Even today Muslims have preserved pictures of their graves and these are widely available on the internet websites.
These tombs were present until 8th Shawal 1344 AH
Apart from these great personalities, graves of about seven thousand famous companions are located in Baqi. Similarly many scholars of the early days of Islam are also buried in Baqi, like Imam Malik, the founder of the Sunni- Maliki school of thought is also buried in Baqi.

The First attack on Baqi-1220 AH
The attack was first engineered by the Wahhabi in 1220AH i.e. when the first Saudi Government was overthrown by the Ottoman Empire. In 1220 Ah, Wahhabi entered Madinah to demolish Baqi, and even tried to demolish many Mosques. They also tried to pull down the Dome of the Mausoleum of the Prophet (sawa) but stopped fearing reprisals.
The Ottomans renovated the Mausoleums, and the Muslims-both Shias and Sunni-collected funds for its renovation. Consequently beautiful tombs were built in Baqi and visitors from al over the world at the time of Hajj, Umrah and Ziyarrah paid their respects to these tombs.
However this was just the beginning of the nightmare for the Islamic world.
Day of Demolition:
The day of Demolition as it came to be known later was the day of breaking down of all Mausoleums and tombs in Baqi.

In 1344 AH when Aal e Saud –Saudi family gained complete control of Makkah, Madinahand its niebhorhood they decided to wipe out the holy places , Jannat ul Baqi , companions and family of the prophet (sawa) from the map of Islam. For this they obtained rulings from the scholars of Madinah to make it easy for themselves, and to gain the support of the people of Hejaz who were not ready for their rule.
Rulings for Demolition:
The Aal e Saud sent Qaaz Al-Quzzaah Sulaiman ibn Bulaihaarso that he could obtain the desired rulings from the scholars of Madinah in such a manner that the answers were present in the Questions themselves as per Wahhabi viewpoint. Similarly the jurists-Muftis were warned beforehand to respond with desired answers or they would be declared Polytheists and killed.
Destruction & Looting:
Between 1205 and 1217 AH the Wahabbis attempted to occupy Hijaz several times, but were unsuccessful until they captured Taif in 1217 AH killing many Muslims in the fighting. In 1218 AH they attacked Makkah and destroyed the holy placesincluding the structure built over the Well of Zam Zam.
In 1216 AH in the ZilQad the Wahabbis attacked Karbala seized it and killed many people in the streets, and looted the city after plundering all its wealth. Sasud himself took one fifth of loot and distributed the rest among his troops.

Attack on Holy City Of Makkah
In 1344 AH i.e 1925 AD the Wahabbis attacked they attacked the Grave yard of Makkah know as the Jannatul Moalla the most revered cementry after Jannut Baqi, the Prophet (sawa) use to visit this cemetery where several of his close relatives and ancestors were buried
1. His great grandfather Abdul Manaf
2. Grandfather Abdul Mutallib
3. Uncle Abu Talib (as)
4. Bibi Khatija (as) the prophets wife
Their was a mausoleum and Tomb over each of these graves, the Wahabbis demolished all of them before turning towards Madinah.
It is to be noted that the Muslims put a fight, but they were outnumbered and were Martyed mercilessly, and the Mausoleums were looted afterwards.
Destruction and disrespect of Jannat ul Baqi
On Wednesday 8th Shawal 1344 AH 21st April 1925 under the command of Abdul Aziz Ibn Saud the Wahabbis surrounded Madinah, attacked its defenders and went on to destroy the graves of the Imams (as),

THE MEANINGS OF URDU WORDS
And some Arabic Words

THE MEANING OF URDU WORDS

AND SOME ARABIC WORDS

by

Hashim Razvi

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

<em>By </em>

Aanchal= bosom, hill

Aanchal= bosom, hill

Aasman= sky

Aasman= sky

Aasman= sky

Abr = clouds

Abr = clouds

Abr = clouds

Achanak= suddenly, surprisingly

Achanak= suddenly, surprisingly

Achanak= suddenly, surprisingly

Adna = little, of no value

Adna = little, of no value

Adna = little, of no value

Afzal= excellence

Afzal= excellence

Afzal= excellence

Ahbaab= friends, <em>dost</em>

Ahbaab= friends, dost

Ahbaab= friends, dost

Ahbab=friends

Ahbab=friends

Ahbab=friends

Ahmar= red

Ahmar= red

Ahmar= red

Ain= doe eyes

Ain= doe eyes

Ain= doe eyes

Ainain= 2 fountains

Ainain= 2 fountains

Ainain= 2 fountains

Aksar = often

Aksar = often

Aksar = often

Alam= flag, parcham

Alam= flag, parcham

Alam= flag, parcham

Alam=Emblems in Ashurkhana 

Alam=Emblems in Ashurkhana

Alam=Emblems in Ashurkhana

Alampana= His Majesty

Alampana= His Majesty

Alampana= His Majesty

Alfaz=words

Alfaz=words

Alfaz=words

Almania= germany

Almania= germany

Almania= germany

Almas= uncut diamond

Almas= uncut diamond

Almas= uncut diamond

Ameen= Amen

Ameen= Amen

Ameen= Amen

Anaam= cattle

Anaam= cattle

Anaam= cattle

Anaam= cattle

Anaam= cattle

Anaam= cattle

Anasir = matter

Anasir = matter

Anasir = matter

Andalusian=spanish

Andalusian=spanish

Andalusian=spanish

Angardan= briar, stove

Angardan= briar, stove

Angardan= briar, stove

Angardar= coal stove

Angardar= coal stove

Angardar= coal stove

Anhar= rivers

Anhar= rivers

Anhar= rivers

Ankmicholi= blindman bluff

Ankmicholi= blindman bluff

Ankmicholi= blindman bluff

Anmol= priceless

Anmol= priceless

Anmol= priceless

Anwar= Lights

Anwar= Lights

Anwar= Lights

Apaniyath= closeness, familiarity

Apaniyath= closeness, familiarity

Apaniyath= closeness, familiarity

Ardth= earth

Ardth= earth

Ardth= earth

Arsh= lofty throne, heaven

Arsh= lofty throne, heaven

Arsh= lofty throne, heaven

Aseel = pedigree

Aseel = pedigree

Aseel = pedigree

Aseer= graveness

Aseer= graveness

Aseer= graveness

Ashiana= nest or home

Ashiana= nest or home

Ashiana= nest or home

Ashik=a man who loves

Ashik=a man who loves

Ashik=a man who loves

Ashk= Tears

Ashk= Tears

Ashk= Tears

Ashkas= persons

Ashkas= persons

Ashkas= persons

Ashqas= persons

Ashqas= persons

Ashqas= persons

Ashraaf= respected people

Ashraaf= respected people

Ashraaf= respected people

Ashurkhana= a shia religious place

Ashurkhana= a shia religious place

Ashurkhana= a shia religious place

Asl = original, true

Asl = original, true

Asl = original, true

Asliyat = reality

Asliyat = reality

Asliyat = reality

Ast = it

Ast = it

Ast = it

Astana=foundation

Astana=foundation

Astana=foundation

Attar= perfume

Attar= perfume

Attar= perfume

Awkhab = Hawk

Awkhab = Hawk

Awkhab = Hawk

Aytraaf= confess

Aytraaf= confess

Aytraaf= confess

Azbaab= reasons

Azbaab= reasons

Azbaab= reasons

Azeem= great

Azeem= great

Azeem= great

Azeez= nearness, close

Azeez= nearness, close

Azeez= nearness, close

Aziz= loving

Aziz= loving

Aziz= loving

Azziyath= mental cruelty

Azziyath= mental cruelty

Azziyath= mental cruelty

Baakhi=remaining

Baakhi=remaining

Baakhi=remaining

Baam= deafening

Baam= deafening

Baam= deafening

Baaz = hawk

Baaz = hawk

Baaz = hawk

Baaz aya = i have had enough

Baaz aya = i have had enough

Baaz aya = i have had enough

Baazi= turn

Baazi= turn

Baazi= turn

Badbaghal= bat

Badbaghal= bat

Badbaghal= bat

Badguman= bhatkana

Badguman= bhatkana

Badguman= bhatkana

Badmash= rascal

Badmash= rascal

Badmash= rascal

Badmash= rascal

Badmash= rascal

Badmash= rascal

Badmash= scoundrel

Badmash= scoundrel

Badmash= scoundrel

Badnaam= infamous

Badnaam= infamous

Badnaam= infamous

Badnuma=ugly

Badnuma=ugly

Badnuma=ugly

Badoor= ward off

Badoor= ward off

Badoor= ward off

Badsurat= uglylooking

Badsurat= uglylooking

Badsurat= uglylooking

Baghbagh= very very happy

Baghbagh= very very happy

Baghbagh= very very happy

 Bahaal= waived

 Bahaal= waived

Bahaal= waived

Bahaar= Spring

Bahaar= Spring

Bahaar= Spring

Baharhaal= however

Baharhaal= however

Baharhaal= however

Bahayya= shameless

Bahayya= shameless

Bahayya= shameless

Bahr= sea

Bahr= sea

Bahr= sea

Bahr= sea, samandar

Bahr= sea, samandar

Bahr= sea, samandar

Bahrain= 2 seas

Bahrain= 2 seas

Bahrain= 2 seas

Bahtar=better

Bahtar=better

Bahtar=better

Bairaag= parody

Bairaag= parody

Bairaag= parody

Baladh= city, town

Baladh= city, town

Baladh= city, town

Baladia= town council

Baladia= town council

Baladia= town council

Bandagi= obesience, salute

Bandagi= obesience, salute

Bandagi= obesience, salute

Baniyaz = not to get

Baniyaz = not to get

Baniyaz = not to get

Bann= part of shair

Bann= part of shair

Bann= part of shair

Baraham = without compassion

Baraham = without compassion

Baraham = without compassion

Barahana=mollify

Barahana=mollify

Barahana=mollify

Barahm= illusion

Barahm= illusion

Barahm= illusion

Baras= year

Baras= year

Baras= year

Barath= wedding procession

Barath= wedding procession

Barath= wedding procession

Baraz= pour

Baraz= pour

Baraz= pour

Barcha= spear

Barcha= spear

Barcha= spear

Bard= cold

Bard= cold

Bard= cold

Barham= neverthless

Barham= neverthless

Barham= neverthless

Barish= rain

Barish= rain

Barish= rain

Barkath= blessing

Barkath= blessing

Barkath= blessing

Barpa= create

Barpa= create

Barpa= create

Barpa= notriety

Barpa= notriety

Barpa= notriety

Barq= lightening

Barq= lightening

Barq= lightening

Barq= lightning

Barq= lightning

Barq= lightning

 Barree = acquit

 Barree = acquit

Barree = acquit

Barrri= aquited

Barrri= aquited

Barrri= aquited

Barruh= on face of 

Barruh= on face of

Barruh= on face of

Barsaat=rain

Barsaat=rain

Barsaat=rain

Barsat= rain

Barsat= rain

Barsat= rain

Barser= available

Barser= available

Barser= available

Bartan= pottery

Bartan= pottery

Bartan= pottery

Barukhi = to avoid, coldness

Barukhi = to avoid, coldness

Barukhi = to avoid, coldness

Basar= to live

Basar= to live

Basar= to live

Bassad= capacity

Bassad= capacity

Bassad= capacity

Basti= slum

Basti= slum

Basti= slum

Bawar= appear

Bawar= appear

Bawar= appear

Bayguna=innocent

Bayguna=innocent

Bayguna=innocent

Baywafa =faithless

Baywafa =faithless

Baywafa =faithless

Bayzuban= dumb, tongueless

Bayzuban= dumb, tongueless

Bayzuban= dumb, tongueless

Bazaukat=sometimes

Bazaukat=sometimes

Bazaukat=sometimes

Bazuband= armband

Bazuband= armband

Bazuband= armband

Bazubund= armband

Bazubund= armband

Bazubund= armband

Bebaak= unabashed, bold

Bebaak= unabashed, bold

Bebaak= unabashed, bold

Behadd= intense

Behadd= intense

Behadd= intense

Behesth= heaven, jannat

Behesth= heaven, jannat

Behesth= heaven, jannat

Behlana= console

Behlana= console

Behlana= console

Bekaar = useless

Bekaar = useless

Bekaar = useless

Bemaanay= without substance

Bemaanay= without substance

Bemaanay= without substance

Bemisaal= without comparison

Bemisaal= without comparison

Bemisaal= without comparison

Berber= nomad

Berber= nomad

Berber= nomad

Besur= toneless

Besur= toneless

Besur= toneless

Bharam= Illusion

Bharam= Illusion

Bharam= Illusion

Bhawar= whirlpool

Bhawar= whirlpool

Bhawar= whirlpool

Bijli= lightning

Bijli= lightning

Bijli= lightning

Biradar= brother

Biradar= brother

Biradar= brother

Bistar= bed

Bistar= bed

Bistar= bed

Boghcha= bundle of clothes

Boghcha= bundle of clothes

Boghcha= bundle of clothes

Boondh= drops

Boondh= drops

Boondh= drops

Budh = idol

Budh = idol

Budh = idol

Bukl= mule

Bukl= mule

Bukl= mule

Bulakkad= forgetful

Bulakkad= forgetful

Bulakkad= forgetful

Bulund= high

Bulund= high

Bulund= high

Bulund= high

Bulund= high

Bulund= high

Bulund=high, towering

Bulund=high, towering

Bulund=high, towering

Buniyad= foundation, start

Buniyad= foundation, start

Buniyad= foundation, start

Burakash= shredder

Burakash= shredder

Burakash= shredder

Burdobari= moderation

Burdobari= moderation

Burdobari= moderation

Burrakash= shredder

Burrakash= shredder

Burrakash= shredder

Buzkhashi= Horseriding game 

Buzkhashi= Horseriding game

Buzkhashi= Horseriding game

Buzurg= big, elderly

Buzurg= big, elderly

Buzurg= big, elderly

Buzurg= elderly

Buzurg= elderly

Buzurg= elderly

By

By

Chabuk= whip

Chabuk= whip

Chabuk= whip

Chaddar = a flower offering

Chaddar = a flower offering

Chaddar = a flower offering

Chalbaaz= trickster

Chalbaaz= trickster

Chalbaaz= trickster

Chalbaz= trickster

Chalbaz= trickster

Chalbaz= trickster

Chamcha= spoon, supporter

Chamcha= spoon, supporter

Chamcha= spoon, supporter

Chanchal= vivavious

Chanchal= vivavious

Chanchal= vivavious

Chandanhar= gold locket

Chandanhar= gold locket

Chandanhar= gold locket

Chasm= eye

Chasm= eye

Chasm= eye

Chaudvi ka chand = full moon

Chaudvi ka chand = full moon

Chaudvi ka chand = full moon

Chaukanna= alert

Chaukanna= alert

Chaukanna= alert

Chaukusi= alertness

Chaukusi= alertness

Chaukusi= alertness

Chayn= peace

Chayn= peace

Chayn= peace

Cherwaha= shepherd

Cherwaha= shepherd

Cherwaha= shepherd

Chobdar= carriage driver

Chobdar= carriage driver

Chobdar= carriage driver

Chofar= chauffeur, driver

Chofar= chauffeur, driver

Chofar= chauffeur, driver

Chowki= a bench for Alams

Chowki= a bench for Alams

Chowki= a bench for Alams

Chowkidar= watchman

Chowkidar= watchman

Chowkidar= watchman

Chudail= witch

Chudail= witch

Chudail= witch

Chunachay= neverthless

Chunachay= neverthless

Chunachay= neverthless

Churi= knife

Churi= knife

Churi= knife

Dafn= burial

Dafn= burial

Dafn= burial

Dagha=Jilt in love

Dagha=Jilt in love

Dagha=Jilt in love

Daldal= swamp

Daldal= swamp

Daldal= swamp

Daman e waqt= time span

Daman e waqt= time span

Daman e waqt= time span

Daman=span, aanchal

Daman=span, aanchal

Daman=span, aanchal

Danishgah= university

Danishgah= university

Danishgah= university

Danishgah= university

Danishgah= university

Danishgah= university

Danishmand= knowledgable

Danishmand= knowledgable

Danishmand= knowledgable

Danishwer.knowlede, educated

Danishwer=.knowledge, educated

Danishwer=.knowledge, educated

Darasall= infact

Darasall= infact

Darasall= infact

Dard= pain

Dard= pain, remorse

Dard= pain, remorse

Dargah= a muslim shrine

Dargah= a muslim shrine

Dargah= a muslim shrine

Darguzar= wayfarer

Darguzar= wayfarer

Darguzar= wayfarer

Darmiyan= inbetween

Darmiyan= inbetween

Darmiyan= inbetween

Darri= coarse carpet

Darri= coarse carpet

Darri= coarse carpet

Daryadil= beneovelent

Daryadil= beneovelent

Daryadil= beneovelent

Darzi= tailor

Darzi= tailor

Darzi= tailor

Dastakhat= signature

Dastakhat= signature

Dastakhat= signature

Daur= times

Daur= times

Daur= times

Deedar= sighting, seeing

Deedar= sighting, seeing last

Deedar= sighting, seeing last

Deegar= other

Deegar= other

Deegar= other

Deen= true faith

Deen= true faith

Deen= true faith

Deewar= wall

Deewar= wall

Deewar= wall

Dhall= shield

Dhall= shield

Dhall= shield

Dhangar= herder

Dhangar= herder

Dhangar= herder

Dhatti= a cloth adorning Alams

Dhatti= a cloth adorning Alams

Dhatti= a cloth adorning Alams

Dhoob= sunshine

Dhoop= sunshine

Dhoop= sunshine

Dil = heart

Dil = heart

Dil =.    “

Dilchasp=interesting

Dilchasp=interesting

Dilchasp=interesting

Dildar=heartfelt

Dildar=heartfelt

Dildar=heartfelt

Dilkash= heartfelt

Dilkash= heartfelt

Dilkash= likable, pleasing

Dilkash= likable, pleasing

Dillagi= joking 

Dillagi= joking

Dillagi= joking

Diwangi= madness

Diwangi= madness, obsession

Diwangi= madness, obsession

Dosakh = hell

Dosakh = hell

Dosakh = hell

Dowla= royal title

Dowla= royal title

Dowla= royal title

Dua= prayer

Dua= prayer, supplication

Dua= prayer, supplication

Duff= push

Duff= push

Duff= push

Dushwar= difficult

Dushwar= difficult

Dushwar= difficult

Dushwar= difficult

Elaaj= treatment

Elaaj= treatment

Elaaj= treatment

Faasla= distance

Faasla= distance

Faasla= distance

Fakhiya= fruits

Fakhiya= fruits

Fakhiya= fruits

Fanateer= horses

Fanateer= pedigree horses

Fanateer= pedigree horses

Farikh= idle

Farikh= idle, having time on hand

Farikh= idle, having time on hand

Farmaish= to wish

Farmaish= wish, preference

Farmaish= wish, preference

Fasikh= scribe who writes letters

Fasikh= scribe who writes letters

Fasikh= scribe who writes letters

Fauj= army

Fauj= army

Fauj= army

Firdaus= heaven

Firdaus= heaven

Firdaus= heaven

Firdous= heaven

Firman = Royal degree

Firman = Royal degree

Firman = Royal degree

Fitna=mischief

Fitna=mischief

Fitna=mischief

Fokhiyat= preference

Fokhiyat= preference

Fokhiyat= preference

Fuluk= boat

Fuluk= boat

Fuluk= boat

Ghaar= cave

Ghaar= cave

Ghaar= cave

Ghafoor= merciful

Ghafoor= merciful

Ghafoor= merciful

Ghair kanuni= against law

Ghair mantik= illogical

Ghair munasib=  impossible

Ghaliban= probably

Ghaliban= probably

Ghaliban= probably

Ghaliban=probablely

Gham e douran= tragedy of life

Gham e douran= tragedy of life

Gham e fouran= tragedy of life

Gham e rafta= tragedy of travel

Gham e rafta= tragedy of travel

Gham e rafta= tragedy of travel

Ghame e jaana=tragedy of love

Ghame e jaana=tragedy of love

Ghame e jaana=tragedy of love

Ghata= wind

Ghata= wind, breeze

Ghata= wind, breeze

Ghatia= low grade

Ghatia= low grade

Ghatia= low grade

Ghaysu=womens long hair

Ghaysu=womens long hair

Ghaysu=womens long hair

Ghazab= trouble

Ghazab= trouble

Ghazab= trouble

Ghazi= brave, courageous

Ghazi= brave, courageous

Ghazi= brave, courageous

Ghodasawar= horserider

Ghodasawar= horserider

Ghodasawar= horserider

Ghourtalab= For considering

Ghourtalab= For considering

Ghourtalab= For considering

Ghum e daoran=wordly sorrow

Ghum e daoran=wordly sorrow

Ghum e daoran=wordly sorrow

Ghum e jaana= sadness due love

Ghum e jaana= sadness due to love

Ghum e jaana= sadness due to love

Godhbarh=childbirth

Godhbarh=childbirth

Godhbarh=childbirth

Gommad= dome

Gommad= dome

Gommad= dome

Gubara= bubble, baloon

Gubara= bubble, baloon

Gubara= bubble, baloon

Guftaar = speech 

Guftaar = speech

Guftaar = speech

Guftaar= talking

Guftaar= talking

Guftaar= talking

Gul= flower bud

Gul= flower bud

Gul= flower bud

Gulbadan= flower body/shape

Gulbadan= flower body/shape

Gulbadan= flower body/shape

Gulbadana= fragrant bodyodour

Gulbadana= fragrant bodyodour

Gulbadana= fragrant bodyodour

Guldan= flower vase

Guldan= flower vase

Guldan= flower vase

Gulistan= flower garden

Gulistan= flower garden

Gulistan= flower garden

Gulkhand= mashed rosepetals

Gulkhand= mashed rosepetals

Gulkhand= mashed rosepetals

Gulraaz= flower filled

Gulraaz= flower filled

Gulraaz= flower filled

Gulzar = pleasant

Gulzar = pleasant

Gulzar = pleasant

Gulzar= rosy

Gulzar= rosy

Gulzar= rosy

Gumnaam= annonymous

Gumnaam= annonymous

Gumnaam= annonymous

Gumshuda= lost

Gumshuda= lost

Gumshuda= lost

Gunagar= sinner

Gunagar= sinner

Gunagar= sinner

Guncha= bouquet

Guncha= bouquet

Guncha= bouquet

Gurbath= poverty

Gurbath= poverty

Gurbath= poverty

Haadsa=accident

Haadsa=accident

Haadsa=accident

Haar= hot

Haar= hot

Haar= hot

Hadad= blacksmith

Hadad= blacksmith

Hadad= blacksmith

Hadad= blacksmith

Hadad= blacksmith

Hadad= blacksmith

Hadsay= incidents

Hadsay= incidents

Hadsay= incidents

Hafta= weekly

Hafta= weekly

Hafta= weekly

Hairaan= surprise

Hairaan= surprise

Hairaan= surprise

Hairat= amazement, shock

Hairat= amazement, shock

Hairat= amazement, shock

Hairatnaak= surprising

Hairatnaak= surprising

Hairatnaak= surprising

Haiwan= animal

Haiwan= animal

Haiwan= animal

Hajjaam= barber

Hajjaam= barber

Hajjaam= barber

Hakeem= wise

Hakeem= wise

Hakeem= wise

Halaal= allowed

Halaal= allowed

Halaal= allowed

Halakat= killing

Halakat= killing

Halakat= killing

Halchal= momentum

Halchal= momentum

Halchal= momentum

Halff= oath, promise

Halff= oath, promise

Halff= oath, promise

Halfnama= affidavit

Halfnama= affidavit

Halfnama= affidavit

Halwa= indian sweet

Halwa= indian sweet

Halwa= indian sweet

Halwai= sweet maker, cook

Halwai= sweet maker, cook

Halwai= sweet maker, cook

Hamam= bathhouse specially Turk

Hamam= bathhouse specially Turk

Hamam= bathhouse specially Turk

Hamdard= considerate

Hamdard= considerate

Hamdard= considerate

Hamdard=affection

Hamdard=affection

Hamdard=affection

Hameem= hotwater

Hameem= hotwater

Hameem= hotwater

Hameer= asses

Hameer= asses

Hameer= asses

Hamesha= always

Hamesha= always

Hamesha= always

Hami= to side

Hami= to side

Hami= to side

Hamin= this

Hamin= this

Hamin= this

Hamnawas= well wisher

Hamnawas= well wisher

Hamnawas= well wisher

Handasa= technical

Haneef= pious

Haneef= pious

Haneef= pious

Haneef= pure

Haneef= pure

Haneef= pure

Haneef= upright

Haneef= upright

Haneef= upright

Hans= swan

Hans= swan

Hans= swan

Hans= swan

Hans= swan

Hans= swan

Haqiqat= reality

Haqiqat= reality

Haqiqat= reality

Haqiqat= reality

Haqiqat= reality

Haqiqat= reality

Haqiqath = in truth, really

Haqiqath = in truth, really

Haqiqath = in truth, really

Haqq= right

Haqq= right

Haqq= right

Haqq= truth, divine law

Haqq= truth, divine law

Haqq= truth, divine law

Haraam= forbidden

Haraam= forbidden

Haraam= forbidden

Harami= thief

Harami= thief

Harami= thief

Harb= batllefield, war

Harb= batllefield, war

Harb= batllefield, war

Harb= war

Harb= war

Harb= war

Hardam=every breath

Hardam=every breath

Hardam=every breath

Hareeq= fire

Hareeq= fire

Hareeq= fire

Harem= a house for Women

Harem= a house for Women

Harem= a house for Women

Harf e junoon= obsession

Harf e junoon= obsession

Harf e junoon= obsession

Harf e junoon= obsessive passion

Harf e junoon= obsessive passion

Harf e junoon= obsessive passion

Harf= alphabet

Harf= alphabet

Harf= alphabet

Hargis= emphatic

Hargis= emphatic

Hargis= emphatic

Harikh= fire

Harikh= fire

Harikh= fire

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Harir= silk

Haris= watchman

Haris= watchman

Haris= watchman

Haris= watchman, guard

Haris= watchman, guard

Haris= watchman, guard

Harjai= benefactor

Harjai= benefactor

Harjai= benefactor

Harkat = moment 

Harkat = moment

Harkat = moment

Harkat= move

Harkat= move

Harkat= move

Harkat= movement

Harkat= movement

Harkat= movement

Harpal=every moment

Harpal=every moment

Harpal=every moment

Hasad= Envy, Jalan

Hasad= Envy, Jalan

Hasad= Envy, Jalan

Haseen= beautiful

Haseen= beautiful

Haseen= beautiful

Hasmukh= ebulient, boisterous

Hasmukh= ebulient, boisterous

Hasmukh= ebulient, boisterous

Hasrat= longing

Hasrat= longing

Hasrat= longing

Hasrath= yearning

Hasrath= yearning

Hasrath= yearning

Hassad= envy

Hassad= envy

Hassad= envy

Hast= funny

Hast= funny

Hast= funny

Hasti = personna

Hasti = personna

Hasti = personna

Hasti= character

Hasti= character

Hasti= character

Hawa= breeze

Hawa= breeze

Hawa= breeze

Hawa= wind

Hawa= wind

Hawa= wind

Hawadan= meashed storage rack

Hawadan= meashed storage rack

Hawadan= meashed storage rack

Hawadan= net cupboard

Hawadan= net cupboard

Hawadan= net cupboard

Hawadis= accident

Hawadis= accident

Hawadis= accident

Hawadis= accidents

Hawadis= accidents

Hawadis= accidents

Hawass= lust

Hawass= lust

Hawass= lust

Hayat= life

Hayat= life

Hayat= life

Hayat= life

Hayat= life

Hayat= life

Hayi= live

Hayi= live

Hayi= live

Hayya =shame

Hayya =shame

Hayya =shame

Hazb e aadat= habitually

Hazb e aadat= habitually

Hazb e aadat= habitually

Hazb e mamool=ordinarily

Hazb e mamool=ordinarily

Hazb e mamool=ordinarily

Hazma= digestion

Hazma= digestion

Hazma= digestion

Heera= diamond

Heera= diamond

Heera= diamond

Herjai= companion

Herjai= companion

Herjai= companion

Hibah= gift, bequeath

Hibah= gift, bequeath

Hibah= gift, bequeath

Hidayat= advice

Hidayat= advice

Hidayat= advice

Hijr ki raat = night of waiting

Hijr ki raat = night of waiting

Hijr ki raat = night of waiting

Himayat= take side

Himayat= take side

Himayat= take side

Himmat = courage

Himmat = courage

Himmat = courage

Hisan= horse

Hisan= horse

Hisan= horse

Hizam= bones

Hizam= bones

Hizam= bones

Hoor =mythical beauty in heaven

Hoor =mythical beauty in heaven

Hoor =mythical beauty in heaven

Hosh= concious

Hosh= concious

Hosh= concious

Hosh= goodsense

Hosh= goodsense

Hosh= goodsense

Hoshiar= clever, awake

Hoshiar= clever, awake

Hoshiar= clever, awake

Hounsla= 

Hounsla=

Hounsla=

Hounsla= ability, himmat

Hounsla= ability, himmat

Hounsla= ability, himmat

Hounsla= Forbearance

Hounsla= Forbearance

Hounsla= Forbearance

Houri= angel, apsara

Houri= angel, apsara

Houri= angel, apsara

Houz= cistern

Houz= cistern

Houz= cistern

Houz= pool, cistern

Houz= pool, cistern

Houz= pool, cistern

Howda= seat on camel-elephant

Howda= seat on camel-elephant

Howda= seat on camel-elephant

Hudhud= hoopoe

Hudhud= hoopoe

Hudhud= hoopoe

Hudood= limits

Hudood= limits

Hudood= limits

Hudud= border/ limit

Hudud= border/ limit

Hudud= border/ limit

Hukook= rights

Hukook= rights

Hukook= rights

Humar= donkey

Humar= donkey

Humar= donkey

Humar= donkey

Humar= donkey

Humar= donkey

Humdam= fellow

Humdam= fellow

Humdam= fellow

Humdard= kindness

Humdard= kindness

Humdard= kindness

Humkhayal= think alike

Humkhayal= thinking alike

Humkhayal= thinking alike

Humkhayal= thinking alike

Humnasheen= close friend

Humnasheen= close friend

Humnasheen= close friend

Humnashin=living together

Humnashin=living together

Humnashin=living together

Humnavas = likeminded

Humnavas = likeminded

Humnavas = likeminded

Humnawas= close companion

Humnawaz=well wisher

Humnawaz=well wisher

Humnawaz=well wisher

Humnuma= alike

Humnuma= alike

Humnuma= alike

Humraaz= confidante

Humraaz= confidante

Humraaz= confidante

Humsafar=fellow traveller

Humsafar=fellow traveller

Humsafar=fellow traveller

Humsafar=fellow traveller

Humsafar=fellow traveller

Humsafar=fellow traveller

Humshakal= likeness

Humshakal= likeness

Humshakal= likeness

Humshakal= look alike

Humshakal= look alike

Humshakal= look alike

Humshakkal=lookalike

Humvar= accompany, 

Humvar= accompany,

Humvar= accompany,

Humwatan= fellow citizen

Hungama= uproar

Hungama= uproar

Hungama= uproar

Husn= beauty

Husn= beauty

Husn= beauty

Huzoor= respected person

Huzoor= respected person

Huzoor= respected person

Ibn mariam= son of mariam

Ibn mariam= son of mariam

Ibn mariam= son of mariam

Ibtadah= beginning

Ibtadah= beginning

Ibtadah= beginning

Ikhatta= Together

Ikhatta= Together

Ikhatta= Together

Ikhrar= acceptance

Ikhrar= acceptance

Ikhrar= acceptance

Iltima= with heart

Iltima= with heart

Iltima= with heart

Inkar= decline

Inkar= decline

Inkar= decline

Inkar= denial

Inkar= denial

Inkar= denial

Inkar= rejection of love

Inkar= rejection of love

Inkar= rejection of love

Inns= human, insan

Inns= human, insan

Inns= human, insan

Intikhal= death

Intikhal= death

Intikhal= death

Iqrarr= acceptance of love

Iqrarr= acceptance of love

Iqrarr= acceptance of love

Iraaday=professing love

Iraaday=professing love

Iraaday=professing love

Ishk= love

Ishk= love

Ishk= love

Israaf= extravagance

Israaf= extravagance

Israaf= extravagance

Israar= plead, request

Israar= plead, request

Israar= plead, request

Israrr= implore, request

Israrr= implore, request

Israrr= implore, request

Itefaq= coincidence

Itefaq= coincidence

Itefaq= coincidence

Ittardan= perfume box

Ittardan= perfume box

Ittardan= perfume box

Ittefaq= coincidence

Ittefaq= coincidence

Ittefaq= coincidence

Jaan= life

Jaan= life

Jaan= life

Jaan= life

Jaan= life

Jaan= life

Jaanisar= sacrifice life

Jaanisar= sacrifice life

Jaanisar= sacrifice life

Jaaree= promulgate

Jaaree= promulgate

Jaaree= promulgate

Jaari= going on

Jaari= going on

Jaari= going on

Jabbar= benevolence

Jabbar= benevolence

Jabbar= benevolence

Jabl= hill

Jabl= hill

Jabl= hill

Jabr= force

Jabr= force

Jabr= force

Jabr= force

Jabr= force

Jabr= force

Jadd= grandparents

Jadd= grandparents

Jadd= grandparents

Jadeed= new

Jadeed= new

Jadeed= new

Jadugar= magician

Jadugar= magician

Jadugar= magician

Jadugar= magician, sorcerer

Jadugar= magician, sorcerer

Jadugar= magician, sorcerer

Jaffa= faithful

Jaffa= faithful

Jaffa= faithful

Jaffa= unfaithful

Jaffa= unfaithful

Jaffa= unfaithful

Jagirdar= heriditary landlord

Jagirdar= heriditary landlord

Jagirdar= heriditary landlord

Jah= royal title

Jah= royal title

Jah= royal title

Jaish= military

Jaish= military

Jaish= military

Jaiz= allowed, legal

Jaiza= take stock

Jaiza= take stock

Jaiza= take stock

Jaiza= view

Jaiza= view

Jaiza= view

Jakhad= clamp, grip

Jakhad= clamp, grip

Jakhad= clamp, grip

Jakkadna=to clamp

Jakkadna=to clamp

Jakkadna=to clamp

Jalaal= intensity, anger

Jalaal= intensity, anger

Jalaal= intensity, anger

Jalal= anger

Jalal= anger

Jalal= anger

Jald= soon

Jald= soon

Jald= soon

Jalsaaz= conniving

Jalsaaz= conniving

Jalsaaz= conniving

Jalzaaz= trickster, scoundrel

Jalzaaz= trickster, scoundrel

Jalzaaz= trickster, scoundrel

Jamal = beauty

Jamal = beauty

Jamal = beauty

Jamal= beauty

Jamal= beauty

Jamal= beauty

Jamal= beauty

Jamal= beauty

Jamal= beauty

Jameel = beautiful

Jameel = beautiful

Jameel = beautiful

Jamghata= unruly gathering

Jamghata= unruly gathering

Jamghata= unruly gathering

Jamoos= sleeve

Jamoos= sleeve

Jamoos= sleeve

Jan= life

Jan= life

Jan= life

Janab= respected person

Janab= respected person

Janab= respected person

Janaman=beloved

Janaman=beloved

Janaman=beloved

Janayjana= most beloved

Janayjana= most beloved

Janayjana= most beloved

Janaza= funeral

Janaza= funeral

Janaza= funeral

Janaza= funeral cortege

Janaza= funeral cortege

Janaza= funeral cortege

Janbaaz= daring, brave

Janbaaz= daring, brave

Janbaaz= daring, brave

Janejana= most beloved

Janejana= most beloved

Janejana= most beloved

Janeman= beloved

Janeman= beloved

Janeman= beloved

Janisarry= mercenary

Janisarry= mercenary

Janisarry= mercenary

Jannat = paradise

Jannat = paradise

Jannat = paradise

Jannat= garden, heaven

Jannat= garden, heaven

Jannat= garden, heaven

Jannisar= sacrificing life

Jannisar= sacrificing life

Jannisar= sacrificing life

Janwer = animal

Janwer = animal

Janwer = animal

Jarb= medicine

Jarb= medicine

Jarb= medicine

Jarir= bookshop

Jarir= bookshop

Jarir= bookshop

Jasbaa= emotion, morale

Jasbaa= emotion, morale

Jasbaa= emotion, morale

Jasbah= fervour

Jasbah= fervour

Jasbah= fervour

Jashn= celeberation

Jashn= celeberation

Jashn= celeberation

Jattan= embolden

Jattan= embolden

Jattan= embolden

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazbaati = emotional

Jazbaati = emotional

Jazbaati = emotional

Jazbah= spirit

Jazbah= spirit

Jazbah= spirit

Jhalak=glance, look

Jhalak=glance, look

Jhalak=glance, look

Jhankar=shock, reverberations

Jhankar=shock, reverberations

Jhankar=shock, reverberations

Jhumka= earring

Jhumka= earring

Jhumka= earring

Jigar = heart

Jigar = heart

Jigar = heart

Jild= leather

Jild= leather

Jild= leather

Jild= leather

Jild= leather

Jild= leather

Jinn= a invisible creature

Jinn= a invisible creature

Jinn= a invisible creature

Jinn=an unseen creature

Jinn=an unseen creature

Jinn=an unseen creature

Jinsi= sensual

Jinsi= sensual

Jinsi= sensual

Jism= body

Jism= body

Jism= body

Josh= passion

Josh= passion

Josh= passion

Josh= passion

Josh= passion

Josh= passion

Judayi= seperation

Judayi= seperation

Judayi= seperation

Jumbish = kiss

Jumbish = kiss

Jumbish = kiss

Jumbish= kiss

Jumbish= kiss

Jumbish= kiss

Jund= host, messenger

Jung= a royal title

Jung= a royal title

Jung= a royal title

Jung= war, warrio

Jung= war, warrio

Jung= war, warrio

Junoon= obsession

Junoon= obsession

Junoon= obsession

Junoon= obsession

Junoon= obsession

Junoon= obsession

Junub= south

Junub= south

Junub= south

Kaffan= shroud

Kaffan= shroud

Kaffan= shroud

Kaffara= atonement for sins

Kaffara= atonement for sins

Kaffara= atonement for sins

Kafur= camphor

Kafur= camphor

Kafur= camphor

Kafur= camphor

Kafur= camphor

Kafur= camphor

Kalighata= strong wind

Kalighata= strong wind

Kalighata= strong wind

Kamarband= waistband

Kamarband= waistband

Kamarband= waistband

Kamarbund= waist band

Kamarbund= waist band

Kamarbund= waist band

Kamarpatta= waist band

Kamarpatta= waist band

Kamarpatta= waist band

Kambakht= unlucky

Kambakht= unlucky

Kambakht= unlucky

Kamzarf= lowly

Kamzarf= lowly

Kamzarf= lowly

Kanpatti = space above ear

Karam=kindness

Karam=kindness

Karam=kindness

Karigar= artisan

Karigar= artisan

Karigar= artisan

Karsaz= effective

Karsaz= effective

Karsaz= effective

Kasbun= dancing girl, courtesan

Kashkar= farmer

Kashkar= farmer

Kashkar= farmer

Kasht= to till

Kasht= to till

Kasht= to till

Katib=writer

Katib=writer

Katib=writer

Katta= bund, dam

Katta= bund, dam

Katta= bund, dam

Kausar= holy water

Kausar= holy water

Kausar= holy water

Khader= appreciation

Khader= appreciation

Khader= appreciation

Khahar= sister

Khahar= sister

Khahar= sister

Khail= horse

Khail= horse

Khail= horse

Khaliq= creator

Khaliq= creator

Khaliq= creator

Khalish= regret

Khalish= regret

Khalish= regret

Khambal= blanket

Khambal= blanket

Khambal= blanket

Khameer= yeast

Khameer= yeast

Khameer= yeast

Khanapuri= form filling

Khanapuri= form filling

Khanapuri= form filling

Khandan= family

Khandan= family

Khandan= family

Khanjar= dagger

Khanjar= dagger

Khanjar= dagger

Khankhah= hospice

Khankhah= hospice

Khankhah= hospice

Khankhah= hospice

Khankhah= hospice

Khankhah= hospice

Khanzeer= pig

Khanzeer= pig

Khanzeer= pig

Khanzeer= pig

Khanzeer= pig

Khanzeer= pig

Khanzeer= swine, pig

Khanzeer= swine, pig

Khanzeer= swine, pig

Kharazdar= indebted

Kharazdar= indebted

Kharazdar= indebted

Kharza= debt

Kharza= debt

Kharza= debt

Khasiath= speciality

Khasiath= speciality

Khasiath= speciality

Khasid=messenger

Khasid=messenger

Khasid=messenger

Khata= mistake

Khata= mistake

Khata= mistake

Khatl= murder, slaughter

Khatl= murder, slaughter

Khatl= murder, slaughter

Khauf= fear, darr

Khauf= fear, darr

Khauf= fear, darr

Khayam= sit in prayer

Khayam= sit in prayer

Khayam= sit in prayer

Khubsurat= goodlooking

Khubsurat= goodlooking

Khubsurat= goodlooking

Khudsir= stubborn

Khudsir= stubborn

Khudsir= stubborn

Khuhkaar= ferocious, dangerous

Khuhkaar= ferocious, dangerous

Khuhkaar= ferocious, dangerous

Khukhar= deadly

Khukhar= deadly

Khukhar= deadly

Khumar= Intoxication

Khumar= Intoxication

Khumar= Intoxication

Khuraq= dose

Khuraq= dose

Khuraq= dose

Khurbat= nearness, relation

Khurbat= nearness, relation

Khurbat= nearness, relation

KhushFahmi= misconception

KhushFahmi= misconception

KhushFahmi= misconception

Khushnuma= goodlooking

Khushnuma= goodlooking

Khushnuma= goodlooking

Khuskhat= caligraphy

Khuskhat= caligraphy

Khuskhat= caligraphy

Khwab = dream

Khwab = dream

Khwab = dream

Kirdar= character

Kofta= meat dumpling

Kofta= meat dumpling

Kofta= meat dumpling

Kuff= slap

Kuff= slap

Kuff= slap

Kwaish= wish

Kwaish= wish

Kwaish= wish

Laaj= sentiment

Laaj= sentiment

Laaj= sentiment

Labrayz= full to the brim

Labrayz= full to the brim

Labrayz= full to the brim

Laeeq= able

Laeeq= able

Laeeq= able

Lagam= rein

Lagam= rein

Lagam= rein

Lagam= rein of horse camel etc

Lagam= rein of horse camel etc

Lagam= rein of horse camel etc

Lamhe= moments

Lamhe= moments

Lamhe= moments

Langar= ship’s anchor, kichen

Langar= ship’s anchor, kichen

Langar= ship’s anchor, kichen

Larzish= aberration

Larzish= aberration

Larzish= aberration

Lateef= subtle

Lateef= subtle 

Lateef= subtle

Lateef= subtle

Lateef= subtle

Lateef= subtle

Latif = subtle

Latif = subtle

Latif = subtle

Latif=subtle

Latif=subtle

Latif=subtle

Lavz= word

Lavz= word

Lavz= word

Lazath = tasteful 

Lazath = tasteful

Lazath = tasteful

 Lub= lips

 Lub= lips

Lub= lips

Lulu= pearl

Lulu= pearl

Lulu= pearl

Maarifath = knowledge of 

Maarifath = knowledge of

Maarifath = knowledge of

Machan= watchtower

Machan= watchtower

Machan= watchtower

Macherdan= mosquitonet

Macherdan= mosquitonet

Macherdan= mosquitonet

Madhosh= not in senses

Madhosh= not in senses

Madhosh= not in senses

Magar= but, if

Magar= but, if

Magar= but, if

Maghrib= west

Maghrib= west

Maghrib= west

Magrabhi= moroccan

Magrabhi= moroccan

Magrabhi= moroccan

Mahaal= difficult

Mahaal= difficult

Mahaal= difficult

Mahaal= difficult

Maharat= expertise

Maharat= expertise

Maharat= expertise

Mahaz= front

Mahaz= front

Mahaz= front

Mahaz= front, sector

Mahaz= front, sector

Mahaz= front, sector

Mahaz= front, sector

Mahaz= just an

Mahaz= just an

Mahaz= just an

Mahir= expert

Mahir= expert

Mahir= expert

Mahjabeen= goodlooking

Mahjabeen= goodlooking

Mahjabeen= goodlooking

Mahsool= levy, tax

Mahsool= levy, tax

Mahsool= levy, tax

Mahsool= tax, cess

Mahsool= tax, cess

Mahsool= tax, cess

Mahsoos= feeling

Mahsoos= feeling

Mahsoos= feeling

Mai= wine

Mai= wine

Mai= wine

Maikhana=Tavern, bar

Maikhana=Tavern, bar

Maikhana=Tavern, bar

Maiqada=wine glass

Maiqada=wine glass

Maiqada=wine glass

Majboor= compulsion

Majboor= compulsion

Majboor= compulsion

Majboor= restricted

Majboor= restricted

Majboor= restricted

Majmua= group, more than one

Majmua= group, more than one

Majmua= group, more than one

Makhfarat= Forgiveness after dead

Makhfarat= Forgiveness after dead

Makhfarat= Forgiveness after dead

Makhruh = forbidden

Makhta arz hain=The name of poet

Makhta arz hain=The name of poet

Makhta arz hain=The name of poet

Makhtool= deceased,1 who is killed

Makhtool= deceased,1 who is killed

Makhtool= deceased,1 who is killed

Malaal=regret

Malaal=regret

Malaal=regret

Malba= debris

Manazir = scenes

Manazir = scenes

Manazir = scenes

Manda= herd

Manda= herd

Manda= herd

Mangater= fiance/fiancee

Mangater= fiance/fiancee

Mangater= fiance/fiancee

Mangni= proposal of marriage 

Mangni= proposal of marriage

Mangni= proposal of marriage

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed, damned

Manhoos= accursed, damned

Manhoos= accursed, damned

Mankebaat=solution

Mankebaat=solution

Mankebaat=solution

Mannat= 

Mannat=

Mannat=

Manqool= Quoted from

Manqool= Quoted from

Manqool= Quoted from

Mansab= annuity,  fixed income

Mansab= annuity,  fixed income

Mansab= annuity,  fixed income

Mansabdar= Pensioner

Mansabdar= Pensioner

Mansabdar= Pensioner

Mansub= proposed

Mansub= proposed

Mansub= proposed

Mantik= logic

Mantik= logic

Mantik= logic

Mantik= logic

Manzar= scene

Manzar= scene

Manzar= scene

Manzur= accept

Manzur= accept

Manzur= accept

Manzuri= acceptance

Manzuri= acceptance

Manzuri= acceptance

Maqaam= place, jagah

Maqaam= place, jagah

Maqaam= place, jagah

Maqool= reason

Maqool= reason

Maqool= reason

Maqool= reasonable

Maqool= reasonable

Maqool= reasonable

Maqsus = special

Maqsus = special

Maqsus = special

Maqtool= deceased

Maqtool= deceased

Maqtool= deceased

Marda= manliness

Marda= manliness

Marda= manliness

Marjaan= coral

Marjaan= coral

Marjaan= coral

Marjaan= coral, sea gem

Marjaan= coral, sea gem

Marjaan= coral, sea gem

Marjan= coral

Marjan= coral

Marjan= coral

Markaz= centre

Markaz= centre

Markaz= centre

Markaz= centre

Markaz= centre

Markaz= centre

Marmur=marble

Marmur=marble

Marmur=marble

Marsia= eulogy

Marsia= eulogy

Marsia= eulogy

Masarrat= pleasing

Masarrat= pleasing

Masarrat= pleasing

Masbah=enclosure

Masbah=enclosure

Masbah=enclosure

Mashaal= torch of flame

Mashaal= torch of flame

Mashaal= torch of flame

Mashaal=torch

Mashaal=torch

Mashaal=torch

Mashakath = deligence, hardwork

Mashakath = deligence, hardwork

Mashakath = deligence, hardwork

Mashaqat= plead

Mashaqat= plead

Mashaqat= plead

Mashaqat= striving

Mashaqat= striving

Mashaqat= striving

Mashgul= busy

Mashgul= busy

Mashgul= busy

Mashkoor= thankful

Mashkoor= thankful

Mashkoor= thankful

Mashkoor= thankful, grateful

Mashkoor= thankful, grateful

Mashkoor= thankful, grateful

Mashook= women who is loved

Mashook= women who is loved

Mashook= women who is loved

Mashoor = famous

Mashoor = famous

Mashoor = famous

Mashoor= famous

Mashoor= famous

Mashoor= famous

Mashoor= famous

Mashoor= famous

Mashoor= famous

Mashriq= east

Mashriq= east

Mashriq= east

Mashruh= project

Masih= Jesus

Masih= Jesus

Masih= Jesus

Maslay= problems

Maslay= problems

Maslay= problems

Masnad= throne like seat

Masnad= throne like seat

Masnad= throne like seat

Masnad=soft throne

Masnad=soft throne

Masnad=soft throne

Masroor= happiness

Masroor= happiness

Masroor= happiness

Masti= fun

Masti= fun

Masti= fun

Masti= lust, daze

Masti= lust, daze

Masti= lust, daze

Matla=Horizon, 

Matla=Horizon,

Matla=Horizon,

Matla=Horizon,

Matla=Horizon, 
Mahaal= difficult
Misaal= example
Mahaz= front, sector
Humshakkal=lookalike
Humkhayal= think alike
Humnawas= close companion
Humwatan= fellow citizen
Nashr=to publicize
Nujoomi= astrologer
Jund= host, messenger
Jaiz= allowed, legal
Najaiz= illegal, illegitimate
Malba= debris
Mantik= logic
Ghair mantik= illogical
Ghair kanuni= against law
Ghair munasib=  impossible
Handasa= technical
Mohandis= engineer
Munafiq= hypocrite
Makhruh = forbidden
Mashruh= project
Munker= bad deeds
Kasbun= dancing girl, courtesan
Kanpatti = space above ear
Kirdar= character

Matredhana=motherhood

Matredhana=motherhood

Matredhana=motherhood

Mauj= wave

Mauj= wave

Mauj= wave

Mauj= wave

Mauj= wave

Mauj= wave

Mausam = season

Mausam = season

Mausam = season

Mausam= season

Mausam= season

Mausam= season

Mauzoo= suitable

Mauzoo= suitable

Mauzoo= suitable

Mayasar= available

Mayasar= available

Mayasar= available

Mayasar= available

Mayasar= available

Mayasar= available

Mayth= dead

Mayth= dead

Mayth= dead

Mayub= incorrect

Mayub= incorrect

Mayub= incorrect

Mazaar= mausoleum

Mazaar= mausoleum

Mazaar= mausoleum

Mazboot= strong

Mazboot= strong

Mazboot= strong

Mazdoor= labour

Mazdoor= labour

Mazdoor= labour

Mazmoon= paragraph, text

Mazmoon= paragraph, text

Mazmoon= paragraph, text

Mazmoon=written note

Mazmoon=written note

Mazmoon=written note

Meenabazar= beauty parlor

Meenabazar= beauty parlor

Meenabazar= beauty parlor

Meeras= inheritance

Meeras= inheritance

Meeras= inheritance

Mehak= smell

Mehak= smell

Mehak= smell

Mehez= simply

Mehez= simply

Mehez= simply

Mehfil= party, compamy

Mehfil= party, compamy

Mehfil= party, compamy

Mehnat= hardwork

Mehnat= hardwork

Mehnat= hardwork

Mehndi= henna

Mehndi= henna

Mehndi= henna

Mela= fair

Mela= fair

Mela= fair

Mezban= host

Mezban= host

Mezban= host

Mezza= buffet

Mezza= buffet

Mezza= buffet

Mezzah= buffet, variety of dishes

Mezzah= buffet, variety of dishes

Mezzah= buffet, variety of dishes

Mikhat= boundary, limit

Mikhat= boundary, limit

Mikhat= boundary, limit

Mikhat= boundary, precints

Mikhat= boundary, precints

Mikhat= boundary, precints

Minath= beg, plead

Minath= beg, plead

Minath= beg, plead

Minnat= strive

Minnat= strive

Minnat= strive

Miqdad= density

Miqdad= density

Miqdad= density

Miqdad= one who is rembered

Miqdad= one who is rembered

Miqdad= one who is rembered

Miqdar= dosage, quaintity

Miqdar= dosage, quaintity

Miqdar= dosage, quaintity

Miqdar= quaintity

Miqdar= quaintity

Miqdar= quaintity

Miqdar= quantity

Miqdar= quantity

Miqdar= quantity

Mirasni= folk singer

Mirasni= folk singer

Mirasni= folk singer

Misaal=   “

Misaal= example

Misaal= example

Misaal= example

Misaal= example

Misaal= example

Misaal= example

Misaal= example

Misaal=   “

Misaal=   “

Misaj= temperment, character

Misaj= temperment, character

Misaj= temperment, character

Mismaar= to finish off

Mismaar= to finish off

Mismaar= to finish off

Misqal= tiny

Misqal= tiny

Misqal= tiny

Misri= rock candy

Misri= rock candy

Misri= rock candy

Misrr= egypt

Misrr= egypt

Misrr= egypt

Mithai= sweetmeat

Mithai= sweetmeat

Mithai= sweetmeat

Mizaj= mix liquids

Mizaj= mix liquids

Mizaj= mix liquids

Mizaz= temperment

Mizaz= temperment

Mizaz= temperment

Mochi= cobbler

Mochi= cobbler

Mochi= cobbler

Mohandis= engineer

Mohandis= engineer

Mohandis= engineer

Mohandis= engineer

Mohataram= respected

Mohataram= respected

Mohataram= respected

Mohataram= respectful

Mohataram= respectful

Mohataram= respectful

Mohazibana= Respectable way

Mohazibana= Respectable way

Mohazibana= Respectable way

Mohtarram= respected

Mohtarram= respected

Mohtarram= respected

Momin = believer

Momin = believer

Momin = believer

Momin= believer

Momin= believer

Momin= believer

Motabar= trusted

Motabar= trusted

Motabar= trusted

Motaber= modest 

Motaber= modest

Motaber= modest

Mouj= wave

Mouj= wave

Mouj= wave

Mouj=party

Mouj=party

Mouj=party

Moulud= birth

Moulud= birth

Moulud= birth

Mouta= funeral

Mouta= funeral

Mouta= funeral

Mouza= socks

Mouza= socks

Mouza= socks

Mowlid= celeberation of birth

Mowlid= celeberation of birth

Mowlid= celeberation of birth

Mudatthir= clothed

Mudatthir= clothed

Mudatthir= clothed

Muflisy= poverty, ghareebi

Muflisy= poverty, ghareebi

Muflisy= poverty, ghareebi

Muharrik= writer, historian

Muharrik= writer, historian

Muharrik= writer, historian

Mujarrab= benificial

Mujarrab= benificial

Mujarrab= benificial

Mukammil = fulfill

Mukammil = fulfill

Mukammil = fulfill

Mukarrar= request repeat to singer

Mukarrar= request repeat to singer

Mukarrar= request repeat to singer

Mulazim= servant, employeenm

Mulazim= servant, employeenm

Mulazim= servant, employeenm

Mulk=country

Mulk=country

Mulk=country

Mulzim= accused

Mulzim= accused

Mulzim= accused

Mulzim= criminal

Mulzim= criminal

Mulzim= criminal

Munafiq= hypocrite

Munasib= appropriate

Munasib= appropriate

Munasib= appropriate

Munasib= possible, reasonable

Munasib= possible, reasonable

Munasib= possible, reasonable

Munasibat= relation

Munasibat= relation

Munasibat= relation

Munasibath = possiblity

Munasibath = possiblity

Munasibath = possiblity

Munawar= lighting-lighted

Munawar= lighting-lighted

Munawar= lighting-lighted

Munazim = organized

Munazim = organized

Munazim = organized

Munir= good

Munir= good

Munir= good

Munker= bad deeds

Munsab= annuity

Munsab= annuity

Munsab= annuity

Muntazar= waiting, anxious

Muntazar= waiting, anxious

Muntazar= waiting, anxious

Muntazer= waiting

Muntazer= waiting

Muntazer= waiting

Muntazim = superintedent

Muntazim = superintedent

Muntazim = superintedent

Muqarar= fixed

Muqarar= fixed

Muqarar= fixed

Muqeem = resident 

Muqeem = resident

Muqeem = resident

Muqliss= sincere

Muqliss= sincere

Muqliss= sincere

Muqtasar= meagre

Muqtasar= meagre

Muqtasar= meagre

Muqtasar= meagre, small

Muqtasar= meagre, small

Muqtasar= meagre, small

Muqtasir = limited, small

Muqtasir = limited, small

Muqtasir = limited, small

Muraba= square

Muraba= square

Muraba= square

Murabbah= jam

Murabbah= jam

Murabbah= jam

Murasna= gush

Murasna= gush

Murasna= gush

Muroor= traffic police

Muroor= traffic police

Muroor= traffic police

Murshud =religious guide

Murshud =religious guide

Murshud =religious guide

Musadiq= truthful

Musadiq= truthful

Musadiq= truthful

Musafir=traveller

Musafir=traveller

Musafir=traveller

Musallad = to hoist, empower

Musallad = to hoist, empower

Musallad = to hoist, empower

Musammah= pedigreeb

Musammah= pedigreeb

Musammah= pedigreeb

Musavvir= painter, photographer

Musavvir= painter, photographer

Musavvir= painter, photographer

Mushaff=sacred scripture

Mushaff=sacred scripture

Mushaff=sacred scripture

Mushrik= non believer

Mushrik= non believer

Mushrik= non believer

Mushrik= unbeliever

Mushrik= unbeliever

Mushrik= unbeliever

Mushwar= errand

Mushwar= errand

Mushwar= errand

Mushwar= errands

Mushwar= errands

Mushwar= errands

Mussalad= to foist

Mussalad= to foist

Mussalad= to foist

Mustakhar= permenant

Mustakhar= permenant

Mustakhar= permenant

Mustakhbil= future

Mustakhbil= future

Mustakhbil= future

Mustakhil= permanant

Mustakhil= permanant

Mustakhil= permanant

Mustaqal= permanant

Mustaqal= permanant

Mustaqal= permanant

Mustaqbil = destiny

Mustaqbil = destiny

Mustaqbil = destiny

Musuki = musical

Musuki = musical

Musuki = musical

Mutabigh= according to

Mutabigh= according to

Mutabigh= according to

Mutakki= godfearing

Mutakki= godfearing

Mutakki= godfearing

Mutasib= affected

Mutasib= affected

Mutasib= affected

Mutmayeen= content, satisfied

Mutmayeen= content, satisfied

Mutmayeen= content, satisfied

Muzammil= shrouded

Muzammil= shrouded

Muzammil= shrouded

Muzi= recalcirant, incorrigble

Muzi= recalcirant, incorrigble

Muzi= recalcirant, incorrigble

Muzzi= crooked

Muzzi= crooked

Muzzi= crooked

Naadan= a simpleton

Naadan= a simpleton

Naadan= a simpleton

Naas= people

Naas= people

Naas= people

Nadaan= innocent, guileless

Nadaan= innocent, guileless

Nadaan= innocent, guileless

Nadir=highest point

Nadir=highest point

Nadir=highest point

Naeem= heavenly

Naeem= heavenly

Naeem= heavenly

Nafr=single person

Nafr=single person

Nafr=single person

Nagardan= jewlery box

Nagardan= jewlery box

Nagardan= jewlery box

Nahar= river

Nahar= river

Nahar= river

Nain= eyes

Nain= eyes

Nain= eyes

Naishakkar= sugarcane

Naishakkar= sugarcane

Naishakkar= sugarcane

Najaiz= illegal, illegitimate

Najas= unclean, impure

Najas= unclean, impure

Najas= unclean, impure

Nakhal = copy, false

Nakhal = copy, false

Nakhal = copy, false

Nakhara= drumbeat

Nakhara= drumbeat

Nakhara= drumbeat

Nakhil= palm tree

Nakhil= palm tree

Nakhil= palm tree

Nakhs= design

Nakhs= design

Nakhs= design

Nakhskar= designer

Nakhskar= designer

Nakhskar= designer

Naksh = drawing, outine, sketch

Naksh = drawing, outine, sketch

Naksh = drawing, outine, sketch

Namabar= postman

Namabar= postman

Namabar= postman

Namakhool= unreasonable

Namakhool= unreasonable

Namakhool= unreasonable

Namaqool= unreasonable

Namaqool= unreasonable

Namaqool= unreasonable

Namard = emuch

Namard = emuch

Namard = emuch

Namchi= well known

Namchi= well known

Namchi= well known

Namoos= mosquito, macher

Namoos= mosquito, macher

Namoos= mosquito, macher

Namukamal= Adhura, incomplete

Namukamal= Adhura, incomplete

Namukamal= Adhura, incomplete

Namukammil= unfulfilled

Namukammil= unfulfilled

Namukammil= unfulfilled

Namurad= unsavvy

Namurad= unsavvy

Namurad= unsavvy

Namuz= tight breeches

Namuz= tight breeches

Namuz= tight breeches

Naqli= spurious, fake

Naqli= spurious, fake

Naqli= spurious, fake

Naqsh= design

Naqsh= design

Naqsh= design

Naqsha= drawing

Naqsha= drawing

Naqsha= drawing

Naseem= cool breeze

Naseem= cool breeze

Naseem= cool breeze

Nasha= elation, intoxication

Nasha= elation, intoxication

Nasha= elation, intoxication

Nasheman = nest, home

Nasheman = nest, home

Nasheman = nest, home

Nashr=to publicize

Nashtar = cutter, knife

Nashtar = cutter, knife

Nashtar = cutter, knife

Nasiath= advice

Nasiath= advice

Nasiath= advice

Nastik= apostate

Nastik= apostate

Nastik= apostate

Natajrubakari = inexperience

Natajrubakari = inexperience

Natajrubakari = inexperience

Nazeer=example

Nazeer=example

Nazeer=example

Nazm= poetry

Nazm= poetry

Nazm= poetry

Nazneen= beautiful woman

Nazneen= beautiful woman

Nazneen= beautiful woman

Nazuk=delicate

Nazuk=delicate

Nazuk=delicate

Neela= blue

Neela= blue

Neela= blue

Nichod= squeeze

Nichod= squeeze

Nichod= squeeze

Nichod= squeeze, condensed form

Nichod= squeeze, condensed form

Nichod= squeeze, condensed form

Nifaas= cleanliness

Nifaas= cleanliness

Nifaas= cleanliness

Nigah =look

Nigah =look

Nigah =look

Nikahnama= Certificate of Nikah

Nikahnama= Certificate of Nikah

Nikahnama= Certificate of Nikah

Niyaz = to get

Niyaz = to get

Niyaz = to get

Nizbat= engagement

Nizbat= engagement

Nizbat= engagement

Nizbat= engagement

Nizbat= engagement

Nizbat= engagement

Noor= light

Noor= light

Noor= light

Noor= luminience

Noor= luminience

Noor= luminience

Nujoomi= astrologer

Numaish = display

Numaish = display

Numaish = display

Numaish= exhibition

Numaish= exhibition

Numaish= exhibition

Numaish= exhibition

Numaish= exhibition

Numaish= exhibition

Nuskha= prescription

Nuskha= prescription

Nuskha= prescription

Paigham=message

Paigham=message

Paigham=message

Pakkad= grip, catch

Pakkad= grip, catch

Pakkad= grip, catch

Pandan= ornament box 

Pandan= ornament box

Pandan= ornament box

Pankadi= petal

Pankadi= petal

Pankadi= petal

Pankhdi= flowe petal

Pankhdi= flowe petal

Pankhdi= flowe petal

Pari= angel, beauty

Pari= angel, beauty

Pari= angel, beauty

Parsayi = Righteous

Parsayi = Righteous

Parsayi = Righteous

Parvat= hills, mountain

Parvat= hills, mountain

Parvat= hills, mountain

Pasbaan= nearness

Pasbaan= nearness

Pasbaan= nearness

Pashemaan= embarassed

Pashemaan= embarassed

Pashemaan= embarassed

Pasmanda= lively

Pasmanda= lively

Pasmanda= lively

Paspayi= dissappointment

Paspayi= dissappointment

Paspayi= dissappointment

Pazmanzer= overview

Pazmanzer= overview

Pazmanzer= overview

Phurti= nimble

Phurti= nimble

Phurti= nimble

Pichdi= behind, backward

Pichdi= behind, backward

Pichdi= behind, backward

Pichlay= bygone

Pichlay= bygone

Pichlay= bygone

Pidar= son

Pidar= son

Pidar= son

Pisar= father

Pisar= father

Pisar= father

Puchon= ask

Puchon= ask

Puchon= ask

Purana= old, ancient

Purana= old, ancient

Purana= old, ancient

Pursish= visiting the sick

Pursish= visiting the sick

Pursish= visiting the sick

Pyar= love

Pyar= love

Pyar= love

Qadeem= old, ancient

Qadeem= old, ancient

Qadeem= old, ancient

Qamar = moon

Qamar = moon

Qamar = moon

Qandaq= dyke, 

Qandaq= dyke,

Qandaq= dyke,

Qasiday= stories

Qasiday= stories

Qasiday= stories

Qatil= killer

Qatil= killer

Qatil= killer

Qirat= Quran recitat

Qirat= Quran recitat

Qirat= Quran recitat

Qiyanath= conten

Qiyanath= conten

Qiyanath= conten

Qumar= intoxication

Qumar= intoxication

Qumar= intoxication

Qurban= sacrifice

Qurban= sacrifice

Qurban= sacrifice

Rab= god

Rab= god

Rab= god

Rabalameen= lord of the worlds

Rabalameen= lord of the worlds

Rabalameen= lord of the worlds

Rafiq= friend

Rafiq= friend

Rafiq= friend

Rafta rafta= slowly slowly

Rafta rafta= slowly slowly

Rafta rafta= slowly slowly

Raftaar = speed

Raftaar = speed

Raftaar = speed

Raftaar= speed

Raftaar= speed

Raftaar= speed

Raftaar= speed

Raftaar= speed

Raftaar= speed

Raghbat= closeness

Raghbat= closeness

Raghbat= closeness

Rahbar = guide

Rahbar = guide

Rahbar = guide

Raheem= forgiving

Raheem= forgiving

Raheem= forgiving

Rahguzar=path, pedestrian

Rahguzar=path, pedestrian

Rahguzar=path, pedestrian

Ranayain= blushes 

Ranayain= blushes

Ranayain= blushes

Ranayyiaa= subtleness

Ranayyiaa= subtleness

Ranayyiaa= subtleness

Ranjish= anguish

Ranjish= anguish

Ranjish= anguish

Ranjish= despair

Ranjish= despair

Ranjish= despair

Rasam= ritual

Rasam= ritual

Rasam= ritual

Ravish = obsession, dhun

Ravish = obsession, dhun

Ravish = obsession, dhun

Razai= comforter

Razai= comforter

Razai= comforter

Razamand= agree

Razamand= agree

Razamand= agree

Razamandi= approval

Razamandi= approval

Razamandi= approval

Riha= fragnance

Riha= fragnance

Riha= fragnance

Rind= drunkard

Rind= drunkard

Rind= drunkard

Rindh= the drunk, drunkard

Rindh= the drunk, drunkard

Rindh= the drunk, drunkard

Roti= unleaven flatbread

Roti= unleaven flatbread

Roti= unleaven flatbread

Rounakh= beauty

Rounakh= beauty

Rounakh= beauty

Rozgar= livelihood

Rozgar= livelihood

Rozgar= livelihood

Rozi= wage

Rozi= wage

Rozi= wage

Rozmarra= dailylife

Rozmarra= dailylife

Rozmarra= dailylife

Ruhnuma= surreal

Ruhnuma= surreal

Ruhnuma= surreal

Rukku= bend down in prayer

Rukku= bend down in prayer

Rukku= bend down in prayer

Ruman= pomegranate

Ruman= pomegranate

Ruman= pomegranate

Runamayi = first look at bride

Runamayi = first look at bride

Runamayi = first look at bride

Runumaayi= first look at bride

Runumaayi= first look at bride

Runumaayi= first look at bride

 Saakhi= who pours wine

 Saakhi= who pours wine

Saakhi= who pours wine

Sabr= patience

Sabr= patience

Sabr= patience

Sabr= patience

Sabr= patience

Sabr= patience

Sadaa= goodwish, blessing

Sadaa= goodwish, blessing

Sadaa= goodwish, blessing

Sadaqat= certification

Sadaqat= certification

Sadaqat= certification

Sadeek= friend

Sadeek= friend

Sadeek= friend

Sadeqa= giving alms

Sadeqa= giving alms

Sadeqa= giving alms

Sadq= alms

Sadq= alms

Sadq= alms

Safed= white

Safed= white

Safed= white

Sagai= engagement

Sagai= engagement

Sagai= engagement

Sagar= lake, ocean

Sagar= lake, ocean

Sagar= lake, ocean

Sahel= shore, kinara

Sahel= shore, kinara

Sahel= shore, kinara

Saif= sword

Saif= sword

Saif= sword

Saif= sword

Saif= sword

Saif= sword

Salasil= heavenly fountain

Salasil= heavenly fountain

Salasil= heavenly fountain

Saman= possesion

Saman= possesion

Saman= possesion

Samavor= a vessel for making tea

Samavor= a vessel for making tea

Samavor= a vessel for making tea

Samawaat= heaven

Samawaat= heaven

Samawaat= heaven

Samawat= heavens

Samawat= heavens

Samawat= heavens

Sanavar= adorning

Sanavar= adorning

Sanavar= adorning

Sanduq= wooden chest

Sanduq= wooden chest

Sanduq= wooden chest

Sangsar= stoning

Sangsar= stoning

Sangsar= stoning

Sangtarash= sculptor

Sangtarash= sculptor

Sangtarash= sculptor

Sannata= silence

Sannata= silence

Sannata= silence

Santoor= a string instrument

Santoor= a string instrument

Santoor= a string instrument

Saqr= burst

Saqr= burst

Saqr= burst

Sar= head

Sar= head

Sar= head

Sarahnay= bedside

Sarahnay= bedside

Sarahnay= bedside

Sarai = travel lodge

Sarai = travel lodge

Sarai = travel lodge

Sarai= travel lodge

Sarai= travel lodge

Sarai= travel lodge

Sarana= to encourage

Sarana= to encourage

Sarana= to encourage

Saraybazaar= open, unhidden

Saraybazaar= open, unhidden

Saraybazaar= open, unhidden

Sarb= cold

Sarb= cold

Sarb= cold

Sarbaazi= voluntary military service

Sarbaazi= voluntary military service

Sarbaazi= voluntary military service

Sarbarah= leader

Sarbarah= leader

Sarbarah= leader

Sardar= tribal head

Sardar= tribal head

Sardar= tribal head

Sarf= spend

Sarf= spend

Sarf= spend

Sarkash = compelling

Sarkash = compelling

Sarkash = compelling

Sarkash= struggle

Sarkash= struggle

Sarkash= struggle

Sarkash= thrilling

Sarkash= thrilling

Sarkash= thrilling

Sarkus= circus

Sarkus= circus

Sarkus= circus

Sarpech=Jewelery on Royal Turbans

Sarpech=Jewelery on Royal Turbans

Sarpech=Jewelery on Royal Turbans

Saterr = stage

Saterr = stage

Saterr = stage

Satr= rank, stair

Satr= rank, stair

Satr= rank, stair

Saudagar= trader

Saudagar= trader

Saudagar= trader

Sawar= horse rider

Sawar= horse rider

Sawar= horse rider

Sawary= carriage

Sawary= carriage

Sawary= carriage

Sazish = intrigue

Sazish = intrigue

Sazish = intrigue

Sazish= intrigue

Sazish= intrigue

Sazish= intrigue

Seedi= stair

Seedi= stair

Seedi= stair

Seerat= character

Seerat= character

Seerat= character

Shabab= beauty of youth

Shabab= beauty of youth

Shabab= beauty of youth

Shabab=youth, beauty

Shabab=youth, beauty

Shabab=youth, beauty

Shafaqath = benevolence

Shafaqath = benevolence

Shafaqath = benevolence

Shafkhat= Affection, Sneh

Shafkhat= Affection, Sneh

Shafkhat= Affection, Sneh

Shahsawar= mounted rider

Shahsawar= mounted rider

Shahsawar= mounted rider

Shahwath= virility

Shahwath= virility

Shahwath= virility

Shaikji= puritan who doesnt drink

Shaikji= puritan who doesnt drink

Shaikji= puritan who doesnt drink

Shair= urdu poetry

Shair= urdu poetry

Shair= urdu poetry

Shairi= poetry recital

Shairi= poetry recital

Shairi= poetry recital

Shajar= tree

Shajar= tree

Shajar= tree

Shakkar= sugar, sweet

Shakkar= sugar, sweet

Shakkar= sugar, sweet

Shaks=petson

Shaks=petson

Shaks=petson

Shaksiyat= personality

Shaksiyat= personality

Shaksiyat= personality

Shami= of syrian origin, meat patty

Shami= of syrian origin, meat patty

Shami= of syrian origin, meat patty

Shamil= to mix

Shamil= to mix

Shamil= to mix

Shaqks= person

Shaqks= person

Shaqks= person

Sharaab = wine 

Sharaab = wine

Sharaab = wine

Sharir= naughty

Sharir= naughty

Sharir= naughty

Sharqia= eastern

Sharqia= eastern

Sharqia= eastern

Shartt= condition, wager

Shartt= condition, wager

Shartt= condition, wager

Shayari=Urdu poetry

Shayari=Urdu poetry

Shayari=Urdu poetry

Shehr= city

Shehr= city

Shehr= city

Sherbet= juice

Sherbet= juice

Sherbet= juice

Shiddat= intensity

Shiddat= intensity

Shiddat= intensity

Shikast= defeat

Shikast= defeat

Shikast= defeat

Shirk= apostate

Shirk= apostate

Shirk= apostate

Shum = smell 

Shum = smell

Shum = smell

Shumal= north

Shumal= north

Shumal= north

Shurta= local police

Shurta= local police

Shurta= local police

Singardan= makeup box

Singardan= makeup box

Singardan= makeup box

Singardan= makeup box

Singardan= makeup box

Singardan= makeup box

Sirdan= headgear

Sirdan= headgear

Sirdan= headgear

Sirf= just, only

Sirf= just, only

Sirf= just, only

Sirir= bed

Sirir= bed

Sirir= bed

Sirpech= ornament on crown/head

Sirpech= ornament on crown/head

Sirpech= ornament on crown/head

Sirpech= turban ornament

Sirpech= turban ornament

Sirpech= turban ornament

Siya= black

Siya= black

Siya= black

Sooth= cotton, coarse cloth

Sooth= cotton, coarse cloth

Sooth= cotton, coarse cloth

Soz Labb= pouting, luscious lips

Soz Labb= pouting, luscious lips

Soz Labb= pouting, luscious lips

Sugand= fragnance

Sugand= fragnance

Sugand= fragnance

Suhana= peaceful, scenic

Suhana= peaceful, scenic

Suhana= peaceful, scenic

Sujjud= prostration

Sujjud= prostration

Sujjud= prostration

Sukunat= residence

Sukunat= residence

Sukunat= residence

Sulah= peace, compromise

Sulah= peace, compromise

Sulah= peace, compromise

Sur= tone

Sur= tone

Sur= tone

Surathaal= circumstances

Surathaal= circumstances

Surathaal= circumstances

Surkhuru= successful

Surkhuru= successful

Surkhuru= successful

Suroor= bliss 

Suroor= bliss

Suroor= bliss

Suroor= enchantment

Suroor= enchantment

Suroor= enchantment

Suroor= intoxication, heady

Suroor= intoxication, heady

Suroor= intoxication, heady

Suu= directions

Suu= directions

Suu= directions

Taaruff= introduction

Taaruff= introduction

Taaruff= introduction

Tabadla= transfer

Tabadla= transfer

Tabadla= transfer

Tabakh= firmament

Tabakh= firmament

Tabakh= firmament

Tabassum= smile, blossom

Tabassum= smile, blossom

Tabassum= smile, blossom

Tafreeh= roaming

Tafreeh= roaming

Tafreeh= roaming, tour

Tahrir= writing

Tahrir= writing

Tahrir= writing

Tajir = businessman

Tajir = businessman

Tajir = businessman

Tajruba = experience

Tajruba = experience

Tajruba = experience

Takraar= argument

Takraar= argument

Takraar= argument

Talatum= storm

Talatum= storm

Talatum= storm

Talatum= storm

Talatum= storm

Taleem= education

Taleem= education

Taleem= education

Tamanna = wish Arzoo

Tamanna = wish Arzoo

Tamanna = wish Arzoo

Tanhayi= loneliness

Tanhayi= loneliness

Tanhayi= lonelinness

Tanqeeth= criticize, correct

Tanqeeth= extend, criticize

Tanqeeth= extend, criticize

Tanveer= goodlooking

Tanveer= goodlooking

Tanveer= goodlooking

Tanzil= revelation

Tanzil= revelation

Tanzil= revelation

Tanzz= sarcasm

Tanzz= sarcasm

Tanzz= sarcasm

Taqdir = destiny

Taqdir = destiny

Taqdir = destiny

Taqdir= destiny

Taqdir= destiny

Tarbiyat= upbringing

Tarbiyat= upbringing

Tarbiyat= upbringing

Tartil= Qura recital melodious voice

Tartil= Qura recital melodious voice

Tartil= Quran recital melodious voice

Tasalli= comfort

Tasalli= comfort

Tasalli= comfort, at ease

Tasavur= imagination

Tasavur= imagination

Tasavur= imagination

Tasdeeq= attest

Tasdeeq= attest

Tasdeeq= confirm, attest

Tasdeeq= confirm, attest

Tasdeeq= confirm, attest

Tashreef= respected

Tashreef= respected

Tashreef= respected

Tassawuf= sufi saints order

Tassawuf= sufi saints order

Tassawuf= sufi saints order

Tasvir= photo

Tasvir= photo

Tasvir= photo, painting

Tawajo ka mohtaj= request your attention

Tawajo ka mohtaj= your attention 

Tawajo ka mohtaj= your attention

Tazia= lamentation

Tazia= lamentation

Tazia= lamentation

Teen= fig

Teen= fig

Teen= fig

Teer= arrow

Teer= arrow

Teer= arrow

Teerkaman = bow

Teerkaman = bow

Teerkaman = bow

Tejriyan= gushing

Tejriyan= gushing

Tejriyan= gushing forth

Tezab= acid

Tezab= acid

Tezab= acid

The meaning of Urdu words

The meaning of Urdu words

Tijori= safe

Tijori= safe

Tijori= safe

Toshadan= tiffin box

Toshadan= tiffin box

Toshadan= tiffin box

Toshedan= tiffinbox

Toshedan= tiffinbox

Tota= parrot, copycat

Tota= parrot, copycat

Totaa= parrot, copycat

Tujjar= businesmen

Tujjar= businesmen

Tujjar= businesmen

Tur= mountain

Tur= mountain

Tur= mountain

Turbat= mausoleum

Turbat= mausoleum

Turbat= mausoleum

Tuwaal= towel

Tuwaal= towel

Tuwaal= towel

Ugaldan= spitoon

Ugaldan= spitoon

Ugaldan= spitoon

Ukhtajana

Ukhtajana

Ukhtajana= upsurge

Umr= age

Umr= age

Umr= age

Unsiyat= attachment, affection

Unsiyat= attachment, affection

Unsiyat= attachment, affection

Unsiyath = sentimental attachment

Unsiyath = sentimental attachment

Unsiyath = sentimental attachment

Urduni= jordanian

Urduni= jordanian

Urduni= jordanian

Vaiz = a speaker 

Vaiz = a speaker

Vaiz = a speaker

Waada=promise

Waada=promise

Waada=promise

Waath= promised

Wafa=faith

Wafa=faith

Wafa=faith

Wafat= death

Wafat= death

Wafat= death, demise

Waffa= faith

Waffa= faith

Waffa= faith

Wahi= divine revelation

Wahi= divine revelation

Wahi= divine revelation

Wahmi=  Supertitious

Wahmi=  Supertitious

Wahmi=  Supertitious,

Wahshat= Tension 

Wahshat= Tension

Wahshat= Tension, fear of the grave

Waiz= lecturer, speaker

Waiz= lecturer, speaker

Waiz= lecturer, speaker

Wajeh= reason

Wajeh= reason

Wajeh= reason

Waqia=incident

Waqia=incident

Waqia=incident

Wasal ki raat = suhaag raat

Wasal ki raat = suhaag raat

Wasal ki raat = suhaag raat

Wasiath= will

Wasiath= will

Wasiath= will

Watan= country, nation

Watan= country, nation

Watan= country, nation

Wazahat= explanation

Wazahat= explanation

Wazahat= explanation

Wazn= weight, substance

Wazn= weight, substance

Wazn= weight, substance

Yakut= ruby

Yakut= ruby

Yakut= ruby

Yakut= ruby

Yakut= ruby

Yateem= orphan

Yateem= orphan

Yateem= orphan

Yateemkhana= orphanage

Yateemkhana= orphanage

Yateemkhana= orphanage

Zadozi= silver-gold embroidery

Zadozi= silver-gold embroidery

Zaikha= taste, mazza

Zaikha= taste, mazza

Zaikha= taste, mazza

Zairegour= under consideration

Zairegour= under consideration

Zairegour= under consideration

Zaitun= olive

Zaitun= olive

Zaitun= olive

Zakhira= accumulation

Zakhira= accumulation

Zakhira= accumulation

Zakir =  “

Zakir =  speaker

Zakir =  “

Zamarud= emerald

Zamarud= emerald

Zamarud= emerald

Zameen=land

Zameen=land

Zameen=land

Zameer= character

Zameer= character

Zameer= character, conscience

Zamin= land

Zamin= land

Zamin= land, earth

Zamin= land, earth

Zamin= land, earth

Zamindar= landlord

Zamindar= landlord

Zamindar= landlord

Zan= women

Zan= women

Zan= women

Zan=women

Zan=women

Zanzabil= ginger

Zanzabil= ginger

Zanzabil= ginger, adrak

Zanzabil= ginger, adrak

Zanzabil= ginger, adrak

Zanzabila= a holy spring

Zanzabila= a holy spring

Zanzabila= a holy spring

Zanzeer= chain

Zanzeer= chain

Zanzeer= chain

Zanzir= chain

Zanzir= chain

Zanzir= chain

Zar= wealth

Zar= wealth

Zar= wealth

Zarb= cut, wound

Zarb= cut, wound

Zarb= cut, wound

Zard= red

Zard= red

Zard= red

Zardosi= silver embroidery

Zardosi= silver embroidery

Zardosi= silver embroidery

Zardozi= silver-gold embroidery

Zari= a coplola over a saints grave

Zari= embroided with Gold/Silk

Zari= embroided with Gold/Silk

Zari= embroided with Gold/Silk

Zaroor= sure

Zaroor= sure

Zaroor= sure

Zarra= atom, particle

Zarra= atom, particle

Zarra= atom, particle

Zarri= a coplola over a saints grave

Zarri= a coplola over a saints grave

Zarurat= necessity

Zarurat= necessity

Zarurat= necessity

Zeen= stirrup

Zeen= stirrup

Zeen= stirrup

Zein= stirrup of horse

Zein= stirrup of horse

Zein= stirrup of horse

Zer=wealth, gold

Zer=wealth, gold

Zer=wealth, gold

Zerkaiz= fertile

Zerkaiz= fertile

Zerkaiz= fertile

Zibah= slaughter, kill

Zibah= slaughter, kill

Zibah= slaughter, kill

Zinath= adornments, beauty

Zinath= adornments, beauty

Zinath= adornments, beauty

Zoujan= pairs

Zoujan= pairs

Zoujan= pairs

Zouk= taste, delectable

Zouk= taste, delectable

Zouk= taste, delectable

Zulfiqar= 2 edged sword

Zulfiqar= 2 edged sword

Zulfiqar= 2 edged sword

Zuroor= for sure

Zuroor= for sure

Zuroor= for sure

Abr = clouds
Achanak= suddenly, surprisingly
Adna = little, of no value
Afzal= excellence
Ahbaab= friends, dost
Ahbab=friends
Ahmar= red
Ain= doe eyes
Ainain= 2 fountains
Aksar = often
Alam= flag, parcham
Alam=Emblems in Ashurkhana
Alampana= His Majesty
Alfaz=words
Almania= germany
Almas= uncut diamond
Ameen= Amen
Anaam= cattle
Anaam= cattle
Anasir = matter
Andalusian=spanish
Angardan= briar, stove
Angardar= coal stove
Anhar= rivers
Ankmicholi= blindman bluff
Anmol= priceless
Anwar= Lights
Apaniyath= closeness, familiarity
Ardth= earth
Arsh= lofty throne, heaven
Aseel = pedigree
Aseer= graveness
Ashiana= nest or home
Ashik=a man who loves
Ashk= Tears
Ashkas= persons
Ashqas= persons
Ashraaf= respected people
Ashurkhana= a shia religious place
Asl = original, true
Asliyat = reality
Ast = it
Astana=foundation
Attar= perfume
Awkhab = Hawk
Aytraaf= confess
Azbaab= reasons
Azeem= great
Azeez= nearness, close
Aziz= loving
Azziyath= mental cruelty
Baakhi=remaining
Baam= deafening
Baaz = hawk
Baaz aya = i have had enough
Baazi= turn
Badbaghal= bat
Badguman= bhatkana
Badmash= rascal
Badmash= rascal
Badmash= scoundrel
Badnaam= infamous
Badnuma=ugly
Badoor= ward off
Badsurat= uglylooking
Baghbagh= very very happy
Bahaal= waived
Bahaar= Spring
Baharhaal= however
Bahayya= shameless
Bahr= sea
Bahr= sea, samandar
Bahrain= 2 seas
Bahtar=better
Bairaag= parody
Baladh= city, town
Baladia= town council
Bandagi= obesience, salute
Baniyaz = not to get
Bann= part of shair
Baraham = without compassion
Barahana=mollify
Barahm= illusion
Baras= year
Barath= wedding procession
Baraz= pour
Barcha= spear
Bard= cold
Barham= neverthless
Barish= rain
Barkath= blessing
Barpa= create
Barpa= notriety
Barq= lightening
Barq= lightning
Barree = acquit
Barrri= aquited
Barruh= on face of
Barsaat=rain
Barsat= rain
Barser= available
Bartan= pottery
Barukhi = to avoid, coldness
Basar= to live
Bassad= capacity
Basti= slum
Bawar= appear
Bayguna=innocent
Baywafa =faithless
Bayzuban= dumb, tongueless
Bazaukat=sometimes
Bazuband= armband
Bazubund= armband
Bebaak= unabashed, bold
Behadd= intense
Behesth= heaven, jannat
Behlana= console
Bekaar = useless
Bemaanay= without substance
Bemisaal= without comparison
Berber= nomad
Besur= toneless
Bharam= Illusion
Bhawar= whirlpool
Bijli= lightning
Biradar= brother
Bistar= bed
Boghcha= bundle of clothes
Boondh= drops
Budh = idol
Bukl= mule
Bulakkad= forgetful
Bulund= high
Bulund= high
Bulund=high, towering
Buniyad= foundation, start
Burakash= shredder
Burdobari= moderation
Burrakash= shredder
Buzkhashi= Horseriding game
Buzurg= big, elderly
Buzurg= elderly
By
Chabuk= whip
Chaddar = a flower offering
Chalbaaz= trickster
Chalbaz= trickster
Chamcha= spoon, supporter
Chanchal= vivavious
Chandanhar= gold locket
Chasm= eye
Chaudvi ka chand = full moon
Chaukanna= alert
Chaukusi= alertness
Chayn= peace
Cherwaha= shepherd
Chobdar= carriage driver
Chofar= chauffeur, driver
Chowki= a bench for Alams
Chowkidar= watchman
Chudail= witch
Chunachay= neverthless
Churi= knife
Dafn= burial
Dagha=Jilt in love
Daldal= swamp
Daman e waqt= time span
Daman=span, aanchal
Danishgah= university
Danishgah= university
Danishmand= knowledgable
Danishwer=.knowledge, educated
Darasall= infact
Dard= pain, remorse
Dargah= a muslim shrine
Darguzar= wayfarer
Darmiyan= inbetween
Darri= coarse carpet
Daryadil= beneovelent
Darzi= tailor
Dastakhat= signature
Daur= times
Deedar= sighting, seeing last
Deegar= other
Deen= true faith
Deewar= wall
Dhall= shield
Dhangar= herder
Dhatti= a cloth adorning Alams
Dhoop= sunshine
Dil = heart
Dilchasp=interesting
Dildar=heartfelt
Dilkash= likable, pleasing
Dillagi= joking
Diwangi= madness, obsession
Dosakh = hell
Dowla= royal title
Dua= prayer, supplication
Duff= push
Dushwar= difficult
Elaaj= treatment
Faasla= distance
Fakhiya= fruits
Fanateer= pedigree horses
Farikh= idle, having time on hand
Farmaish= wish, preference
Fasikh= scribe who writes letters
Fauj= army
Firdaus= heaven
Firman = Royal degree
Fitna=mischief
Fokhiyat= preference
Fuluk= boat
Ghaar= cave
Ghafoor= merciful
Ghaliban= probably
Gham e douran= tragedy of life
Gham e rafta= tragedy of travel
Ghame e jaana=tragedy of love
Ghata= wind, breeze
Ghatia= low grade
Ghaysu=womens long hair
Ghazab= trouble
Ghazi= brave, courageous
Ghodasawar= horserider
Ghourtalab= For considering
Ghum e daoran=wordly sorrow
Ghum e jaana= sadness due to love
Godhbarh=childbirth
Gommad= dome
Gubara= bubble, baloon
Guftaar = speech
Guftaar= talking
Gul= flower bud
Gulbadan= flower body/shape
Gulbadana= fragrant bodyodour
Guldan= flower vase
Gulistan= flower garden
Gulkhand= mashed rosepetals
Gulraaz= flower filled
Gulzar = pleasant
Gulzar= rosy
Gumnaam= annonymous
Gumshuda= lost
Gunagar= sinner
Guncha= bouquet
Gurbath= poverty
Haadsa=accident
Haar= hot
Hadad= blacksmith
Hadad= blacksmith
Hadsay= incidents
Hafta= weekly
Hairaan= surprise
Hairat= amazement, shock
Hairatnaak= surprising
Haiwan= animal
Hajjaam= barber
Hakeem= wise
Halaal= allowed
Halakat= killing
Halchal= momentum
Halff= oath, promise
Halfnama= affidavit
Halwa= indian sweet
Halwai= sweet maker, cook
Hamam= bathhouse specially Turk
Hamdard= considerate
Hamdard=affection
Hameem= hotwater
Hameer= asses
Hamesha= always
Hami= to side
Hamin= this
Hamnawas= well wisher
Haneef= pious
Haneef= pure
Haneef= upright
Hans= swan
Hans= swan
Haqiqat= reality
Haqiqat= reality
Haqiqath = in truth, really
Haqq= right
Haqq= truth, divine law
Haraam= forbidden
Harami= thief
Harb= batllefield, war
Harb= war
Hardam=every breath
Hareeq= fire
Harem= a house for Women
Harf e junoon= obsession
Harf e junoon= obsessive passion
Harf= alphabet
Hargis= emphatic
Harikh= fire
Harir= silk
Harir= silk
Harir= silk
Haris= watchman
Haris= watchman, guard
Harjai= benefactor
Harkat = moment
Harkat= move
Harkat= movement
Harpal=every moment
Hasad= Envy, Jalan
Haseen= beautiful
Hasmukh= ebulient, boisterous
Hasrat= longing
Hasrath= yearning
Hassad= envy
Hast= funny
Hasti = personna
Hasti= character
Hawa= breeze
Hawa= wind
Hawadan= meashed storage rack
Hawadan= net cupboard
Hawadis= accident
Hawadis= accidents
Hawass= lust
Hayat= life
Hayat= life
Hayi= live
Hayya =shame
Hazb e aadat= habitually
Hazb e mamool=ordinarily
Hazma= digestion
Heera= diamond
Herjai= companion
Hibah= gift, bequeath
Hidayat= advice
Hijr ki raat = night of waiting
Himayat= take side
Himmat = courage
Hisan= horse
Hizam= bones
Hoor =mythical beauty in heaven
Hosh= concious
Hosh= goodsense
Hoshiar= clever, awake
Hounsla=
Hounsla= ability, himmat
Hounsla= Forbearance
Houri= angel, apsara
Houz= cistern
Houz= pool, cistern
Howda= seat on camel-elephant
Hudhud= hoopoe
Hudood= limits
Hudud= border/ limit
Hukook= rights
Humar= donkey
Humar= donkey
Humdam= fellow
Humdard= kindness
Humkhayal= thinking alike
Humnasheen= close friend
Humnashin=living together
Humnavas = likeminded
Humnawaz=well wisher
Humnuma= alike
Humraaz= confidante
Humsafar=fellow traveller
Humsafar=fellow traveller
Humshakal= likeness
Humshakal= look alike
Humvar= accompany,
Hungama= uproar
Husn= beauty
Huzoor= respected person
Ibn mariam= son of mariam
Ibtadah= beginning
Ikhatta= Together
Ikhrar= acceptance
Iltima= with heart
Inkar= decline
Inkar= denial
Inkar= rejection of love
Inns= human, insan
Intikhal= death
Iqrarr= acceptance of love
Iraaday=professing love
Ishk= love
Israaf= extravagance
Israar= plead, request
Israrr= implore, request
Itefaq= coincidence
Ittardan= perfume box
Ittefaq= coincidence
Jaan= life
Jaan= life
Jaanisar= sacrifice life
Jaaree= promulgate
Jaari= going on
Jabbar= benevolence
Jabl= hill
Jabr= force
Jabr= force
Jadd= grandparents
Jadeed= new
Jadugar= magician
Jadugar= magician, sorcerer
Jaffa= faithful
Jaffa= unfaithful
Jagirdar= heriditary landlord
Jah= royal title
Jaish= military
Jaiza= take stock
Jaiza= view
Jakhad= clamp, grip
Jakkadna=to clamp
Jalaal= intensity, anger
Jalal= anger
Jald= soon
Jalsaaz= conniving
Jalzaaz= trickster, scoundrel
Jamal = beauty
Jamal= beauty
Jamal= beauty
Jameel = beautiful
Jamghata= unruly gathering
Jamoos= sleeve
Jan= life
Janab= respected person
Janaman=beloved
Janayjana= most beloved
Janaza= funeral
Janaza= funeral cortege
Janbaaz= daring, brave
Janejana= most beloved
Janeman= beloved
Janisarry= mercenary
Jannat = paradise
Jannat= garden, heaven
Jannisar= sacrificing life
Janwer = animal
Jarb= medicine
Jarir= bookshop
Jasbaa= emotion, morale
Jasbah= fervour
Jashn= celeberation
Jattan= embolden
Jazba= fervour
Jazba= fervour
Jazba= fervour
Jazba= fervour
Jazbaati = emotional
Jazbah= spirit
Jhalak=glance, look
Jhankar=shock, reverberations
Jhumka= earring
Jigar = heart
Jild= leather
Jild= leather
Jinn= a invisible creature
Jinn=an unseen creature
Jinsi= sensual
Jism= body
Josh= passion
Josh= passion
Judayi= seperation
Jumbish = kiss
Jumbish= kiss
Jung= a royal title
Jung= war, warrio
Junoon= obsession
Junoon= obsession
Junub= south
Kaffan= shroud
Kaffara= atonement for sins
Kafur= camphor
Kafur= camphor
Kalighata= strong wind
Kamarband= waistband
Kamarbund= waist band
Kamarpatta= waist band
Kambakht= unlucky
Kamzarf= lowly
Karam=kindness
Karigar= artisan
Karsaz= effective
Kashkar= farmer
Kasht= to till
Katib=writer
Katta= bund, dam
Kausar= holy water
Khader= appreciation
Khahar= sister
Khail= horse
Khaliq= creator
Khalish= regret
Khambal= blanket
Khameer= yeast
Khanapuri= form filling
Khandan= family
Khanjar= dagger
Khankhah= hospice
Khankhah= hospice
Khanzeer= pig
Khanzeer= pig
Khanzeer= swine, pig
Kharazdar= indebted
Kharza= debt
Khasiath= speciality
Khasid=messenger
Khata= mistake
Khatl= murder, slaughter
Khauf= fear, darr
Khayam= sit in prayer
Khubsurat= goodlooking
Khudsir= stubborn
Khuhkaar= ferocious, dangerous
Khukhar= deadly
Khumar= Intoxication
Khuraq= dose
Khurbat= nearness, relation
KhushFahmi= misconception
Khushnuma= goodlooking
Khuskhat= caligraphy
Khwab = dream
Kofta= meat dumpling
Kuff= slap
Kwaish= wish
Laaj= sentiment
Labrayz= full to the brim
Laeeq= able
Lagam= rein
Lagam= rein of horse camel etc
Lamhe= moments
Langar= ship’s anchor, kichen
Larzish= aberration
Lateef= subtle
Lateef= subtle
Latif = subtle
Latif=subtle
Lavz= word
Lazath = tasteful
Lub= lips
Lulu= pearl
Maarifath = knowledge of
Machan= watchtower
Macherdan= mosquitonet
Madhosh= not in senses
Magar= but, if
Maghrib= west
Magrabhi= moroccan
Mahaal= difficult
Maharat= expertise
Mahaz= front
Mahaz= front, sector
Mahaz= just an
Mahir= expert
Mahjabeen= goodlooking
Mahsool= levy, tax
Mahsool= tax, cess
Mahsoos= feeling
Mai= wine
Maikhana=Tavern, bar
Maiqada=wine glass
Majboor= compulsion
Majboor= restricted
Majmua= group, more than one
Makhfarat= Forgiveness after dead
Makhta arz hain=The name of poet
Makhtool= deceased,1 who is killed
Malaal=regret
Manazir = scenes
Manda= herd
Mangater= fiance/fiancee
Mangni= proposal of marriage
Manhoos= accursed
Manhoos= accursed
Manhoos= accursed, damned
Mankebaat=solution
Mannat=
Manqool= Quoted from
Mansab= annuity, fixed income
Mansabdar= Pensioner
Mansub= proposed
Mantik= logic
Manzar= scene
Manzur= accept
Manzuri= acceptance
Maqaam= place, jagah
Maqool= reason
Maqool= reasonable
Maqsus = special
Maqtool= deceased
Marda= manliness
Marjaan= coral
Marjaan= coral, sea gem
Marjan= coral
Markaz= centre
Markaz= centre
Marmur=marble
Marsia= eulogy
Masarrat= pleasing
Masbah=enclosure
Mashaal= torch of flame
Mashaal=torch
Mashakath = deligence, hardwork
Mashaqat= plead
Mashaqat= striving
Mashgul= busy
Mashkoor= thankful
Mashkoor= thankful, grateful
Mashook= women who is loved
Mashoor = famous
Mashoor= famous
Mashoor= famous
Mashriq= east
Masih= Jesus
Maslay= problems
Masnad= throne like seat
Masnad=soft throne
Masroor= happiness
Masti= fun
Masti= lust, daze
Matla=Horizon,
Matla=Horizon,
Mahaal= difficult
Misaal= example
Mahaz= front, sector
Humshakkal=lookalike
Humkhayal= think alike
Humnawas= close companion
Humwatan= fellow citizen
Nashr=to publicize
Nujoomi= astrologer
Jund= host, messenger
Jaiz= allowed, legal
Najaiz= illegal, illegitimate
Malba= debris
Mantik= logic
Ghair mantik= illogical
Ghair kanuni= against law
Ghair munasib= impossible
Handasa= technical
Mohandis= engineer
Munafiq= hypocrite
Makhruh = forbidden
Mashruh= project
Munker= bad deeds
Kasbun= dancing girl, courtesan
Kanpatti = space above ear
Kirdar= character
Matredhana=motherhood
Mauj= wave
Mauj= wave
Mausam = season
Mausam= season
Mauzoo= suitable
Mayasar= available
Mayasar= available
Mayth= dead
Mayub= incorrect
Mazaar= mausoleum
Mazboot= strong
Mazdoor= labour
Mazmoon= paragraph, text
Mazmoon=written note
Meenabazar= beauty parlor
Meeras= inheritance
Mehak= smell
Mehez= simply
Mehfil= party, compamy
Mehnat= hardwork
Mehndi= henna
Mela= fair
Mezban= host
Mezza= buffet
Mezzah= buffet, variety of dishes
Mikhat= boundary, limit
Mikhat= boundary, precints
Minath= beg, plead
Minnat= strive
Miqdad= density
Miqdad= one who is rembered
Miqdar= dosage, quaintity
Miqdar= quaintity
Miqdar= quantity
Mirasni= folk singer
Misaal= example
Misaal= example
Misaal= ”
Misaj= temperment, character
Mismaar= to finish off
Misqal= tiny
Misri= rock candy
Misrr= egypt
Mithai= sweetmeat
Mizaj= mix liquids
Mizaz= temperment
Mochi= cobbler
Mohandis= engineer
Mohataram= respected
Mohataram= respectful
Mohazibana= Respectable way
Mohtarram= respected
Momin = believer
Momin= believer
Motabar= trusted
Motaber= modest
Mouj= wave
Mouj=party
Moulud= birth
Mouta= funeral
Mouza= socks
Mowlid= celeberation of birth
Mudatthir= clothed
Muflisy= poverty, ghareebi
Muharrik= writer, historian
Mujarrab= benificial
Mukammil = fulfill
Mukarrar= request repeat to singer
Mulazim= servant, employeenm
Mulk=country
Mulzim= accused
Mulzim= criminal
Munasib= appropriate
Munasib= possible, reasonable
Munasibat= relation
Munasibath = possiblity
Munawar= lighting-lighted
Munazim = organized
Munir= good
Munsab= annuity
Muntazar= waiting, anxious
Muntazer= waiting
Muntazim = superintedent
Muqarar= fixed
Muqeem = resident
Muqliss= sincere
Muqtasar= meagre
Muqtasar= meagre, small
Muqtasir = limited, small
Muraba= square
Murabbah= jam
Murasna= gush
Muroor= traffic police
Murshud =religious guide
Musadiq= truthful
Musafir=traveller
Musallad = to hoist, empower
Musammah= pedigreeb
Musavvir= painter, photographer
Mushaff=sacred scripture
Mushrik= non believer
Mushrik= unbeliever
Mushwar= errand
Mushwar= errands
Mussalad= to foist
Mustakhar= permenant
Mustakhbil= future
Mustakhil= permanant
Mustaqal= permanant
Mustaqbil = destiny
Musuki = musical
Mutabigh= according to
Mutakki= godfearing
Mutasib= affected
Mutmayeen= content, satisfied
Muzammil= shrouded
Muzi= recalcirant, incorrigble
Muzzi= crooked
Naadan= a simpleton
Naas= people
Nadaan= innocent, guileless
Nadir=highest point
Naeem= heavenly
Nafr=single person
Nagardan= jewlery box
Nahar= river
Nain= eyes
Naishakkar= sugarcane
Najas= unclean, impure
Nakhal = copy, false
Nakhara= drumbeat
Nakhil= palm tree
Nakhs= design
Nakhskar= designer
Naksh = drawing, outine, sketch
Namabar= postman
Namakhool= unreasonable
Namaqool= unreasonable
Namard = emuch
Namchi= well known
Namoos= mosquito, macher
Namukamal= Adhura, incomplete
Namukammil= unfulfilled
Namurad= unsavvy
Namuz= tight breeches
Naqli= spurious, fake
Naqsh= design
Naqsha= drawing
Naseem= cool breeze
Nasha= elation, intoxication
Nasheman = nest, home
Nashtar = cutter, knife
Nasiath= advice
Nastik= apostate
Natajrubakari = inexperience
Nazeer=example
Nazm= poetry
Nazneen= beautiful woman
Nazuk=delicate
Neela= blue
Nichod= squeeze
Nichod= squeeze, condensed form
Nifaas= cleanliness
Nigah =look
Nikahnama= Certificate of Nikah
Niyaz = to get
Nizbat= engagement
Nizbat= engagement
Noor= light
Noor= luminience
Numaish = display
Numaish= exhibition
Numaish= exhibition
Nuskha= prescription
Paigham=message
Pakkad= grip, catch
Pandan= ornament box
Pankadi= petal
Pankhdi= flowe petal
Pari= angel, beauty
Parsayi = Righteous
Parvat= hills, mountain
Pasbaan= nearness
Pashemaan= embarassed
Pasmanda= lively
Paspayi= dissappointment
Pazmanzer= overview
Phurti= nimble
Pichdi= behind, backward
Pichlay= bygone
Pidar= son
Pisar= father
Puchon= ask
Purana= old, ancient
Pursish= visiting the sick
Pyar= love
Qadeem= old, ancient
Qamar = moon
Qandaq= dyke,
Qasiday= stories
Qatil= killer
Qirat= Quran recitat
Qiyanath= conten
Qumar= intoxication
Qurban= sacrifice
Rab= god
Rabalameen= lord of the worlds
Rafiq= friend
Rafta rafta= slowly slowly
Raftaar = speed
Raftaar= speed
Raftaar= speed
Raghbat= closeness
Rahbar = guide
Raheem= forgiving
Rahguzar=path, pedestrian
Ranayain= blushes
Ranayyiaa= subtleness
Ranjish= anguish
Ranjish= despair
Rasam= ritual
Ravish = obsession, dhun
Razai= comforter
Razamand= agree
Razamandi= approval
Riha= fragnance
Rind= drunkard
Rindh= the drunk, drunkard
Roti= unleaven flatbread
Rounakh= beauty
Rozgar= livelihood
Rozi= wage
Rozmarra= dailylife
Ruhnuma= surreal
Rukku= bend down in prayer
Ruman= pomegranate
Runamayi = first look at bride
Runumaayi= first look at bride
Saakhi= who pours wine
Sabr= patience
Sabr= patience
Sadaa= goodwish, blessing
Sadaqat= certification
Sadeek= friend
Sadeqa= giving alms
Sadq= alms
Safed= white
Sagai= engagement
Sagar= lake, ocean
Sahel= shore, kinara
Saif= sword
Saif= sword
Salasil= heavenly fountain
Saman= possesion
Samavor= a vessel for making tea
Samawaat= heaven
Samawat= heavens
Sanavar= adorning
Sanduq= wooden chest
Sangsar= stoning
Sangtarash= sculptor
Sannata= silence
Santoor= a string instrument
Saqr= burst
Sar= head
Sarahnay= bedside
Sarai = travel lodge
Sarai= travel lodge
Sarana= to encourage
Saraybazaar= open, unhidden
Sarb= cold
Sarbaazi= voluntary military service
Sarbarah= leader
Sardar= tribal head
Sarf= spend
Sarkash = compelling
Sarkash= struggle
Sarkash= thrilling
Sarkus= circus
Sarpech=Jewelery on Royal Turbans
Saterr = stage
Satr= rank, stair
Saudagar= trader
Sawar= horse rider
Sawary= carriage
Sazish = intrigue
Sazish= intrigue
Seedi= stair
Seerat= character
Shabab= beauty of youth
Shabab=youth, beauty
Shafaqath = benevolence
Shafkhat= Affection, Sneh
Shahsawar= mounted rider
Shahwath= virility
Shaikji= puritan who doesnt drink
Shair= urdu poetry
Shairi= poetry recital
Shajar= tree
Shakkar= sugar, sweet
Shaks=petson
Shaksiyat= personality
Shami= of syrian origin, meat patty
Shamil= to mix
Shaqks= person
Sharaab = wine
Sharir= naughty
Sharqia= eastern
Shartt= condition, wager
Shayari=Urdu poetry
Shehr= city
Sherbet= juice
Shiddat= intensity
Shikast= defeat
Shirk= apostate
Shum = smell
Shumal= north
Shurta= local police
Singardan= makeup box
Singardan= makeup box
Sirdan= headgear
Sirf= just, only
Sirir= bed
Sirpech= ornament on crown/head
Sirpech= turban ornament
Siya= black
Sooth= cotton, coarse cloth
Soz Labb= pouting, luscious lips
Sugand= fragnance
Suhana= peaceful, scenic
Sujjud= prostration
Sukunat= residence
Sulah= peace, compromise
Sur= tone
Surathaal= circumstances
Surkhuru= successful
Suroor= bliss
Suroor= enchantment
Suroor= intoxication, heady
Suu= directions
Taaruff= introduction
Tabadla= transfer
Tabakh= firmament
Tabassum= smile, blossom
Tafreeh= roaming
Tahrir= writing
Tajir = businessman
Tajruba = experience
Takraar= argument
Talatum= storm
Talatum= storm
Taleem= education
Tamanna = wish Arzoo
Tanhayi= loneliness
Tanqeeth= extend, criticize
Tanveer= goodlooking
Tanzil= revelation
Tanzz= sarcasm
Taqdir = destiny
Taqdir= destiny
Tarbiyat= upbringing
Tartil= Qura recital melodious voice
Tasalli= comfort
Tasavur= imagination
Tasdeeq= attest
Tasdeeq= confirm, attest
Tashreef= respected
Tassawuf= sufi saints order
Tasvir= photo
Tawajo ka mohtaj= your attention
Tazia= lamentation
Teen= fig
Teer= arrow
Teerkaman = bow
Tejriyan= gushing
Tezab= acid
The meaning of Urdu words
Tijori= safe
Toshadan= tiffin box
Toshedan= tiffinbox
Tota= parrot, copycat
Tujjar= businesmen
Tur= mountain
Turbat= mausoleum
Tuwaal= towel
Ugaldan= spitoon
Ukhtajana
Umr= age
Unsiyat= attachment, affection
Unsiyath = sentimental attachment
Urduni= jordanian
Vaiz = a speaker
Waada=promise
Wafa=faith
Wafat= death
Waffa= faith
Wahi= divine revelation
Wahmi= Supertitious
Wahshat= Tension
Waiz= lecturer, speaker
Wajeh= reason
Waqia=incident
Wasal ki raat = suhaag raat
Wasiath= will
Watan= country, nation
Wazahat= explanation
Wazn= weight, substance
Yakut= ruby
Yakut= ruby
Yateem= orphan
Yateemkhana= orphanage
Zadozi= silver-gold embroidery
Zaikha= taste, mazza
Zairegour= under consideration
Zaitun= olive
Zakhira= accumulation
Zakir = ”
Zamarud= emerald
Zameen=land
Zameer= character
Zamin= land
Zamin= land, earth
Zamindar= landlord
Zan= women
Zan=women
Zanzabil= ginger
Zanzabil= ginger, adrak
Zanzabila= a holy spring
Zanzeer= chain
Zanzir= chain
Zar= wealth
Zarb= cut, wound
Zard= red
Zardosi= silver embroidery
Zari= embroided with Gold/Silk
Zaroor= sure
Zarra= atom, particle
Zarri= a coplola over a saints grave
Zarurat= necessity
Zeen= stirrup
Zein= stirrup of horse
Zer=wealth, gold
Zerkaiz= fertile
Zibah= slaughter, kill
Zinath= adornments, beauty
Zoujan= pairs
Zouk= taste, delectable
Zulfiqar= 2 edged sword
Zuroor= for sure

Aasman= sky

Abr = clouds

Achanak= suddenly, surprisingly

Adna = little, of no value

Afzal= excellence

Ahbaab= friends, dost

Ahbab=friends

Ahmar= red

Ain= doe eyes

Ainain= 2 fountains

Aksar = often

Alam= flag, parcham

Alam=Emblems in Ashurkhana

Alampana= His Majesty

Alfaz=words

Almania= germany

Almas= uncut diamond

Ameen= Amen

Anaam= cattle

Anaam= cattle

Anasir = matter

Andalusian=spanish

Angardan= briar, stove

Angardar= coal stove

Anhar= rivers

Ankmicholi= blindman bluff

Anmol= priceless

Anwar= Lights

Apaniyath= closeness, familiarity

Ardth= earth

Arsh= lofty throne, heaven

Aseel = pedigree

Aseer= graveness

Ashiana= nest or home

Ashik=a man who loves

Ashk= Tears

Ashkas= persons

Ashqas= persons

Ashraaf= respected people

Ashurkhana= a shia religious place

Asl = original, true

Asliyat = reality

Ast = it

Astana=foundation

Attar= perfume

Awkhab = Hawk

Aytraaf= confess

Azbaab= reasons

Azeem= great

Azeez= nearness, close

Aziz= loving

Azziyath= mental cruelty

Baakhi=remaining

Baam= deafening

Baaz = hawk

Baaz aya = i have had enough

Baazi= turn

Badbaghal= bat

Badguman= bhatkana

Badmash= rascal

Badmash= rascal

Badmash= scoundrel

Badnaam= infamous

Badnuma=ugly

Badoor= ward off

Badsurat= uglylooking

Baghbagh= very very happy

Bahaal= waived

Bahaar= Spring

Baharhaal= however

Bahayya= shameless

Bahr= sea

Bahr= sea, samandar

Bahrain= 2 seas

Bahtar=better

Bairaag= parody

Baladh= city, town

Baladia= town council

Bandagi= obesience, salute

Baniyaz = not to get

Bann= part of shair

Baraham = without compassion

Barahana=mollify

Barahm= illusion

Baras= year

Barath= wedding procession

Baraz= pour

Barcha= spear

Bard= cold

Barham= neverthless

Barish= rain

Barkath= blessing

Barpa= create

Barpa= notriety

Barq= lightening

Barq= lightning

Barree = acquit

Barrri= aquited

Barruh= on face of

Barsaat=rain

Barsat= rain

Barser= available

Bartan= pottery

Barukhi = to avoid, coldness

Basar= to live

Bassad= capacity

Basti= slum

Bawar= appear

Bayguna=innocent

Baywafa =faithless

Bayzuban= dumb, tongueless

Bazaukat=sometimes

Bazuband= armband

Bazubund= armband

Bebaak= unabashed, bold

Behadd= intense

Behesth= heaven, jannat

Behlana= console

Bekaar = useless

Bemaanay= without substance

Bemisaal= without comparison

Berber= nomad

Besur= toneless

Bharam= Illusion

Bhawar= whirlpool

Bijli= lightning

Biradar= brother

Bistar= bed

Boghcha= bundle of clothes

Boondh= drops

Budh = idol

Bukl= mule

Bulakkad= forgetful

Bulund= high

Bulund= high

Bulund=high, towering

Buniyad= foundation, start

Burakash= shredder

Burdobari= moderation

Burrakash= shredder

Buzkhashi= Horseriding game

Buzurg= big, elderly

Buzurg= elderly

By

Chabuk= whip

Chaddar = a flower offering

Chalbaaz= trickster

Chalbaz= trickster

Chamcha= spoon, supporter

Chanchal= vivavious

Chandanhar= gold locket

Chasm= eye

Chaudvi ka chand = full moon

Chaukanna= alert

Chaukusi= alertness

Chayn= peace

Cherwaha= shepherd

Chobdar= carriage driver

Chofar= chauffeur, driver

Chowki= a bench for Alams

Chowkidar= watchman

Chudail= witch

Chunachay= neverthless

Churi= knife

Dafn= burial

Dagha=Jilt in love

Daldal= swamp

Daman e waqt= time span

Daman=span, aanchal

Danishgah= university

Danishgah= university

Danishmand= knowledgable

Danishwer.knowlede, educated

Darasall= infact

Dard= pain

Dargah= a muslim shrine

Darguzar= wayfarer

Darmiyan= inbetween

Darri= coarse carpet

Daryadil= beneovelent

Darzi= tailor

Dastakhat= signature

Daur= times

Deedar= sighting, seeing

Deegar= other

Deen= true faith

Deewar= wall

Dhall= shield

Dhangar= herder

Dhatti= a cloth adorning Alams

Dhoob= sunshine

Dil =.    ”

Dilchasp=interesting

Dildar=heartfelt

Dilkash= heartfelt

Dilkash= heartfelt

Dillagi= joking

Diwangi= madness

Dosakh = hell

Dowla= royal title

Dua= prayer

Duff= push

Dushwar= difficult

Dushwar= difficult

Elaaj= treatment

Faasla= distance

Fakhiya= fruits

Fanateer= horses

Farikh= idle

Farmaish= to wish

Fasikh= scribe who writes letters

Fauj= army

Firdaus= heaven

Firdous= heaven

Firman = Royal degree

Fitna=mischief

Fokhiyat= preference

Fuluk= boat

Ghaar= cave

Ghafoor= merciful

Ghaliban= probably

Ghaliban=probablely

Gham e fouran= tragedy of life

Gham e rafta= tragedy of travel

Ghame e jaana=tragedy of love

Ghata= wind

Ghatia= low grade

Ghaysu=womens long hair

Ghazab= trouble

Ghazi= brave, courageous

Ghodasawar= horserider

Ghourtalab= For considering

Ghum e daoran=wordly sorrow

Ghum e jaana= sadness due love

Godhbarh=childbirth

Gommad= dome

Gubara= bubble, baloon

Guftaar = speech

Guftaar= talking

Gul= flower bud

Gulbadan= flower body/shape

Gulbadana= fragrant bodyodour

Guldan= flower vase

Gulistan= flower garden

Gulkhand= mashed rosepetals

Gulraaz= flower filled

Gulzar = pleasant

Gulzar= rosy

Gumnaam= annonymous

Gumshuda= lost

Gunagar= sinner

Guncha= bouquet

Gurbath= poverty

Haadsa=accident

Haar= hot

Hadad= blacksmith

Hadad= blacksmith

Hadsay= incidents

Hafta= weekly

Hairaan= surprise

Hairat= amazement, shock

Hairatnaak= surprising

Haiwan= animal

Hajjaam= barber

Hakeem= wise

Halaal= allowed

Halakat= killing

Halchal= momentum

Halff= oath, promise

Halfnama= affidavit

Halwa= indian sweet

Halwai= sweet maker, cook

Hamam= bathhouse specially Turk

Hamdard= considerate

Hamdard=affection

Hameem= hotwater

Hameer= asses

Hamesha= always

Hami= to side

Hamin= this

Hamnawas= well wisher

Haneef= pious

Haneef= pure

Haneef= upright

Hans= swan

Hans= swan

Haqiqat= reality

Haqiqat= reality

Haqiqath = in truth, really

Haqq= right

Haqq= truth, divine law

Haraam= forbidden

Harami= thief

Harb= batllefield, war

Harb= war

Hardam=every breath

Hareeq= fire

Harem= a house for Women

Harf e junoon= obsession

Harf e junoon= obsessive passion

Harf= alphabet

Hargis= emphatic

Harikh= fire

Harir= silk

Harir= silk

Harir= silk

Haris= watchman

Haris= watchman, guard

Harjai= benefactor

Harkat = moment

Harkat= move

Harkat= movement

Harpal=every moment

Hasad= Envy, Jalan

Haseen= beautiful

Hasmukh= ebulient, boisterous

Hasrat= longing

Hasrath= yearning

Hassad= envy

Hast= funny

Hasti = personna

Hasti= character

Hawa= breeze

Hawa= wind

Hawadan= meashed storage rack

Hawadan= net cupboard

Hawadis= accident

Hawadis= accidents

Hawass= lust

Hayat= life

Hayat= life

Hayi= live

Hayya =shame

Hazb e aadat= habitually

Hazb e mamool=ordinarily

Hazma= digestion

Heera= diamond

Herjai= companion

Hibah= gift, bequeath

Hidayat= advice

Hijr ki raat = night of waiting

Himayat= take side

Himmat = courage

Hisan= horse

Hizam= bones

Hoor =mythical beauty in heaven

Hosh= concious

Hosh= goodsense

Hoshiar= clever, awake

Hounsla=

Hounsla= ability, himmat

Hounsla= Forbearance

Houri= angel, apsara

Houz= cistern

Houz= pool, cistern

Howda= seat on camel-elephant

Hudhud= hoopoe

Hudood= limits

Hudud= border/ limit

Hukook= rights

Humar= donkey

Humar= donkey

Humdam= fellow

Humdard= kindness

Humkhayal= thinking alike

Humnasheen= close friend

Humnashin=living together

Humnavas = likeminded

Humnawaz=well wisher

Humnuma= alike

Humraaz= confidante

Humsafar=fellow traveller

Humsafar=fellow traveller

Humshakal= likeness

Humshakal= look alike

Humvar= accompany,

Hungama= uproar

Husn= beauty

Huzoor= respected person

Ibn mariam= son of mariam

Ibtadah= beginning

Ikhatta= Together

Ikhrar= acceptance

Iltima= with heart

Inkar= decline

Inkar= denial

Inkar= rejection of love

Inns= human, insan

Intikhal= death

Iqrarr= acceptance of love

Iraaday=professing love

Ishk= love

Israaf= extravagance

Israar= plead, request

Israrr= implore, request

Itefaq= coincidence

Ittardan= perfume box

Ittefaq= coincidence

Jaan= life

Jaan= life

Jaanisar= sacrifice life

Jaaree= promulgate

Jaari= going on

Jabbar= benevolence

Jabl= hill

Jabr= force

Jabr= force

Jadd= grandparents

Jadeed= new

Jadugar= magician

Jadugar= magician, sorcerer

Jaffa= faithful

Jaffa= unfaithful

Jagirdar= heriditary landlord

Jah= royal title

Jaish= military

Jaiza= take stock

Jaiza= view

Jakhad= clamp, grip

Jakkadna=to clamp

Jalaal= intensity, anger

Jalal= anger

Jald= soon

Jalsaaz= conniving

Jalzaaz= trickster, scoundrel

Jamal = beauty

Jamal= beauty

Jamal= beauty

Jameel = beautiful

Jamghata= unruly gathering

Jamoos= sleeve

Jan= life

Janab= respected person

Janaman=beloved

Janayjana= most beloved

Janaza= funeral

Janaza= funeral cortege

Janbaaz= daring, brave

Janejana= most beloved

Janeman= beloved

Janisarry= mercenary

Jannat = paradise

Jannat= garden, heaven

Jannisar= sacrificing life

Janwer = animal

Jarb= medicine

Jarir= bookshop

Jasbaa= emotion, morale

Jasbah= fervour

Jashn= celeberation

Jattan= embolden

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazba= fervour

Jazbaati = emotional

Jazbah= spirit

Jhalak=glance, look

Jhankar=shock, reverberations

Jhumka= earring

Jigar = heart

Jild= leather

Jild= leather

Jinn= a invisible creature

Jinn=an unseen creature

Jinsi= sensual

Jism= body

Josh= passion

Josh= passion

Judayi= seperation

Jumbish = kiss

Jumbish= kiss

Jung= a royal title

Jung= war, warrio

Junoon= obsession

Junoon= obsession

Junub= south

Kaffan= shroud

Kaffara= atonement for sins

Kafur= camphor

Kafur= camphor

Kalighata= strong wind

Kamarband= waistband

Kamarbund= waist band

Kamarpatta= waist band

Kambakht= unlucky

Kamzarf= lowly

Karam=kindness

Karigar= artisan

Karsaz= effective

Kashkar= farmer

Kasht= to till

Katib=writer

Katta= bund, dam

Kausar= holy water

Khader= appreciation

Khahar= sister

Khail= horse

Khaliq= creator

Khalish= regret

Khambal= blanket

Khameer= yeast

Khanapuri= form filling

Khandan= family

Khanjar= dagger

Khankhah= hospice

Khankhah= hospice

Khanzeer= pig

Khanzeer= pig

Khanzeer= swine, pig

Kharazdar= indebted

Kharza= debt

Khasiath= speciality

Khasid=messenger

Khata= mistake

Khatl= murder, slaughter

Khauf= fear, darr

Khayam= sit in prayer

Khubsurat= goodlooking

Khudsir= stubborn

Khuhkaar= ferocious, dangerous

Khukhar= deadly

Khumar= Intoxication

Khuraq= dose

Khurbat= nearness, relation

KhushFahmi= misconception

Khushnuma= goodlooking

Khuskhat= caligraphy

Khwab = dream

Kofta= meat dumpling

Kuff= slap

Kwaish= wish

Laaj= sentiment

Labrayz= full to the brim

Laeeq= able

Lagam= rein

Lagam= rein of horse camel etc

Lamhe= moments

Langar= ship’s anchor, kichen

Larzish= aberration

Lateef= subtle

Lateef= subtle

Latif = subtle

Latif=subtle

Lavz= word

Lazath = tasteful

Lub= lips

Lulu= pearl

Maarifath = knowledge of

Machan= watchtower

Macherdan= mosquitonet

Madhosh= not in senses

Magar= but, if

Maghrib= west

Magrabhi= moroccan

Mahaal= difficult

Maharat= expertise

Mahaz= front

Mahaz= front, sector

Mahaz= just an

Mahir= expert

Mahjabeen= goodlooking

Mahsool= levy, tax

Mahsool= tax, cess

Mahsoos= feeling

Mai= wine

Maikhana=Tavern, bar

Maiqada=wine glass

Majboor= compulsion

Majboor= restricted

Majmua= group, more than one

Makhfarat= Forgiveness after dead

Makhta arz hain=The name of poet

Makhtool= deceased,1 who is killed

Malaal=regret

Manazir = scenes

Manda= herd

Mangater= fiance/fiancee

Mangni= proposal of marriage

Manhoos= accursed

Manhoos= accursed

Manhoos= accursed, damned

Mankebaat=solution

Mannat=

Manqool= Quoted from

Mansab= annuity,  fixed income

Mansabdar= Pensioner

Mansub= proposed

Mantik= logic

Manzar= scene

Manzur= accept

Manzuri= acceptance

Maqaam= place, jagah

Maqool= reason

Maqool= reasonable

Maqsus = special

Maqtool= deceased

Marda= manliness

Marjaan= coral

Marjaan= coral, sea gem

Marjan= coral

Markaz= centre

Markaz= centre

Marmur=marble

Marsia= eulogy

Masarrat= pleasing

Masbah=enclosure

Mashaal= torch of flame

Mashaal=torch

Mashakath = deligence, hardwork

Mashaqat= plead

Mashaqat= striving

Mashgul= busy

Mashkoor= thankful

Mashkoor= thankful, grateful

Mashook= women who is loved

Mashoor = famous

Mashoor= famous

Mashoor= famous

Mashriq= east

Masih= Jesus

Maslay= problems

Masnad= throne like seat

Masnad=soft throne

Masroor= happiness

Masti= fun

Masti= lust, daze

Matla=Horizon,

Matredhana=motherhood

Mauj= wave

Mauj= wave

Mausam = season

Mausam= season

Mauzoo= suitable

Mayasar= available

Mayasar= available

Mayth= dead

Mayub= incorrect

Mazaar= mausoleum

Mazboot= strong

Mazdoor= labour

Mazmoon= paragraph, text

Mazmoon=written note

Meenabazar= beauty parlor

Meeras= inheritance

Mehak= smell

Mehez= simply

Mehfil= party, compamy

Mehnat= hardwork

Mehndi= henna

Mela= fair

Mezban= host

Mezza= buffet

Mezzah= buffet, variety of dishes

Mikhat= boundary, limit

Mikhat= boundary, precints

Minath= beg, plead

Minnat= strive

Miqdad= density

Miqdad= one who is rembered

Miqdar= dosage, quaintity

Miqdar= quaintity

Miqdar= quantity

Mirasni= folk singer

Misaal= example

Misaal= example

Misaal=   ”

Misaj= temperment, character

Mismaar= to finish off

Misqal= tiny

Misri= rock candy

Misrr= egypt

Mithai= sweetmeat

Mizaj= mix liquids

Mizaz= temperment

Mochi= cobbler

Mohandis= engineer

Mohataram= respected

Mohataram= respectful

Mohazibana= Respectable way

Mohtarram= respected

Momin = believer

Momin= believer

Motabar= trusted

Motaber= modest

Mouj= wave

Mouj=party

Moulud= birth

Mouta= funeral

Mouza= socks

Mowlid= celeberation of birth

Mudatthir= clothed

Muflisy= poverty, ghareebi

Muharrik= writer, historian

Mujarrab= benificial

Mukammil = fulfill

Mukarrar= request repeat to singer

Mulazim= servant, employeenm

Mulk=country

Mulzim= accused

Mulzim= criminal

Munasib= appropriate

Munasib= possible, reasonable

Munasibat= relation

Munasibath = possiblity

Munawar= lighting-lighted

Munazim = organized

Munir= good

Munsab= annuity

Muntazar= waiting, anxious

Muntazer= waiting

Muntazim = superintedent

Muqarar= fixed

Muqeem = resident

Muqliss= sincere

Muqtasar= meagre

Muqtasar= meagre, small

Muqtasir = limited, small

Muraba= square

Murabbah= jam

Murasna= gush

Muroor= traffic police

Murshud =religious guide

Musadiq= truthful

Musafir=traveller

Musallad = to hoist, empower

Musammah= pedigreeb

Musavvir= painter, photographer

Mushaff=sacred scripture

Mushrik= non believer

Mushrik= unbeliever

Mushwar= errand

Mushwar= errands

Mussalad= to foist

Mustakhar= permenant

Mustakhbil= future

Mustakhil= permanant

Mustaqal= permanant

Mustaqbil = destiny

Musuki = musical

Mutabigh= according to

Mutakki= godfearing

Mutasib= affected

Mutmayeen= content, satisfied

Muzammil= shrouded

Muzi= recalcirant, incorrigble

Muzzi= crooked

Naadan= a simpleton

Naas= people

Nadaan= innocent, guileless

Nadir=highest point

Naeem= heavenly

Nafr=single person

Nagardan= jewlery box

Nahar= river

Nain= eyes

Naishakkar= sugarcane

Najas= unclean, impure

Nakhal = copy, false

Nakhara= drumbeat

Nakhil= palm tree

Nakhs= design

Nakhskar= designer

Naksh = drawing, outine, sketch

Namabar= postman

Namakhool= unreasonable

Namaqool= unreasonable

Namard = emuch

Namchi= well known

Namoos= mosquito, macher

Namukamal= Adhura, incomplete

Namukammil= unfulfilled

Namurad= unsavvy

Namuz= tight breeches

Naqli= spurious, fake

Naqsh= design

Naqsha= drawing

Naseem= cool breeze

Nasha= elation, intoxication

Nasheman = nest, home

Nashtar = cutter, knife

Nasiath= advice

Nastik= apostate

Natajrubakari = inexperience

Nazeer=example

Nazm= poetry

Nazneen= beautiful woman

Nazuk=delicate

Neela= blue

Nichod= squeeze

Nichod= squeeze, condensed form

Nifaas= cleanliness

Nigah =look

Nikahnama= Certificate of Nikah

Niyaz = to get

Nizbat= engagement

Nizbat= engagement

Noor= light

Noor= luminience

Numaish = display

Numaish= exhibition

Numaish= exhibition

Nuskha= prescription

Paigham=message

Pakkad= grip, catch

Pandan= ornament box

Pankadi= petal

Pankhdi= flowe petal

Pari= angel, beauty

Parsayi = Righteous

Parvat= hills, mountain

Pasbaan= nearness

Pashemaan= embarassed

Pasmanda= lively

Paspayi= dissappointment

Pazmanzer= overview

Phurti= nimble

Pichdi= behind, backward

Pichlay= bygone

Pidar= son

Pisar= father

Puchon= ask

Purana= old, ancient

Pursish= visiting the sick

Pyar= love

Qadeem= old, ancient

Qamar = moon

Qandaq= dyke,

Qasiday= stories

Qatil= killer

Qirat= Quran recitat

Qiyanath= conten

Qumar= intoxication

Qurban= sacrifice

Rab= god

Rabalameen= lord of the worlds

Rafiq= friend

Rafta rafta= slowly slowly

Raftaar = speed

Raftaar= speed

Raftaar= speed

Raghbat= closeness

Rahbar = guide

Raheem= forgiving

Rahguzar=path, pedestrian

Ranayain= blushes

Ranayyiaa= subtleness

Ranjish= anguish

Ranjish= despair

Rasam= ritual

Ravish = obsession, dhun

Razai= comforter

Razamand= agree

Razamandi= approval

Riha= fragnance

Rind= drunkard

Rindh= the drunk, drunkard

Roti= unleaven flatbread

Rounakh= beauty

Rozgar= livelihood

Rozi= wage

Rozmarra= dailylife

Ruhnuma= surreal

Rukku= bend down in prayer

Ruman= pomegranate

Runamayi = first look at bride

Runumaayi= first look at bride

Saakhi= who pours wine

Sabr= patience

Sabr= patience

Sadaa= goodwish, blessing

Sadaqat= certification

Sadeek= friend

Sadeqa= giving alms

Sadq= alms

Safed= white

Sagai= engagement

Sagar= lake, ocean

Sahel= shore, kinara

Saif= sword

Saif= sword

Salasil= heavenly fountain

Saman= possesion

Samavor= a vessel for making tea

Samawaat= heaven

Samawat= heavens

Sanavar= adorning

Sanduq= wooden chest

Sangsar= stoning

Sangtarash= sculptor

Sannata= silence

Santoor= a string instrument

Saqr= burst

Sar= head

Sarahnay= bedside

Sarai = travel lodge

Sarai= travel lodge

Sarana= to encourage

Saraybazaar= open, unhidden

Sarb= cold

Sarbaazi= voluntary military service

Sarbarah= leader

Sardar= tribal head

Sarf= spend

Sarkash = compelling

Sarkash= struggle

Sarkash= thrilling

Sarkus= circus

Sarpech=Jewelery on Royal Turbans

Saterr = stage

Satr= rank, stair

Saudagar= trader

Sawar= horse rider

Sawary= carriage

Sazish = intrigue

Sazish= intrigue

Seedi= stair

Seerat= character

Shabab= beauty of youth

Shabab=youth, beauty

Shafaqath = benevolence

Shafkhat= Affection, Sneh

Shahsawar= mounted rider

Shahwath= virility

Shaikji= puritan who doesnt drink

Shair= urdu poetry

Shairi= poetry recital

Shajar= tree

Shakkar= sugar, sweet

Shaks=petson

Shaksiyat= personality

Shami= of syrian origin, meat patty

Shamil= to mix

Shaqks= person

Sharaab = wine

Sharir= naughty

Sharqia= eastern

Shartt= condition, wager

Shayari=Urdu poetry

Shehr= city

Sherbet= juice

Shiddat= intensity

Shikast= defeat

Shirk= apostate

Shum = smell

Shumal= north

Shurta= local police

Singardan= makeup box

Singardan= makeup box

Sirdan= headgear

Sirf= just, only

Sirir= bed

Sirpech= ornament on crown/head

Sirpech= turban ornament

Siya= black

Sooth= cotton, coarse cloth

Soz Labb= pouting, luscious lips

Sugand= fragnance

Suhana= peaceful, scenic

Sujjud= prostration

Sukunat= residence

Sulah= peace, compromise

Sur= tone

Surathaal= circumstances

Surkhuru= successful

Suroor= bliss

Suroor= enchantment

Suroor= intoxication, heady

Suu= directions

Taaruff= introduction

Tabadla= transfer

Tabakh= firmament

Tabassum= smile, blossom

Tafreeh= roaming, tour

Tahrir= writing

Tajir = businessman

Tajruba = experience

Takraar= argument

Talatum= storm

Taleem= education

Tamanna = wish Arzoo

Tanhayi= lonelinness

Tanqeeth= criticize, correct

Tanveer= goodlooking

Tanzil= revelation

Tanzz= sarcasm

Taqdir = destiny

Tarbiyat= upbringing

Tartil= Quran recital melodious voice

Tasalli= comfort, at ease

Tasavur= imagination

Tasdeeq= confirm, attest

Tashreef= respected

Tassawuf= sufi saints order

Tasvir= photo, painting

Tawajo ka mohtaj= request your attention

Tazia= lamentation

Teen= fig

Teer= arrow

Teerkaman = bow

Tejriyan= gushing forth

Tezab= acid

Tijori= safe

Toshadan= tiffin box

Totaa= parrot, copycat

Tujjar= businesmen

Tur= mountain

Turbat= mausoleum

Tuwaal= towel

Ugaldan= spitoon

Ukhtajana= upsurge

Umr= age

Unsiyat= attachment, affection

Unsiyath = sentimental attachment

Urduni= jordanian

Vaiz = a speaker

Waada=promise

Waath= promised

Wafa=faith

Wafat= death, demise

Waffa= faith

Wahi= divine revelation

Wahmi=  Supertitious,

Wahshat= Tension, fear of the grave

Waiz= lecturer, speaker

Wajeh= reason

Waqia=incident

Wasal ki raat = suhaag raat

Wasiath= will

Watan= country, nation

Wazahat= explanation

Wazn= weight, substance

Yakut= ruby

Yateem= orphan

Yateemkhana= orphanage

Zardozi= silver-gold embroidery

Zaikha= taste, mazza

Zairegour= under consideration

Zaitun= olive

Zakhira= accumulation

Zakir =  speaker

Zamarud= emerald

Zameen=land

Zameer= character, conscience

Zamin= land, earth

Zamindar= landlord

Zan= women

Zanzabil= ginger, adrak

Zanzabila= a holy spring

Zanzeer= chain

Zanzir= chain

Zar= wealth

Zarb= cut, wound

Zard= red

Zardosi= silver embroidery

Zari= embroided with Gold/Silk

Zaroor= sure

Zarra= atom, particle

Zari= a coplola over a saints grave

Zarurat= necessity

Zeen= stirrup

Zein= stirrup of horse

Zer=wealth, gold

Zerkaiz= fertile

Zibah= slaughter, kill

Zinath= adornments, beauty

Zoujan= pairs

Zouk= taste, delectable

Zulfiqar= 2 edged sword

Zuroor= for sure

 

PERSIAN LEGACY AND NAURUZ IN KASHMIR STRUGGLES FOR REVIVAL

Kashmir Observer, Srinagar, March 18, 2016

 

O He Who turns hearts and sights; O He Who regulates night and day; O He Who directs might and affairs; (please do) change our state of affairs to the best.

Concerned at the alarming decline of Persian influence in Kashmir, a group of Kashmiri intellectuals have launched a campaign to restore the old glory of Persian heritage in Kashmir. In its campaign to revive the tradition of Nauroz celebrations, the group began an awareness drive on the eve of the festival, through internet highlighting the significance of Nauroz. “Kashmir belongs more to Central Asia than to South Asia, owing to its glorious ties with the region in terms of culture, traditions, religion etc”, ‘Thinking Kashmir’ said in the email campaign.

“To be honest with you, when I arrived in Kashmir, I immediately recognized the kind of kindred relationship with the Central Asian Countries. There are cultural features and characteristics in Kashmir that remind me very much of countries we’ve traditionally regarded as the Central Asian countries,” it quoted Professor Gregory Gleason, who teaches political Science at University of New Mexico in the US saying upon his arrival in Srinagar.

However the sad fact, the group lamented, is that the rich Persian influence in Kashmir is on decline. And it is where the significance of Nauroz, an annual celebration across Central Asia, has increased manifold in Kashmir. Iranian influence on Kashmir has been so strong that at one time Kashmir was known as Iran-e-Sagheer or little Iran. Though the Iran-Kashmir interaction dates back to pre-Islamic times, it was the arrival of the great Iranian Saint, Mir Syed Ali Hamadani, and the founder of Islam in Kashmir, which had a profound impact on every sphere of life here.

Kashmir remained a favoured destination for Iranians, and tombs of missionaries from Persia, dotting every nook and corner of the vale, remain sites of reverence for Kashmiris even today. From Iran came not only religion, but arts, crafts, cuisine, literature and festivals too.

Rich Persian literature in all the fields, like astronomy, astrology, medicine, engineering and even in industrial knowhow is all written by Kashmiri Persian writers. These texts remain untouched without translation for people of today to know about their rich literary history.

Ravages of time relegated the Persian influence to Kashmir’s history books, with traces of it only now found on mausoleums and tombs of great saints. Nauroz, perhaps, remains the only festival rooted in Iranian culture that is still being celebrated in Kashmir, remarked Abu Fazl, a writer and journalist.

Persian scholars and teachers say the successive governments in the state knew that if Kashmiris learn Persian and have access to the wealth of their Persian literature, they will know their rich literary and cultural history, and then strongly assert their identity and question the powers that try to suppress their history.

The need to return to Kashmir’s rich literary history in Persian, in order to seek answers about Kashmir’s present and future is echoed by many others scholars. “Azaadi is a Persian word. This is something for which we must own responsibility. We first learn of Azaadi as Azaadi in Firdausi and Rumi. We must search for azaadi, our own Kashmiri future, in our abandoned pasts…and the only paths left for us to our pasts are Persian, Kashmiri, Arabic and Sanskrit,” says Abir Bashir Bazaz,a doctoral student in Asian Literatures, Cultures and Media at the University of Minnesota in Minneapolis, US. He is working on his dissertation on the intellectual history of mysticism in Kashmir. “

Nauroz in Kashmir

The year in Iran, like in Kashmir, consists of four seasons.

In terms of each season there had been different feasts which, through disregarding the leap year, did not have fixed positions and they differed from year to year. One of these was first of Farvardin (March 21) or Nauroz which has been the great day on which nature would come alive (this meaning was suggested through the word Nauroz).

Nauroz is a very magnificent celebration and Iranians believe that many great events have taken place on this special day. It was the day on which the universe came into being and God created Adam. The first sunrise fell on earth on this day. Nauroz coincides with the spring equinox when day and night are of equal duration.

It is believed that observing certain traditions on that day keeps one away from disasters.”

Among these traditions was growing barley which surely serves to be the origin of growing food grains.

One practice is the tradition of house-cleaning at the time of approaching Nauroz, as the day heralds the end of long winter, the season of misery, and the beginning of spring, the season of joy and abundance.

While the traditions associated with the festival are fast eroding due to constant attempts by powerful vested interests to remove the traces of Persian influence from Kashmir Nauroz still retains an aura of festivity in several areas of Kashmir.

There has been tradition of house cleaning ahead of Nauroz as this also brings to an end the long and harsh Kashmir winter. On this day people don new clothes, visit relatives and friends present each other with gifts and compete in hospitality and the art of cooking.

The main dish of the day, which women cook a night before Nauroz, is duck with turnip besides fish with lotus roots. On Nauroz eve, pious families would lay a table-spread for Ali (sufra-e-shah) in the belief that the holy Imam visits the household at an appointed hour (tehvil), and leaves his blessings and marks of his visit on the objects laid out for him.

Special interest would be paid to observing the tehvil, or the exact moment the sun enters the new constellation, by setting up a gravitational experiment. Some would determine the time by noting the collision between two round objects, like walnuts, floating in a basin full of water.

In earlier times Kashmiri women would gather in the evenings preceding Nauroz to sing Roff (folk songs in chorus) signalling the arrival of spring.  The practice has largely been now restricted to rural Kashmir. Here, the mood is more festive as Nauroz, heralded by the first rays of the morning sun of spring, is the making of the first furrow.

People don new clothing, visit relatives and pay obeisance at the shrines belonging to saints who traveled all the way from Hamadan, Kerman, Khorasan and virtually from every corner of Iran to Kashmir in early days of Islam here. In 1360 came Syed Ali Hamadani, accompanied by 700 disciples among them many artisans and craftsmen. He not only brought with him the message of Islam but transformed the socio-economic condition of Kashmiris virtually turning Kashmir into little Iran.

It was however Syed Sharfudin Ardabeli popularly known here as Bulbul Shah who was the first Iranian to leave a deep impact on the life here. For centuries later on ties between Kashmir and Iran remained strong in as much as the Kashmiri ethos bore a deep impression of Iranian culture till not long ago. Persian influence has been deep on the history, architecture, literature and almost on every other aspect of life here. Most of the classics in history, literature, poetry and medicine (Tibb) and of even most of the official records have been written by Kashmiri scholars in Persian. While the Persian influence is vanishing fast with Farsi architecture in ruins and rich Persian literature gathering dust on the state archives department there are no moves either by the Indian or Iranian cultural authorities based in India to revive the rich Persian heritage which is fast fading into oblivion.

Painting a bleak picture, an eminent Kashmiri scholar, Dr Nazir Mushtaq said turning a blind eye to the slow death of Persian heritage here amounted to ‘criminal negligence’ and future generations will pay a heavy price for it. Herald as it does a natural regeneration and renewal, Nauroz may yet be the means of reviving the rich Persian legacy that has given so much to Kashmir in the past. –

NAUROZ: AN ISLAMIC PERSPECTIVE

Allamah Majlesi in his book called “Zad al Ma’ad”, had mentioned the narrative of Mo’alla Ibn-e Khonays that Imam Jaffer Sadiq had sworn by Ka’ba on the excellence of Nauroz. He had also interpreted this feast and explained its importance:

“In this feast, God the Almighty had asked the ghosts of the servants (like a last day) to consider God as the unique creator and never consider any counterpart for him.

This is the first day of sunrise, the blowing of winds and growing of the plants. On this day Gabriel had granted the holy Prophet (pbuh) with divine revelations and his mission started on this day as well, and again it was this day when he smashed the idols of the pagans.

ISLAMIC SHORT QUESTIONNAIRE

1. In the Holy Quran which Sura is called as the ‘Heart of Quran’

2. How many Prophets are mentioned by name and who are they?

3. Which Prophet is mentioned in Quran differently, from other Prophets?

4. What are the fruits, herbs mentioned in Quran and what are they?

5. What are gems & stones mentioned in Quran?

6. What is the food that used to be sent Allah (swt) in early days?

7. In which Sura-Ayat does Allah (swt) chastise/admonish Prophet, their wives, son ? ? ?

8. How many Celestial objects are mentioned in Quran?

9. How will the sinners recognized on Hashar day?

10. How will they be cast in Jahnam (hell)?

11. What color of clothes will the Hoor wear in Jannat?

12. What is the Cistern, and what is the name of Spring-Fountain mentioned in Quran

ISLAMIC SHORT QUESTIONNAIRE
ANSWERS

1. S.36 YASEEN

2. Tenty six (26) Prophets most prophets are mentioned in S.21 Anbiya
Hzt.Adam (as),
Hzt Ayub(as)
Hzt Dawood (as),
Hzt Haroon(as),
Hzt Hud(as),
Hzt Ibrahim(as)
Hzt Idris(as)
Hzt Imran(as)
Hzt Isa ibn Maryam(as),
Hzt Ishaq (as),
Hzt Ismail (as)
Hzt Luqman (as),
Hzt Lut (as)
Hzt Mohammed pbuh
Hzt Moosa (as)
Hzt Nuh (as)
Hzt Salih (as),
Hzt Shuaib (as)
Hzt Sulaiman (as),
Hzt Uzair (as),
Hzt Yakub (as),
Hzt Yayha (as),
Hzt Yunus (as),
Hzt Yusuf (as),
Hzt Yousha(as),
Hzt Zakariya (as)
Hzt Zulkifil (as),

3. Isa ibn Maryam the only Prophet mentioned by his Mothers’s name
4. Olive, Fig, Grape, Promegranate, Dates, Corn, Onion, Garlic, Lentils, Leeks, Cucumber and Herbs

5. Ruby, Coral, Pearl, Turquoise, Sapphire

6. Manna & Salwa

7. Surah.66 Tahrim Ayat 1, 2

8. Seven (7) The Sun, Moon, Stars, Heaven, Earth, Clouds, Firmaments and Orbs

9. S.55 Rahman Ayat.41 ‘Yerufu mujrimun biseemahum’ “The guilty will recognized by their marks”

10. S.55 Rahman Ayat.41 ‘fayukhudu binawaasi wa ikhkdaam’ The Sinners shall be seized by their “forelocks and the feet”

11. The Hoor will wear green clothes

12. The cistern is called Kausar, and the spring is called ‘Salsabil’ in S.76 Ayat.18

IRANIAN BANKS TO OPEN IN INDIA

ARUN S.KALLOL BHATTACHERJEE

Iran’s leading banks will soon open branches in India to energise commercial ties between New Delhi and Tehran.
The decision was amongst a slew of commercial measures taken by the India-Iran Joint Commission that met for the first time since Iran and the P-5+1 grouping struck a deal to end sanctions on Iran. After the meeting led by External Affairs Minister Sushma Swaraj and Iranian Finance Minister Ali Tayebnia India decided to allow the Pasargad Bank and Parsian Bank of Iran to set up branches in New Delhi and Mumbai.
“A major beneficiary of normalisation of banking channels between two sides will be India which has just begun settling more than $6.5 billion energy-related pending payment, with Iran. Currently both Pasargad and Parsian conduct their transactions through the UCO bank of India,” said K.L. Malhotra, convenor of the Indo-Iran Economic Cooperation Council which was launched by Dr. Tayebnia during his visit. After the U.S. and western powers in 2011 blocked payment channels to increase pressure on Iran, the Reserve Bank of India created a channel for payment via Turkey.
The two countries also discussed measures to boost logistic services, including allowing freight forwarding companies (numbering around 5,500 in India) to take advantage of the rupee payment mechanism and the insurance cover that are currently available only to exporters and importers.
As freight forwarders are neither part of the rupee payment mechanism nor are given the insurance cover on Iran-related transactions, they are now forced to route cargo meant for Iran through Dubai and China and Russia, Samir Shah, Chairman, Federation of Freight Forwarders’ Associations in India, told The Hindu.
India and Iran have decided to hold preliminary discussions for a preferential trade agreement (PTA). The PTA is meant to ensure that both the countries will cut or eliminate duties on certain mutually agreed products to increase bilateral trade. A Joint Working Group will hold meetings to look at the feasibility of the PTA.
Sources also said Iran has sought investments from India in several sectors including engineering, agro-processing, petrochemicals, tea, pharmaceuticals and irrigation, besides infrastructure building— power and railways.
In the past few months Iran has shown a special interest in exporting its crude to Indian refineries that are equipped to handle Iranian crude that has a high sulphur content.
Officials told The Hindu that the next big bump to India-Iran trade will come from the signing of the contract to develop the Chabahar port, which is in its “final stages of negotiation”.

IS WAHHABISM NEARING ITS END?
By:
Ayatullah al-Uzma Nasir Makarim Shirazi

Ten years before the disintegration of the Soviet Union, the author of the book “The end of Marxism’s life”, wrote:

“In my opinion, we must accept this fact, which may be unpleasant and bitter for some, and astonishing for others, that Marxism – and its product Communism – is approaching its demise and is now on the decline. More explicitly, I should say Marxism – according to a freethinking explorer – is a doctrine belonging to the past that must eventually be placed in the archives of history.

Marxism has utilised all its skills and failed in fulfilling its commitments towards human society. Logically and philosophically Marxism is not a live doctrine anymore and the dreams that Marx, Angles and Lenin saw were misinterpreted or turned out to be false; with its idealism devastated.

Marxism is heading towards isolation and fragmentation with different brands being implemented in different countries all over the world. The Marxism of Mao1 does not resemble the Marxism of Brezhnev,2 and the Communism of Tito3 is different from the Communism of Enver Hoxha,4 and both these are different from Fidel Castro’s version, and the three are unrelated to…”5

Indeed, as predicted, the Marxist Soviet Union, with all the huge claims that the Capitalist State would soon diminish and Marxism would conquer the entire world, suddenly disintegrated and joined the archives of history!

Such a prediction was neither precognition nor divination, but a consequence of Marxism itself.

Today, all evidence and proof suggest that the life-line of the extreme form of Wahhabism has come to an end and it is rapidly losing its advocates and supporters. Today, signs of this demolition have become visible, because there are some fundamental principles of hard-line Wahhabism which cannot survive in the ‘global village’ of the 21st century.

These fundamentals are as follows:

1. Extreme ruthlessness

2. Beliefs forced on others

3. Intense fanaticism

4. Obduracy in acceptance of any new phenomenon

5. Irrational and incorrect understanding of six Quranic terms

Extreme Ruthlessness

The ruthlessness of extremist Wahhabis is not something hidden from anybody. The massacre of Muslims – not the disbelievers – by Wahhabis throughout their life is extremely horrendous.

The flood of Shia blood that got underway in the town of Karbala, the plunder of possessions and its devastation are remembered by all. More shocking than that, was the horrible massacre and bloodshed of the Sunnis of Ta’ef.

Ruthlessness is the essence of Wahhabism, and the reason for that is their flawed perception of disbelief (Kufr), faith (Iman), monotheism (Tawhid) and Polytheism (Shirk). They easily accuse anybody of polytheistic belief followed by antinomianism, (Ebahe) permissibility of lives and possessions.

The leader of Wahhabis regards the Muslims of our age as worse than the disbelievers of the era of unenlightenment (ignorance). Among the bitter fruits of this savage tree in our era are the “Taliban”, “the Sipah e Sahaba”, and “Al-Qa’idah”, and we have seen the revolting image each of them has sketched in the minds of the world, and the detriment they have caused to the most peacefully progressing religion, Islam.

The Taliban
They were formed by Mullah Mohammad Omar in 1994, in the southern parts of Afghanistan in the town of Kandahar, and from 1996 to 2001 they dominated the greater parts of Afghanistan.

Afghanistan was invaded by the Soviet Union and Afghan warriors were supported by the US, so Russia’s dominance over Afghanistan did not last long.

After the retreat of the Russian forces in 1989 from the towns of Uzbek and Tajik, other small groups gained relative power. It was at this point that the Taliban forces introduced themselves as the Callers to Islam. Whilst they were predominantly from Pashtoon backgrounds, they decided to take control over the government and were supported and supplied with arms by the U.S!

At the outset of this movement thousands of young refugees, orphans and guardian less individuals joined this group.

The Taliban introduced themselves as the army of peace! Many individuals who were mainly Pashtoon, and fed up with the wars and chaotic conditions dominating the country, supported this group; whereas many of the Taliban leaders were nurtured in the schools of extremist Wahhabis.

The Taliban began to battle in the year 1994 in the southern and western sectors of Afghanistan, and conquered Kandahar, Herat, and other neighbouring towns. In 1995 they reached the suburbs of Kabul but were backed off by state forces. They persisted until they managed to conquer Kabul in 1996, after causing the death of 50,000 people!

Burhanuddin Rabbani and Gulbadin Hekmatyar took refuge in the north of the country, and the Taliban, after occupying Kabul, executed Mohammad Najib-Allah who was ruling the country with the support of the Soviet Union.

Mulla Mohammad Omar, who was the leader of the Taliban forces, established an assembly of the leaders of the Taliban, instituted the bigoted religious rulings of extremist Wahhabism and the ultimate law was executed only by his approval!

The Taliban, through the Kabul radio and loudspeakers fitted in trucks, announced their laws to the citizens. They closed down cinemas and theatres, men were forced with lashes to offer prayers in the mosques, closed down girls’ schools, and prohibited the employment of women outside the house, resulting in shortage of staff in hospitals. This was done when many of the women had lost their men in war and were financially destitute.

The Taliban totally prohibited female education, and campaigned against any sort of modern life expositions however useful and positive they were, and considered all as heresy (bid’ah). Whilst they reproached and sometimes imprisoned individuals for not growing long beards, they expanded the cultivation of opium in Afghanistan and gave substantial support to the smuggling of narcotic substances, in spite of declaring cigarettes as unlawful! And this was because they earned considerable income from the cultivation and smuggling of opium, with which they used to purchase weaponry and kill their brothers in faith. No one knows how they justified this pragmatic contradiction; smoking prohibited, growing long beards compulsory, but cultivation and smuggling of narcotic substances on a large scale legitimate!

Without holding any trial the Taliban tortured and slaughtered people like sheep, whether they were Sunni or Shia; anybody opposing them was put to the sword. Since Osama bin Laden had accomplished many missions in the 1980s against the Soviet Regime for the good of Afghanistan, the Taliban Regime had prepared a secure location for him, and it was at the end of this battle that he established the group called “Al-Qa’idah”, which played a substantial role in sustaining the Taliban and helped them battle the coalition forces in the north.

Bin Laden was somebody that the Americans had recognized as an expert and talented terrorist since he had attacked the American embassies in Kenya and Tanzania in the year 1998, killing 250 and 190 people and wounding more than 1400!

According to the Americans, the September 11 attacks were carried out by Bin Laden, so obviously, the U.S. asked the Taliban to hand over Osama. However, the Taliban could never accept this request, as they were in- debted to Bin Laden and considered him a guardian of their interests.In October, the U.S and U.K begun their attacks against terrorism and directed these attacks towards the Taliban and Al-Qa’idah.

At this moment the coalition forces in the North who were now supported by the U.S, embarked upon an attack against the Taliban and invaded Kabul and other important towns. The Taliban lost and eventually ceded Herat the same year.

During the peak of power, the Taliban were supported by countries such as Pakistan, Saudi-Arabia and the U.S. However, this support did not last long.

The Taliban movement required seventy million dollars each year in 1995 and 1996, to continue its activities. According to the Indian journal “Strategic Analysis”, the bulk of that budget was sustained by Saudi Arabia. “Newsweek” wrote in one of its reports concerning this issue:

“Riyadh is the most important financial supplier of the Taliban movement”.

In one of his tours to Saudi Arabia, Mulla Mohammad Omar visited and held discussions with high-ranking authorities in the country, and Riyadh presented a sum of $10 million as aid to the group under his command to continue with their ceaseless brutalities. However, later on everybody turned their backs on the Taliban and the ruling-Taliban was assigned to history6.

Due to the outrageous brutalities of the Taliban no one defended them when the Americans attacked them, rather they assisted their decline, and despite the problems the Americans had created for the people of Afghanistan, the Afghan people preferred them to the Taliban, realizing that the ruthlessness of the Taliban was greater than that of the Americans.

Army of the Companions (Sipah E Sahaba)

For centuries in the subcontinent of India, the Shias and the Sunnis lived alongside one another as Muslim brothers, until the time when the fanatic Wahhabis, simulating the army of the companions, began to massacre the Shias manipulating inhuman assassinations. They shed the blood of this party of Muslims including men, women and children. In certain cases they caused retaliation and insecurity pervaded the atmosphere.

The formation and movement of this group according to the worldwide media is as follows:

This army that claims to be a follower of the religion of the Prophet of Islam (S) is an extremist group, which incorporates one of the Sunni sects. This group was established at the beginning of the 1980s by a Sunni cleric Moulana Haq Nawaz Jhangavi, which was concurrent with the Islamic revolution in Iran, and the reason for forming this group was to prevent the influence of the Islamic Revolution of Iran on the people of Pakistan.

The most important objective of this group was to condemn the commemoration ceremonies of Imam Husain (‘as) and denigrate the revolution of Imam Khomeini. The “Khilafat-e-Rashed” magazine frequently stated this objective throughout the duration of its publication, and requested the Pakistani government to close down the Shia mosques and centres, and prevent Ashura commemoration events to be held in any school or university. However this request was never accepted by the Pakistani government.

Another ambition of this group was to campaign against a Shia group established in Pakistan in 1979 named the “Tehrik e Ja’faria”.

Another central cause for the institution of the “Army of companions” was to counter the threat of the growth of Shia military, political and religious strength in the region.

According to the statistics reported by Parvez Musharraf, four hundred people from both groups were killed in bilateral attacks in only one year. Besides their attacks against the Shias, this Army of the Companions attacked Iranians residing in Pakistan on the pretext that they were being supported by a Shia government in Iran which must be removed. Their real aim is to make Pakistan officially be declared a Sunni state.

The military fortress of this group is mainly based in the southern region of Pakistan, mainly the central and populated areas of the Punjab and the suburban areas of Karachi. The number of centres of activity and offices belonging to this group exceeds 500, and in each district of the Punjab province there exists a branch of this group. Approximately one hundred thousand people have registered as members of this group and they have also set up centres of activity in foreign countries, such as: The United Arab Emirates, Saudi Arabia, Bangladesh, Canada, Yemen, India, etc.

Many schools and theological seminaries in the Punjab province are run by this group and it has been reported that many of the Sunni schools of Pakistan, are run under the supervision of the teachers and staff of the Army of Companions, and as part of their programme, they train their personnel to assassinate all opposition.

‘Moulana Jhangavi was assassinated in 1990. The very same year he had participated in the national council elections but was not elected. After him Moulana A’zam Tariq took the responsibility of leading this group.

The Army of the Companions were supported by the Taliban militants and A’zam Tariq used to publicly announce his support for the leader of the Taliban. He also proclaimed the prohibition of cinema and television.

Initially, A’zam Tariq supported the Army of Jhangavi (Lashkar e Jhangavi), but in February 2003, denied his links with it, declaring that some aggressive members of the Army of the Companions were fed up with their peaceful movement for instituting Islamic law in the country, and had established this Army of Jhangavi. He denied any collaboration with them henceforth.

A’zam Tariq was held responsible for leading the assassination missions of approximately 103 cases of Shia leading personalities.

The source of income of this group was at times provided by the rich-extremist Sunnis from Saudi Arabia and the Persian Gulf, and at times by the civil fanatical parties such as the “Jamaat-e-Islami” (The Islamic Community), “Jamaat ul Ulema e Islam”(The Assembly of Islamic Clerics) and other groups sharing the same beliefs.

The State of Pakistan decided to halt the movements of all extremist groups on August 14, 2001. Five months after this decision, the Sahaba group (Army of Companions) were still continuing their radical activities. Consequently Parvez Musharraf announced the activities of this group as forbidden and attacked the group and arrested many individuals on January 12, 2002.

After this incident A’zam Tariq renewed his activities under the new title, “Islamic nation” (Millat-e-Islamiyya) and received excessive sums of money from his foreign promoters. The government of Pakistan announced this group as illegal and arrested its chief members, confiscated their bank accounts and attacked the locations of their assemblies (gathering) in houses, mosques and other places on November 15, 2003.

The government of Pakistan sentenced around 600 of those arrested to pay a fine of Rs. 100,000 each, in order to put an end to further activity by this group under a different title.

In the beginning of October 2001, “A’zam Tariq” was arrested. While in prison, he participated in the general elections of October 2001, and was elected as an independent member of the Federal Parliament from the Punjab and released from prison on October 30, 2001.

Only a few months after his release, he began his support for the elected government of Zafarullah Khan Jamali and continued his extremist acts against Shias.

He was murdered on October 6, 2003. After his murder the security forces took positions in the region and the next day his followers carried out his funeral with great agitation in front of the parliament building. After that the crowd attacked shops, restaurants and a few cinemas, and set them aflame causing a great deal of devastation7.

Ruthlessness in Iraq

The hard-line and extremist Wahhabis, in recent years, exceeded all limits of ruthlessness in Iraq, and slaughtered men, women, old, young, Sunni, Shia, Kurd. The earth was coloured by their blood and pieces of their bodies were scattered around streets and deserts. Not only the Muslims but all the people of the world were astonished and terrified by these brutalities and asked if they were blood-thirsty savages. They wished to find out what their objectives were and what religion they professed

Some insist upon associating this ruthless behaviour with the Baath party. This is not correct because the method of suicide attacks was never used by the Baath party. This activity is only performed by the fanatic Wahhabis who consider themselves as Muslims and the rest as idolaters (Polytheist or Mushrik) whom they are allowed to kill.

Ruthlessness in Their Own Homeland

More astonishing and terrifying than anything else is that the fanatic Wahhabis do not even show mercy to their fellow Wahhabi compatriots and have extended the scope of ruthlessness to the state whereby, through numerous explosions in Riyadh, Jeddah and other regions, they have slain and murdered a group of their own innocent citizens.

In1425 AH during the Hajj, orators of Friday prayers addressed massive assemblies of Muslims, held many debates, reproached this group, condemned their ruthless conduct and raised the slogan “No declaring others heretics, no terrorising”.8 The Saudi government was compelled to hold an important conference against “Terrorism” (Irhab) and invite different countries to arrange and organize a plan to campaign against it. By this action the Saudi government wanted to exonerate itself from any involvement with them and to find an effective means of getting rid of them.

Unfortunately, this caused the name of Islam to be associated with ruthlessness, and gave a pretext to the enemies of Islam to defame the religion to the extent that in many countries Muslims are today introduced as a homicide community. The fraudulent campaign of the Americans, in particular the Zionists, helped advertise this issue, whereas Islam is a religion of peace, justice and mercy.

We all know that there are one hundred and fourteen Chapters in the holy Quran all of which, except for one, begin with the name of the Lord of Mercy and Beneficence, that refer to His All-encompassing and All-forgiving Mercy. And that one exception is related to the declaration of war against those who broke the peace treaty with the Muslims. The Quran tells the Prophet of Islam (S) explicitly that he was not made cruel and hard-hearted because that would have dispersed people from around him.

“And had you been harsh and hardhearted, surely they would have scattered from around you”. 9
The Islamic traditions are full of such definitions of religion, “Is religion anything other than love?” 10; love for God (swt), the Prophet (S), the righteous people and all God’s creation; but the deeds of the Wahhabis granted the worst pretext to the opposing forces to disgrace and defame Islam.

The Roots Of Ruthlessness Imbedded In The Teachings Of The Founder Of Wahhabism

Allow me to present a very brief biography of the founder of Wahhabism through the writings of Eastern and Western historians.

The leader of the Wahhabi creed Mohammad ibn Abdul-Wahhab was born in 1115 AH in Oyaynah, a small town in the Hijaz and passed away in 1207. His father, one of the Hanbali juries, was also his childhood teacher. The author of the book Ezalat-o-shobahat writes: “He was deeply influenced by Ibn-e-Taymiah and Ibn-e-Qayyem-e-Jawzi who both lived in the eighth century, and extracted the main ingredients of his thoughts from them.

Many have written that his father was disturbed by his early thinking, realizing that it contained too many ideological faults, and was worried about his future, so he constantly reproached him for his ideological waywardness.

He travelled to Makkah and Madinah, stayed there for a period and then went to Iran and studied along-side a scholar named Mirza Jan-e-Isfahani in Isfahan. He then went to Qom for a very short stay and proceeded to the realm of the Othmani government in Syria and Egypt, finally returning to Najd in the Arab peninsula to voice his beliefs.

At first, a group opposed his views and deported him from Harimele, so he went to Ayineh. The news of his misguided ideology reached Suleiman ibn Mohammad, the ruler of Ehsa and Qatif, and he ordered Othman, the governer of Ayineh, to execute him, but as Othman did not want to get defiled by his blood, he ordered his expulsion from the town.

At last he pleaded for refuge in the town of Dar’iyeh. The governor of the region was Mohammad ibn Saud of the Ghanizeh tribe. Shaikh Mohammad met him and presented his ideology to him goading him with the hope that, with his assistance, he could dominate the whole of the Najd region.

Mohammad ibn Saud, the ancestor of the Saudi kings, felt that he could benefit from the presence of Mohammad ibn Abdul-Wahhab to expand his territorial control, because he had gathered around him a large crowd of enthusiastic and passionate youths who were committed to him and were being prepared by ibn Saud as a force to achieve his ambitions.

Ibn-Saud promised to support and defend the Shaikh under two conditions. Firstly, the Shaikh must not have any contact with anybody except him, and secondly to still receive that funding that he received every year from the people of Dariyeh! The Shaikh accepted the first and rejected the second obliquely and said: “Hopefully many conquests and great spoils, more than the funding of Dariyeh, become your fortune”.

However it shouldn’t be forgotten that the spoils Shaikh Mohammad was expecting were in the first place the wealth of the Muslims of the Hijaz, Mekkah and Medinah and, thereafter, other Muslim countries who did not obey him, because he regarded everybody except his followers as idolaters and considered their blood and wealth as admissible.

The followers of Mohammad ibn Abdul-Wahhab attacked different towns of the Hijaz, accompanied by large scale massacres, bloodshed and plunder to propagate Wahhabism, or in fact, for power through conquest. After the death of Mohammad ibn Abdul-Wahhab the kings of Saud continued with his scheme and extended the circle of their reign, dominating the whole of Najd and the Hijaz.

Amongst the most horrendous actions recorded in the history of Wahhabism, also confessed by the Wahhabi historians, was the horrendous massacre of the people of “Ta’ef”. More horrifying than that was the massacre of the people of Iraq and Karbala. The Wahhabis, since 1216 AH, under the pretext of spreading their definition of Tawhid attacked Najaf and Karbala several times.

Many of the people of Karbala visited Najaf as a pilgrimage to Imam Ali’s Shrine (‘as). The Saudis made a surprise attack on Karbala, pulled down the city-walls, entered the city, murdered thousands of people in the streets and markets, irrespective of whether they were women and children, and plundered whatever they found in their way. They attacked Imam Husain’s Shrine (‘as), which was decorated with innumerable pieces of exquisite craftsmanship, ravaged the shrine and took all the ornaments and precious materials with them.

Some have reported one hundred and fifty thousand dead! Streams of blood flowed in the streets of Karbala, and the interesting part is that they call this deed ‘Striving in the way of Allah to spread ‘Tawhid’ in a Muslim country!

The events of Karbala are reported by many historians. You can refer for details to The history of the Arabian Saudi State, written by the oriental scholar Nasi Lif, and Miftah al-Karamah by Sayyid Jawad Ameli, and other books written on this topic.11

In any case, Mohammad ibn Abdul-Wahhab has written several concise books in which he has openly mentioned his beliefs. He was barely literate and possessed little knowledge of the Islamic sciences because he had never studied in the main Islamic seminaries and alongside the great scholars of the past. Because of this, his belief system was extremely flawed and erroneous. Unfortunately, he insisted upon the mistakes pointed out to him by scholars.

One of his books is called Kashf al-Shubuhat (Unveiling doubts). This small book is written to answer the criticism leveled against him by mostly Sunni scholars. 12

The following points constitute the belief system of the Wahhabis and are sufficient to show where the roots of ruthlessness originated from:

1) Muhammad bin Abdul-Wahhab had an erroneous concept of Tawhid (monotheism) and Shirk13 (Polytheism). He regarded all those who beseech intercession from the Prophet of Islam (S) besides their Lord –when it complies very explicitly with the Quran and Hadith – as infidels (Kafir) and Polytheists (Mushrik) and considers their life, wealth and women as admissible.

For sure all the Muslims, including both Shia and Sunni seek intercession from the Holy Prophet (S) besides Allah (swt), and so their lives, wealth and women are permissible to the Wahhabis!

2) They have gone even further than that and state explicitly: For two reasons the believers of our era are worse than the disbelievers of the era of the Holy Prophet (S), whom His Holiness (S) fought against.

Firstly, the disbelievers of the Prophet’s (S) era resorted to other than God only while they were in a state of repose, but -according to the Quranic Verses- they called sincerely upon God only whilst they were ensnared by a calamity (for instance when they were trapped in turbulent sea waves).

“when they board the ships they invoke Allah putting exclusive faith in Him, but when He delivers them to land, behold, they ascribe partners [to Him]” 14
But the disbelievers (polytheists) of our age resort to other than God in the two states together, both at comfort and calamity.

Secondly the polytheists of the un-enlightenment15 (Jahiliyya) epoch worshipped wood and stone, which were the creations of and obedient to God, but the disbelievers of our age worship wrongdoers (it seems that they are referring to some of the Sufi Priests)16 so their blood, wealth and women are even more certainly admissible.

3) Another example of their ruthlessness is the discourteous manner in which they address the group of prominent Sunni scholars during discussions, using offensive and rude names, for instance:

Oh you disbeliever! أيها المشرك)) 17

Enemies of God! ( (اعداءالله18

The disbelievers have some other doubt! 19

Those ignorant disbelievers! 20

The enemies of Tawhid (monotheism)! (اعداء التوحيد) 21

One illiterate and unlearned individual prevails over one thousand scholars of disbelievers (Muslims who believe in intercession Shafāah)!22

The leader of this creed has attained very little from the Islamic sciences and it appears that being annoyed by the criticism of great scholars, he addresses them by various offensive names and accuses everyone of ignorance, polytheism shirk and disbelief, whereas the Holy Quran states explicitly:

“Do not say to someone who offers you peace, ‘You are not a believer’, seeking the transitory wares of the life of this world”23

Green Light To Ruthlessness

Considering the above it can be understood why the Taliban, Al-Qa’idah and other fanatic Wahhabis easily shed the blood of other Muslims in different parts of the world and raid their properties. The massacre by the Taliban in Afghanistan has mostly been of Muslims, (including both Sunni and Shia) and the blindfolded killings and assassinations by Al-Qa’idah and fanatic Wahhabis in Pakistan and Iraq have all been of Muslims.

Who caused these groups to be so relentless? The same individual who said non-Wahhabis are polytheists and declared admissible (Mubāh) the lives and properties of polytheists (disbelievers). It isn’t surprising that the blood they have shed has mainly been Muslim blood and all the wealth that was raided, the wealth of Muslims.

Ruthlessness And A Raging Strike To The Pillars Of Islam

Throughout history no one has caused more harm to Islam than the fanatic Wahhabis, the Islam that has been a religion of mercy and compassion, that advises man to begin every deed in the name of the most Merciful and Compassionate;24a religion that states that even if disbelievers approach you to question you about Islam give them shelter so that they hear the Quranic Verses, then deliver them safely to their homes (whether they embrace Islam or not);25 a religion that urges man to show kindness in turn for meanness so that the stubborn enemies would become pliant and befriend them;26 a religion that asks; “Is religion anything other than loving each other?”27

They presented such an exquisite religion (Islam) so formidably that made both friend and enemy weary of it!

The true essence of Islam is always prepared to perform its job and make human beings “Enter Allah’s religion in throngs”28 group by group, but unfortunately, the acts of this ruthless and fanatic group have become a threat to the spread of Islam and Muslims globally.

Oh Lord! Bestow your guidance upon them!

Strange Contradiction

Their government that has come to power under the patronage of this creed, has established political, economic and cultural relations with all the countries of the world – Islamic and non-Islamic countries – denoting that they are friends with all the disbelievers (polytheists)!

Furthermore, they have transformed the whole of Mecca and Medina into a concentre of the most beautiful hotels to entertain the Muslim Polytheists who come every year to perform Hajj and Umrah and are served with immense hospitality!? Why? You see, these Polytheists fill their treasury.

The Holy Quran asserts that Polytheists are unclean (Najes) and permission to enter Masjid-ul-Haram (The holy Mosque in Mecca) is forbidden to them, even if poverty is feared, for the Lord will sustain the believers out of His grace.

“O you who have faith: the Polytheists are indeed unclean: so let them not approach the Holy Mosque after this year. Should you fear poverty, Allah will enrich you out of His grace, if He wishes. Indeed Allah is all-knowing all-Wise.” 29
How come the same polytheists happen to become monotheists and are received warmly with love and compassion as “Guests of God”30, with major and minor lending them their homes?!

We Declare Unequivocally

The undersigned, as a servant of the Islamic sciences, states loudly and clearly that this Wahhabi sketch of Islam is not by any means true Islam. It is a personal perception of individuals who have little knowledge of the Islamic sciences and a unanimous majority of the Islamic clerics are opposed to that. In the final section of this book we will clarify through explicit Quranic Verses and Islamic traditions their mistaken perception so that the moderate individuals amongst them who feel duty-bound to logic and reasoning can know that the straight path lies elsewhere.

I would request everyone to join hands and call out with one voice that this little fanatic group does not represent true Islam. It is obvious that such an ideology cannot survive in the world today, and is on the decline. We must present Islam which is a religion of mercy in its true essence so that it is accepted and can continue its evolution in the world and influence minds and hearts.

More peculiar than anything else is that the ruthlessness of this group controls the government that they themselves brought to power (the government of the descendants of Saud31) and has set up horrifying assassinations in the Saudi kingdom. The Saudi government has confessed to their being a threat to its citizens and has decided to restrain them. It has reconsidered the teachings of Wahhabi religious schools, and has displaced radical fanatics from leading the mosques, which itself is another sign of the end of Wahhabism, as it now has no place even where it came into being.

1. – Mao Zedong December 26, 1893 – September 9, 1976) (also Mao Gi-dong in Wade-Giles transliteration) was a Chinese Marxist military and political leader and writer, who led the Communist Party of China (CPC) to victory against the Kuomintang (KMT) in the Chinese Civil War, leading to the establishment of the People’s Republic of China on October 1, 1949 in Beijing.
2. – Leonid Ilyich Brezhnev (January 1, 1907– November 10, 1982) was the effective ruler of the Soviet Union from 1964 to 1982, at first in partnership with others. He was General Secretary of the Communist Party of the Soviet Union from 1964 to 1982, and was twice Chairman of the Presidium of the Supreme Soviet (head of state), from 1960 to 1964 and from 1977 to 1982.
3. – Josip Broz Tito (May 7, 1892 – May 4, 1980) was the leader of Yugoslavia between the end of World War II and his death in 1980.
4. – Enver Hoxha [en-vehr hoj-e] (October 16, 1908–April 11, 1985) was the communist leader of Albania from the end of World War II until his death.
5. – End of Marxism’s life”, pg 10,11- this book as mentioned above was published in year 1360 (according to the Solar-Persian calendar) approximately ten years before the disintegration of Soviet Union and was published by “Nasl-e-Javan” publication.
6. – Obtained from popular Sites and Journals of the world.
7. – Extracted from popular global media and the Encyclopaedia of Encarta.
8. – لا التكفير ولا الإرهاب.
9. – Surah Al-e-Imran: 159.
10. – هل الدين إلا الحب؟
11. – تاريخ المملكة السعودية، تاريخ العربية السعودية، عنوان المجد في تاريخ نجد.
12. – Amongst those who have written expositions to this thesis is Mohammad-ibn-Saleh Al-Othaimin (محمد ابن صالح العثيمين), who was relatively moderate and intellectual but unfortunately, either due to the threat of losing his position or for dissimulation (تقيه), tried to become the justifier.
13. – Associating other deities with God.
14. – Surah Al-Ankabut 29:65.
15. – Pre-Islamic Arabian age of ignorance.
16. – He says:
اعلم أن شرك الاوّلين أخفّ من شرك اهل زماننا بأمرين، احدهما: انّ الاوّلين لا يشركون و لا يدعون الملائكة والاولياء و الاوثان مع الله إلا في الرخاء و أ ما الشدة فيخلصون لله الدعاء كما قال تعالی: {فإذا ركبوا في الفلك… } الامر الثاني: أن الاوّلين يدعون مع الله اناساً مقرّبين عندالله…و اهل زماننا يدعون اناساً من افسق الناس. (شرح كشف الشبهات، صفحة 100)
17. – Exposition to Kashf al-Shobahat Pg. (شرح كشف الشبهات) 77.
18. – Ibid, Pg 79.
19. – Ibid, Pg 109.
20. – Ibid, Pg 120.
21. – Ibid, Pg 65.
22. – Ibid, Pg 68.
23. – Surah Nisa 4: 94.
24. – Every affair in which the name of Allah is not mentioned is indeed futile.
كلّ أمرٍ ذي بالٍ لم يذكر فيه اسم الله فهو أبتر (تفسير البيان، جلد۱، صفحة 461)
25. –Surah Tawbah 9: 6.
26. – Surah Fosselat 41:34.
27. – “Khesal” (خصال) by Sadooq (صدوق)Pg 21 (Narrated from Imam Al-Sadiq هل الدين إلا المحبة).
28. – Surah Nasr 110:2 (يدخلون في دين الله أفواجاً).
29. – Surah Tawbah 9:28.
30. – ضيوف الرحمن.
31. – آل سعود.

IMAM ALI (AS)
THE HERALD OF UNITY

By: SAYYED KAZEM MIR JALILI (IRAN)

Introduction

In Islamic thought, “unity” has a high status in continuation of the holy Prophet (S) and Imams’ (A) mission. Thus, a thorough research of the conduct and speech of Imam Ali (A), who was the herald of unity, would show the status of unity and its various dimensions in true Islam.

Imam Ali (A) viewed unity as the fruit of the mission of the holy Prophet (S), among whose results is burying mutual rancor and developing brotherhood and affection among Muslims. Criticizing disunited nations, Imam Ali (A) mentions that division leads to destruction of dignity and honour while unity leads to the descent of divine blessings.

To establish unity, Imam Ali (A) urged people toward unity in every context and asked the governors to refrain from carrying out any alteration (restructuring) and preserve good traditions in society in order to promote unity of Islamic society. He (A) knew unity and establishing justice as developing each other and expected the government to fulfil them. He (A) reinforced the judicial system, selected special people to judge and exercised intensive supervision over his executive officers.

In Imam Ali’s (A) viewpoint, paying attention to people’s legitimate demands and true emotions were among material and social causes of creating unity among people. He (A) would count Allah, the holy Prophet (S), the leader, law and the Qur’an among the spiritual elements which facilitate unity, and in this regard, would emphasize the role of the leader. He (A) also regarded disbelief, deviation from truth, worldliness, lawbreaking and arrogance as some of the major elements which cause divisions. He (A) gave orders to prevent these elements.

Prior to studying Islamic unity, we must have a clear definition of “religion” in general, as well as in terms of true root of Islamic community, for the whole Islamic community has a single religious identity.

“Religion”, which in its general meaning embraces all human and divine beliefs, is bound by a collection of ideological and moral teachings as well as a set of laws and rules. However, religion in its specific meaning (according to scholars’ point of view) is to believe in one God, the all-Knowing, the all-Powerful, who possesses all attributes of perfection; the One who has created the whole universe based on wisdom and justice and has called human beings to move towards achieving perfection until they meet with Allah, with the help of two proofs of revelation and reasoning capability. This is a movement whose departure and destination are Allah, as mentioned in the verse of Istirja‘:

“Verily, to Allah we belong and to Him we shall return.” (Surah Baqarah 2:156)

The leaders of the movement are the reason and conscience which are internal proofs as well as the Prophets (A) and their successors who have been appointed by God to guide people. And by “Islamic community” we mean those who have accepted Islam as the religion that can secure their happiness in both material and spiritual lives.

Islam is a religion which encompasses all individual, social, material, cultural, political, martial and economic aspects of life and it has not ignored even a single point which would play a role in the material and spiritual progress of both individuals and society. Islam is a religion which brings happiness to believers in this world and the hereafter when they properly observe Islamic rules. Islam is against oppression, plundering and corruption and enables a human being to get closer to perfection.

However, one cannot observe Islamic rules properly unless he knows Islamic teachings and clings steadfastly to the practical conduct of the holy Prophet (S) and his true successors.

Accordingly, the life of the Commander of the Faithful, Ali b. Abi Talib (A), after the holy Prophet (S) is very special. The name of “Ali” is associated with attributes such as bravery and patience, devotion to God and justice, truthfulness and loyalty, knowledge and piety and other human virtues.

The life of Imam Ali (A) had different stages, among which the stage of his caliphate is of a special significance. This stage has various aspects such as the rising of Imam Ali (A) to political power, complicated political conditions, civil wars, the approaches and strategies of Imam Ali’s (A) opposition and Imam’s manner in dealing with them, cultural, economic and political problems of the society and finally Imam’s (A) approach in dealing with thought-provoking problems.

On the other hand, the short period of Imam Ali’s (A) caliphate is truly an excellent model of Islamic government provided for humanity; a government which would quench human’s thirst for justice and equity. The unity of Islamic community has a special status and its importance for Imam Ali (A) is no secret to anyone based on his attempts in preserving Muslims’ unity. He (A) can certainly be called the great herald of unity in the holy Prophet’s (S) ummah in both his words and conduct. Imam Ali (A) did not hold back any efforts to achieve and preserve unity.

In the present article, Imam’s words in Nahj al-Balaghah are selected in order to prove the fact that he (A) has been the greatest herald of unity of Islamic community and he (A) constantly made efforts to achieve and preserve it. In some cases, Imam’s (A) conduct is also mentioned as portrayed in the historical sources. In what follows, firstly, we will study Imam ‘Ali’s (A) theoretical view on unity and its fruits and then we will refer to the factors which create unity in Islamic community.

Imam Ali‘s (A) theoretical view on unity

During the history of Islam, disunity of Islamic sects and nations has caused irreparable material and spiritual damage to the body of Islamic community. This wound on the beautiful face of Islamic community has not been hidden from the reformers of ummah, and it has worried them. Thus, some of them planned to create unity among Muslims and to somehow heal the excruciating pain of the heart of Islamic community.

Ali (A) is among the distinguished reformers who sought unity after the holy Prophet (S). After the Prophet himself (S), he (A) is truly the greatest herald of unity of the Islamic community. He (A) knew the consequences of disunity and knew that political, economic, social, cultural and martial disunity within an Islamic community would bring about many negative effects, the removal of which if not impossible, would be very difficult.

Unity had a wide scope in Imam Ali’s (A) point of view and it embraced all human beings in the world as well as Muslims and underprivileged ones in Islamic community. Imam Ali’s (A) goal in seeking unity was to pursue Islamic causes and to establish social justice. The call for unity can be heard from the most of his sermons, maxims and letters.

In a letter addressing Muslims, Imam Ali (A) stated that:

Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride. If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. By Allah, the son of Abu Talib is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.1

The knowledge which Imam (A) talks about is awareness of terrible consequences of disunity and conflicts. He (A) knew that disunity and civil war would cost Muslims their religion (Islam) and a return to the beliefs of the Age of Ignorance.

The sayings of Imam Ali (A) about the root, nature and fruits of unity are mentioned under seven headings:

1. Unity is the fruit of the mission of the Prophet (SAWA)

Imam Ali (A) knew unity as the fruit of the mission of the holy Prophet (S); the blessing bestowed by God to humanity. Imam (A) described people’s condition before Islam and the great influences and blessings of Islam and the mission of the holy Prophet (S) in a sermon in which he stated:

The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse. They either likened Allah with His creation or twisted His Names or turned to else than Him. Through Muhammad (S) Allah guided them out of wrong and with his efforts took them out of ignorance.2

Imam Ali (A) knew burying mutual rancour and developing brotherhood affection among Muslims as the fruits of the mission of the holy Prophet (S), as he (A) stated in a sermon:

Through him Allah buried mutual rancour and put off the flames of revolt. Through him He gave them affection like brothers and separated those who were together (through unbelief).3
In another sermon regarding the same issue, he (A) stated:

Allah repaired through him the cracks, joined through him the slits and created (through him) affection among kin although they bore intense enmity in (their) chests and deep-seated rancour in (their) hearts.4

Imam Ali (A) knew the Prophet’s (S) mission as a great blessing which brought tranquillity to all Muslims through uniting the Islamic community. Regarding the high status and importance of unity, he (A) stated:

Certainly, it is a great blessing of Allah, the Glorified, that He has engendered among them unity through the cord of affection in whose shade they walk and take shelter. This is a blessing whose value no one in the whole world realizes, because it is more valuable than any price and higher than any wealth.5

It can be understood from Imam Ali’s (A) words that the Islamic community gained a strong rope of unity through the holy Prophet’s (S) mission. Today, the same strong rope can create unity among the followers of Islamic community.

2. Unity results in descent of Divine Grace

Imam Ali (A) viewed the unity of Islamic community as a cause for descending the blessings of God. He (A) saw the divine blessings and grace during all periods of Islam by himself and knew with all his heart and soul that these blessings were bestowed because of the unity of the Islamic community, so he warned people of disunity:

Certainly, Allah the Glorified has not given any person, whether among the dead or among those who survive, any good from separation.6

In another sermon, referring to the consequences of disputes, Imam (A) blames dispersed people of his time and states:

How strange! How strange! By Allah, my heart sinks to see the unity of these people on their wrong and your dispersion from your right.”7

Reproaching disunited people of Kufah, Imam (A) preferred to exchange them with the people of Syria (al-Sham) like Dinars (golden coins) with Dirhams (silver coins) and stated:

O’ those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (al-Sham) disobeys Allah but they obey him. By Allah, I wish Mu‘awīyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and give me one from them.8

Imam (A) considers large number of people as insignificant when they are disunited and states: “There is no benefit in the majority of your numbers because of the lack of unity of your hearts.”9

Imam (A) maintains that a group of people who are united may have victory, even though they may be in error. He (A) reproached the people of Kufah and stated:

By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right) and separation.10

Imam Ali (A) also believed that the destruction of right thought and counsel was an adverse consequence of division and disunity, and, of course, without right thought and counsel, making any progress and reform in the society is impossible. Regarding this issue, Imam Ali (A) states: “Opposition destroys good counsel.”11

Furthermore, Imam (A) viewed losing honour, dignity and divine blessings as the fatal consequence of disunity:

Thereafter, also see what happened to them towards the end when division overtook them, unity became fractured, and differences arose between their words and their hearts. They divided into various groups and were scattered fighting among themselves. Then Allah took away from them the apparel of His honour and deprived them of the prosperity produced by His favours. Only their stories have remained among you for the guidance of those who may learn the lesson from them.12

3. Unity under all circumstances

In all stages of his life, whether in the period of Prophet’s (S) mission, the period when he (A) had to be silent, or in the period of his Caliphate, Imam Ali (A) invited the Islamic community to unity. Even in the bed of martyrdom, he (A) advised his children who are guides and Imams after him to preserve unity and avoid separation. In his will, Imam Ali (A) told Imam Hassan (A) and Imam Husayn (A):

Stick to unity and avoid division and turning away (from each other’s help) and withholding the hand from one another’s assistance.13

In order to preserve unity, Imam (A) criticized some scholars for their opposite verdicts and reminded them that their God, their prophet and their book are the same:

When a problem is put before anyone of them he passes judgment on it out of his own imagination. When exactly the same problem is placed before another of them he passes an opposite verdict.

Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Lord is the One (and the same), their Prophet is the same, their Book (the Qur’an) is the same. Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him?14

Regarding the importance of unity and destructiveness of division in military affairs, Imam Ali (A) advised soldiers and commanders of Islam’s troops to preserve unity and avoid division: “Beware of dispersal. When you halt do so together and when you move you should move together.” 15

4. The ideal community

For Imam Ali the ideal world, which he wished human beings to reach by clinging to the real Islam, is the celestial and angelic world. He (A) has described the people of that world as follows:

They did not differ (among themselves) about their Sustainer as a result of Satan’s control over them. The vice of separation from one another did not disperse them. Rancour and mutual malice did not overpower them. Ways of wavering did not divide them. Differences of degree of courage did not render them into divisions.16

In fact, all human beings will be like angels, even superior to them if they pay attention to the main goal of creation which is proximity to Allah and achieving happiness in all aspects of life, and they know that they would attain this goal only through obeying Allah’s commands, cleaning their vices and decorating their hearts with virtues and acting upon them.

5. The borderline between tradition and innovation

Good traditions are among the elements which maintain unity within communities and also the consolidation of society. The governor of an Islamic society must keep such traditions alive and defend them. The governor who is indifferent about such traditions and customs and does not try to preserve them will create divisions within the society and weaken the pillars of the government.

Regarding this issue, Imam Ali (A) wrote to his executive officers as follows:

Do not discontinue the good lives in which the earlier people of this community had been acting, by virtue of which there was general unity and through which the subjects prospered. Do not innovate any line of action which injures these earlier ways.17

Imam (A) believed that the correct way of distinguishing between truth and falsehood when being drawn into a dispute about something was to refer to Allah’s words (Qur‘an) and the Prophet’s (S) Sunnah [tradition], and he stated:

Addressing the people whom Allah the Sublime, wishes to guide, He said: “O’ you who believe! Obey Allah and obey the Prophet (S) and those vested with authority from among you; and then if you quarrel about anything refer to Allah and the Prophet (S) if you believe in Allah and in the Last Day (of Judgment). (Qur’an, 4:59)

Referring to Allah means to act according to what is clear in His Book and referring to the Prophet (S) means to follow his unanimously agreed Sunnah in regard to which there are no differences.18

6. Unity as a prerequisite for administration of justice

Imam Ali (A) believed that the administration of justice was a divine obligation and never considered it right if Muslims acquiesced in discrimination and injustice. When the society is divided into two classes of the oppressors and the oppressed, while the former are gluttonous and the later are hungry, Islam does not allow Muslims to be indifferent. That was why Imam (A) himself accepted the heavy responsibility of Caliphate. In this regard, he (A) stated:

Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of [the camel of] Caliphate on its own shoulders and would have given the last one the same treatment as to the first one.19

The main goal of Imam Ali (A) was to administer the justice; as he (A) intended to head the government to return people to the Prophet’s (S) Sunnah, to stop class distinctions, and to divide the spoils [of war] equally. To achieve this goal, he (A) certainly encountered difficulties since it was obvious that there were self- seekers and worldly people who attempted to stand against his justice-seeking method by causing war and creating divisions.

However, Imam Ali (A) knew that creating unity within the Islamic community was a prerequisite for establishing justice, and he wanted warmongers to end wars so that justice could be established. In this regard, Imam (A) stated:

We suggested to them to appease the situation by calming the temporary irritation and pacifying the people till matters settled down and stabilized when we would gain strength to put matters right.20

The Commander of the Faithful (A) believed that there was a mutual relationship between unity and justice: “If justice does not exist in a society, then there is no unity in that society either.”

Thus, since he (A) knew the oppression of governors as the cause of people’s separation from governments in the period of his caliphate, he (A) always controlled his executive officers and observed them in different ways. If one of them committed an offence, he (A) would advise him and, when necessary, dismiss him.

Such supervision was not confined to high-ranking officers, but rather Imam (A) ordered his executive officers to check their assistants’ activities and have people who would keep an eye on them and report their wrong actions. In this regard, addressing Malik Ashtar Nakha‘i, Imam (A) states:

You should also check their activities and have people who report on them who should be truthful and faithful, because your watching their actions secretly will urge them to preserve trust with and to be kind to the people.21

Then he (A) continued:

If any one of them extends his hands towards misappropriation and the reports of your reporters reaching you confirm it, that should be regarded enough evidence. You should then punish him and recover what he has misappropriated. You should put him in a place of disgrace, blacklist him with (the charge of) misappropriation and make him wear the necklace of shame for his offence.

From Imam Ali’s (A) point of view, the Islamic judicial system is established to solve political, social and financial problems and also disputes among people. In the Islamic judicial system, the right of the oppressed is claimed from the oppressor; the weak should have a feeling of safety and the oppressor should be worried. Imam (A) introduced the judicial system to his executive officers as follows:

Have a good will when judging people; because judgment is to restore the right of the oppressed from the oppressor and the right of the weak from the strong and to establish rules of God in a way which improves the cities and their residents.

Because of the important role of the judicial system in establishing justice, Imam (A) set up the judicial system based on Islamic rules in his short term government and he never compromised in implementation of justice and made no difference between the rich and the poor, rulers and peasants, friends and enemies.

Imam Ali (A) was very strict about appointing judges and he (A) would only select people who had special qualifications. Regarding this issue, Imam (A) tells Malik Ashtar Nakha‘ī that:

For the settlement of disputes among people select him who is the most distinguished of your subjects in your view. The cases [coming before him] should not vex him, disputation should not enrage him, he should not insist on any wrong point, and should not grudge acceptance of the truth when he perceives it; he should not lean towards greed and should not content himself with a cursory understanding [of a matter] without going thoroughly into it. He should be most ready to stop [to ponder] on doubtful points, most regardful of arguments, least disgusted at the quarrel of litigants, most patient at probing into matters and most fearless at the time of passing judgment. Praise should not make him vain and elation should not make him lean [to any side. Such people are very few.22

7. Valueless unities from Imam Ali’s (A) point of view

Imam Ali (A) would consider some types of unity as valueless, such as the unity between gangsters and those who tend towards falsehood.

These are the people who, when they assemble together are overwhelming but when they disperse they cannot be recognized. 23

It is narrated another way as:

These are the people who when they assemble together cause harm but when they disperse are beneficial.24

Someone told him (A) that: “We know their harm at the time of their assembling, but what is their benefit at the time of their dispersal? Then he (A) replied:

The workers return to their work and people get benefit out of them, like the return of the mason to the building site, that of the weaver to his loom, and that of the baker to his bakery.25

Imam Ali (A) implored Allah to shatter such unities:
O’ my Allah! If they reject truth disperse their group, divide their words (opinions) and destroy them on account of their sins.26

1. Nahj al-Balaghah, Sermon no. 5.
2. Ibid. Sermon no. 1.
3. Ibid. Sermon no. 96.
4. Ibid. Sermon no. 231.
5. Ibid. Sermon no. 191.
6. Ibid. Sermon no. 175.
7. Ibid. Sermon no. 27.
8. Ibid. Sermon no. 97.
9. Ibid. Sermon no. 119.
10. Ibid. Sermon no. 25.
11. Ibid. Maxim no. 215.
12. Ibid. Sermon no. 192.
13. Ibid. Sermon no. 192.
14. Ibid. Sermon no. 18.
15. Ibid. Letter no. 11.
16. Ibid. Sermon no. 91.
17. Ibid. Letter no. 53.
18. Ibid.
19. Ibid. Sermon no. 3.
20. Ibid. Letter no. 58; Ibn Abi al-Hadīd, Sharl: Nahj al-Balaghah, vol. 17, p. 68.
21. Ibid, vol. 17, p. 68.
22. Ibn Shu‘bah Harranī, Tuhaf al-‘uqūl, 1363, p. 135.
23. Nahj al-Balaghah, Maxim no. 199.
24. Ibid.
25. Ibid.
26. Ibid. Sermon no. 124.
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WHAT IS THE WAY TOWARDS PERFECTION AFTER KNOWING THAT IT IS POSSIBLE?

By

Allama Sayyid Muhammad Husayn At-Tabataba’i

We say: The relation of the realities to what exists in this material realm and the physical self is the relation of the outward (zahir) to the inward (batin).
Every existing characteristic connected with the outward is in reality attached to its inward and to the outward itself by its accident and in conformity with it. Thus, the self-evident perception of the self in relation to itself is primarily and in reality related to its inward aspects, and then by accident and concordance (agreement) related to its self.
The reality which is the inward aspect of the self is more immediately perceived by the self than the actual self and is more self-evident than it, and that which is inward to this inwardness is even more prior and evident than this inwardness, and this continues until it reaches a reality to which all realities culminate.
This reality is the precedent of all things known and the most evident of all self-evident things.
Considering that existence in it is sheer and undifferentiated, a second for it or another kind of it cannot be conceptualized, therefore, regarding the perception of this existence, there is no place for a refuter to refute or a denier to deny. This argument is of course complete and flawless.
We then say: Every existing reality necessitates that it be complete in its self, both in its essence and accidents, and this is a necessary self-evident premise, but it is in need of complete conceptualization (tasawwur).
So, if we were to suppose a reality, A, which has accidents B, C, and D, then this reality necessitates, in its essence, that A should not be lacking in A, for if A is deficient in A it would no longer be A, given that we have supposed it to be A.
Moreover, it also necessitates that accidents B, C and D, be their very selves, which, if they were lacking in B, C and D, given that we have already supposed them to be B, C and D and nothing more, as is apparent.
This is what every reality necessitates in its essence and accidents, and this is what we call perfection (kamal) and happiness (saadah)
The reality of every perfection is that which is not qualified in its essence by a qualification of non-existence, for this would be a deficiency (naqs). This is because every perfection in its essence has its essence. Thus there is nothing missing from its existence other than from the aspect of a qualification of non-existence (i.e. the quiddity that circumscribes that existent and distinguishes it from other) that accompanies it of necessity.
Therefore, the reality of A, for example, has that which would be assumed for A. Thus the separation in existence of this individual instance of A, from that instance of A could only be because of the existence of qualifications of non-existence in each of the two individuals. A deficiency in the reality of A in both of them would require a deficiency of something from their essences and not from their accidents.
This would be impossible as it will necessitate a reversion (inquilab) or be self-contradictory (khulf) with reference to the essence of A which we have taken as given in its essence. Thus the factor that is lacking (i.e. the qualification of non-existence) for the particularity of this individual instance of A is the particularity of that individual instance of A.
Therefore, the reality of A has two levels: One level is its essence where it lacks nothing concerning that essence. The other level is the level of the individual, which with respect to the other individual, something of its perfection will become deficient.
Of course, this does not mean that this is a result of gradation in any way, because if we were to suppose one of the levels of A for the individual, it would also be A, and this would turn to being impossible. Rather when a reality is supposed for an individual, it will become this particular individual, and when we do not suppose that reality there would be nothing.
So, nothing will stay with it other than the non-existence qualification. This reality is itself with the individual and nothing less than that, and there is nothing in the individual other than reality, while the individual is something non-existent, imaginary and nominal.
This meaning is what we term as manifestation (zuhur), so understand.

From here it becomes evident that the reality of al perfection is that which is absolute, unqualified and permanent. The closeness of every perfection to its reality is according to the degree of the manifestation of its reality in it, meaning its connection to qualifications and limits since the more qualifications there are , the weaker the manifestation will be, and vice versa.
It also becomes clear that the Almighty Truth is the ultimate reality for all perfection, as He has the sheerness (sirf) of every perfection and beauty (jamal), and the proximity of any existent to Him depends upon the extent of its qualifications of non-existence and limits.
It is concluded from this that the attainment of every existent to its real perfection necessitates its annihilation (faana), since this necessitates the annihilation of the qualifications and limits in its essence or in its accidents alone. The opposite is also true, where the annihilation of every existent necessitates the subsistence of its reality only in its self. Allah the Almighty said:
“Everyone on it is ephemeral; yet lasting is the Face of your Lord, Majestic and Munificent.” Quran 55:26-27.
The real perfection for every possible existent is that which will perish within its self. So, the real perfection for the human being is what becomes absolute and free from any restrictions, and hence the human being will be annihilated and have nothing of perfection other than this.
It has already been mentioned in the previous argument that the human being witnessing his own very essence is in fact his essence witnessing all its realities and its ultimate reality, and while being annihilated in that station he will also be witnessing his own annihilation.
In other words: The reality of the human essence is the witnessing of its self while the human being is being annihilated.
Real human perfection is its achievements of its real perfection in its essence and its accidents, meaning its achievement of its ultimate perfection in its essence, attributes, and actions, which is its annihilation in essence, attributes and actions in the Almighty Truth.
This is the meaning of monotheism (Tawhid) of the essence, of attributes and of actions, which is the ability to intuitively witness that there is absolutely no essence, no attribute and no action other than Allah the Almighty, according to what is befitting the sanctity of His Eminence, may His Greatness be magnified. Of course, this is without it becoming incarnated or undergoing divine unification, may He be exalted from such.
This argument is one of the endowments of Allah the Almighty, mentioned specifically only in this treatise, and thanks is to Allah.
The conclusion from the argument mentioned in the beginning of this chapter is that the witnessing of these realities and knowing them is embodied in the witnessing of the self and knowing it.
The closest way there is for mankind is that of knowledge of the self, and it has already been mentioned that this can be accomplished by abandoning anything other than Allah and turning towards Him the Almighty.
Addendum
If we were to observe the Quran and traditions and deeply contemplate them, we will discover that the criterion of reward and punishment is obedience and submission, and rebellion and obstinacy.
What is indisputably understood from the Quran and Traditions is that the commission of sins, even major sins, does not necessitate punishment if it is performed by someone who does not realize that he is committing it, or any case similar to this. Obedient acts do not necessitate reward if they are performed without the intention of sincerity or submission to Allah, unless the deed is something that cannot be separated from submission, like certain noble and moral acts.
Furthermore, the commission of sin by someone who is not conscious of it being a sin, if done with the intention of an obedient act, will be considered a good deed; and also doing something obedient with the intention of being rebellious or being vain will be considered wrong. The levels of obedience and sin also differ according to the difference between submission and rebellion, which exists on both sides.
It is said in a tradition:
“The best of deeds is the hardest of them.”
This has been narrated in many traditions on different aspects of the subject of obedience and sins, the different levels of virtue and vileness, and the reward and punishment for them, which the sound intellect also confirms. Most Quranic verses direct people to what the intellect prescribes them to do, and the scale and criterion according to the intellect is obedience to the truth or rebellion against it and nothing else. These are by necessity two different things according to their levels.
In addition, as happiness and wretchedness are related to these two scales, they therefore have an expanded indication in accordance with the levels that exist in obedience and rebellion.
It becomes evident here that happiness for a person who has accepted the True religion is the attainment of perfection, but absolute happiness is not only for those who have accepted the True religion, rather it might be found in someone who has not accepted the religion if he has some kind of obedience or does not have some kind of rebellion on whatever level it might be.
This is what the intellect prescribes and is apparent in religion, for religion designates the limits of what the intellect has judged, as the Prophet (s.a.w.s.) says in the famous tradition:
“Verily, I was sent to complete the noble traits of character.”
It has been narrated that the ancient Persian king Kasra and the Arabian Hatim Tai will not be punished because they had in themselves the traits of justice and generosity.
It is mentioned in al-Khisal, narrating from Imam Sadiq (As.) from His father, from His grandfather, Imam Ali (As.) who said:
“Heaven has eight doors. One door in which the prophets and righteous will enter, a door that the martyrs and pious will enter and five other doors which are for those who follow and love us. I will continuously be standing on the sirat, supplicating and saying: “O Lord, protect my followers, lovers, companions, vicegerents and those who had been devoted to me in this world.”
Then a call from within the Throne will be heard, saying: “I have accepted your prayer and intercession for your followers.”
Every one of my followers and those who are devoted to me, defend me, and who fight those who fight against me by actions or by words will also intercede for seventy of their neighbours and relatives. And there is another door that will be used for the rest of the Muslims who testify that there is no God but Allah and there is not even the size of an atom of hatred in their hearts towards us the Ahlul Bayt (as.).”

It is stated in Tafsir al Qummi, narrating from Durais al-Kanani who asked Abu Jafar [al-Baqir] (as.):
“May I be sacrificed for you, what is the state of the monotheists who acknowledge the prophet hood of Muhammad (s.a.w.s.) who are sinning Muslims and die and do not have a leader and do not know your authority (wilayah)?”
The Imam (As.) said: “As for these people, they will stay in their holes [graves] and will not leave them. As for those who have righteous deeds and have not shown hatred, He will trace for them a path to heaven which He created in the west. The soul will stay in its hole until Judgement Day comes and it will meet Allah and He will judge its good and bad deeds, so either to Heaven or to Hell. These people are awaiting the Order of Allah.”
He then said: “The weak, the foolish, the infants and the children of the Muslims that have not reached the age of puberty will also be treated the same way.
As for the Muslims who are hostile towards the Ahlul Bayt (As.), a path has been made for them all the way to Hell which Allah created in the east. Flames, sparks, smoke, and boiling liquid will all be thrown with them until the coming of Judgement Day and then after that their destiny will be Hellfire.”
It says in the Supplication of Kumail, narrated by Imam Ali (as.):
“So I declare with certainty that were it not for what you have decreed concerning the chastisement of Your deniers and what You have foreordained concerning the everlasting home of those who stubbornly resist, You would make all of the fire cool and safe, and no one would have a place of rest or abode within it. But You, holy are Your Names, have sworn that You will fill it with the unbelievers, both jinn and mankind, and that You will place those who stubbornly resist therein forever.”
Most of the Quranic verses make a promise to those who have been informed with evidence and proof and it confines disbelief to the act of denying and obstinacy.
Allah the Almighty said:
“As for those who are faithless and deny Our signs, they shall be the inmates of Hell.” Quran 5:10

“So that he who perishes might perish by a manifest proof, and he who lives may live on by a manifest proof.” Quran 8:42
In general, the whole criterion for happiness and wretchedness, and reward and punishment is the sincerity of the heart and the purity of the self.
“…the day when neither wealth nor children will avail, except him who comes to Allah with a sound heart.” Quran 26:88-89.
“…on the day when the secrets are examined.” Quran 86:9.

All divine religions aim to train people in a particular way. This is indisputably seen in their dispositions and what they taught, and this is also what the previous divine philosophers advocated.
As for the shariah of Islam, it is much clearer concerning these matters, however, as was stated towards the end of chapter two, Islam calls to any kind of happiness possible, but knowledge of the Lord by way of knowledge of the self is the closest way and brings the most complete result. This way is the most effectual way and it is the way that Islam emphasizes. The Quran and traditions both have this aim and call to this way in every possible language.
He Almighty says:
“O you who have faith! Be wary of Allah, and let every soul consider what it sends ahead of tomorrow, and be wary of Allah. Allah is indeed well aware of what you do. And do not be like those who forget Allah, so He makes them forget their own souls. It is they who are the transgressors.” Quran 59:18-19.
This is the obverted contra positive of the following saying of the Prophet (s.a.w.s.), as has been narrated by both schools of thought:
“He who knows his self knows his Lord.”
He the Almighty said:
“Take care of your own souls. He who goes astray cannot hurt you if you are guided.” Quran 5:105.

Al-Amudi has narrated more than twenty traditions regarding knowledge of the self in his book al-Ghurar wa al-Durar which is a compilation of the short sayings of Imam Ali (a.s.)
“A clever person is someone who knows his self and does things with sincerity.”
“Knowledge of the self is the more beneficial of the two forms of knowledge.”
“A Knower (arif) is someone who knows his self, and releases it and repels it from anything that would farther it away [from Allah].”
“The greatest of ignorance is a person’s ignorance of his self.”
“The greatest of wisdom is a person’s knowledge of his self.”
“People who have the most knowledge of their selves have more fear of their Lord.”
“The best of the intellect is a person’s knowledge of his own self. So, whoever knows his self will be more knowledgeable and he who is ignorant of his self will fall astray.”
“It surprises me that someone who has lost something searches for it while he has lost his self but does not look for it.”
“It surprises me that a person is ignorant of his self. How can he know his Lord.”
“The goal of knowledge is for a person to know his self.”
“How can one who does not know others know his own self.”
“It is sufficient in knowledge for a person to know his self.”
“It is sufficient in ignorance for a person to have ignorance of his self.”
“He who knows his self will become immaterial.”
“He who knows his self will struggle with it.”
“He who is ignorant of his self will neglect it.”
“He who knows his self knows his Lord.”

“He who knows his self will increase in status.”
“He who is ignorant of his self will be more ignorant in knowing others.”
“He who knows his self will be more knowledgeable of others.”
“He who knows his self has reached the ultimate goal of every knowledge and science.”
“He who does not know his self will become far away from the path of salvation and he will fall into aberrance and ignorance.”
“Knowledge of the self is the most beneficial form of knowledge.”

“Those who gain knowledge of the self will have achieved the greatest triumph.”

“Do not be ignorant of yourself, for the he who is ignorant of knowing his self is ignorant of everything.”

I say: As you can see, these traditions prove the falsity of the interpretation of some scholars regarding the Prophetic (s.a.w.s.) saying, ‘He who knows his self knows his Lord’ that it is impossible to know the self, because it is related to knowledge of the Lord, which is impossible. The literal understanding of the previously mentioned traditions refutes this, and furthermore, so does the saying of the Prophet (s.a.w.s.):

“The more knowledgeable you are of yourself the more knowledgeable you are of your Lord.”

If knowledge of Allah the Almighty is considered to be impossible, then it would be conceptual knowledge by way of thought and not by way of intuitive witnessing. Given this impossibility, it would mean that one cannot have absolute comprehension of Allah the Almighty, but knowledge within the contingent capacity of human beings is not impossible.

On the whole, knowledge of the self is the best and closest path to perfection, and this should not be doubted. However, it is the method of proceeding on this path that is the issue of discussion.

Some have claimed that the way to journey on this path has not been explained in the shariah and some writers have even claimed that this spiritual path in Islam is similar to the monastic way the Christians innovated, which was not designated as a divine law, but Allah Almighty accepted it from them.

Allah Almighty said:

“But as for Monasticism, they innovated it –We had not prescribed it for them –only seeking Allah’s pleasure. Yet they did not observer it with due observance.” Quran 57:27.

They say (in summary): “The path to knowledge of the self has not been stated in the shariah; however it is an acceptable way to perfection.”

It is possible from here that there might exist among some of the people of this path different kinds of exercises and certain ways that do not exist in the Quran and in the traditions nor have they seen in the way of life of the Messenger of Allah (s.a.w.s.) and the Imams (a.s.) from his household.

This is all in accordance with what was previously mentioned that the objective is to pass and reach in any way possible after maintaining the goal.

In addition to this are the methods that are used by non-Muslims, like the transcendent philosophers and the people of spiritual exercises, as is evident to those who refer to their books or to what is known about them.

However, the reality that is upheld by the people of the truth – which is evident from the Quran and traditions – is that the shariah of Islam does not permit one who journeys towards Allah to turn in any way towards anything other than Him the Almighty, and it does not permit one to seek reliance on anything other than Allah the Almighty, unless it is a way the shariah has ordered to be observed and followed.

Indeed, the shariah of Islam has not neglected the slightest thing with regard to happiness and wretchedness without explaining it and did not exclude anything from the necessities of journeying towards Allah the Almighty, whether easy or dangerous, without clarifying them. Therefore, whatever [good] every soul earns is to its benefit, and whatever [evil] the soul incurs is to its harm.

Allah the Almighty says:

“We have sent down the Book to you as a clarification of all things.”
Quran 16:89.

“Certainly we have drawn for mankind in this Quran every [kind of] parables.” Quran 31:58.

“Say, ‘If you love Allah, then follow me; Allah will love you.” Quran 3:31.

“In the apostle of Allah there is certainly for you a good example.” Quran 33:21.

There are many more examples from the Quran illustrating this point and likewise, the traditions narrated from the Ahlul Bayt (a.s.) with reference to this meaning are abundant, or rather they are recurrently transmitted.

What is evident here is that the amount of perfection every person has is in accordance with how much he follows the shariah, and as you already know, this perfection is something that is graded by having different levels. What an excellent expression it is when some of the people of perfection say:

“The tendency of turning from the shariah towards observing difficult spiritual exercises is actually running away from the hardest to the easiest.”

Indeed, following the shariah is a continuous killing of the self and this is gradual and consistent as long as the self exists, and difficult exercises are a swift killing and are much easier.

In general, the shariah has not neglected the explanation of how to journey [to Allah] by the path of the self.

Explanation: Worship can be divided into three kinds:

One: Worship out of greed.

Two: Worship out of fear of hell.

Three: Worship solely for sake of Allah, without fear or greed.

There is another kind of worship different from the third: this is where the goal of worship is to succeed in gaining comfort, or to flee from punishment, as the ultimate goal of this kind is to attain the desires of the self.

Therefore, attentiveness to Allah the Almighty in worship is only to satisfy the cravings of the self, and accordingly the Almighty Truth made worship become a way to achieve one’s desires.

This way or this medium, inasmuch as it is a medium, is not sought after or intended primarily, but is in pursuance and correspondence to it, as this in reality will be nothing other than the worship of desire itself.

The third kind remains which is real worship, and this type of worship has been expressed in different names and ways.

It says in Al-Kafi, narrating from Harun who narrated from Imam Sadiq (as.) who said:

“Worshippers are of three kinds:

One group worships Allah the Glorious out of fear, and that is the worship of slaves.

Another group worships Allah the Almighty wanting rewards, and that is the worship of wageworkers.

And another group worships Allah the Almighty out of love for Him, and that is the worship of free people, and this is the best form of worship.”

In Nahjul Balaghah, Imam Ali (As.) says:

“Some people worship Allah out of desire, and that is the worship of merchants. Some people worship Allah out of fear and terror, and that is the worship of slaves. And some people worship Allah thanking Him, and that is the worship of free people.”

It is narrated in ‘Ilal al-Sharai, al-Majalis, and al-Khisal, narrating from Yunis, from Imam Jafar Sadiq (A.S.) who said:

“People worship Allah in three ways: One type worships Him in desire of His reward and that is the worship of the covetous, which is greed. Others worships Him fearing hellfire, and that is the worship of the slaves, which is terror. However, I worship Him with love for Him Almighty, and that is the worship of the honorable, as He Almighty says:

“…and they shall be secure from terror on that day.” Quran 27:89

“Say, ‘If you love Allah, then follow me; Allah will love you.” Quran 3:31

“So, those who love Allah the Almighty, Allah will love them, and whoever is loved by Allah they will be among those who are safe, and this is the hidden status which ‘no one can attain unless they are pure.’” Quran 56:79.

It is stated in al-Manaqib:

“He [the Holy Prophet] (s.a.w.s.) would cry until He would faint, so he was asked: “Has not Allah forgiven all your past and future sins?”

He said: “Shall I not be a thanking servant?”

I say: Both thanking and loving return to one thing. Thanking is the praising of benevolence inasmuch as it is benevolence, and worship would be attentiveness and humility towards Him the Almighty. He is the Benevolent in His Essence, and therefore it is He, the Almighty who is sought after in Himself and not for something else, as He, the Almighty said:

“I did not create the jinn and the humans except that they may worship Me.” Quran 51:56.

The ultimate goal in the creation of mankind, meaning mankind’s existence, is the perfection of their existence, which is to worship Allah the Almighty and turn towards Him alone, and turning towards Him is a medium which is not, in its essence the goal, as He Almighty is the ultimate goal of their existence. This is why worship here has been interpreted in the traditions as being knowledge (marifat).

He also said:

“Your Lord has decreed that you shall not worship anyone except Him.” Quran 17:23

“He is the Living One; there is no god except Him. So supplicate Him, putting exclusive faith in Him.” Quran 40:65.

Moreover, love is the attraction of the self towards beauty in itself, and only He Almighty has absolute beauty.

He the Almighty said:

“Say , ‘If you love Allah, then follow me…”

And

“But the faithful have more ardent love for Allah.” Quran 2:165.

A tradition narrated by al-Daylami will soon be mentioned.

It is mentioned in the supplication of Kumail:

“And make [O Lord] my heart enthralled with the love of You.”

In the intimate munajaat of Imam Ali (As.), it says:

“O Allah put me among the people of your vicegerency [wali] the station of those who hope for abundance in loving You.”

Love and its role have been mentioned very often in many supplications.

And if you are surprised then it would be more surprising to hear those who say: “Love does not pertain to Him the Almighty in reality, and that which has been mentioned in the traditions of the shariah is only meant in a metaphorical sense in that it means to obey, to order and to refrain from the forbidden.” This claim is contrary to that which is self-evident and is obstinacy towards that which is evident.

By my soul, is there not a big difference between those who say: “Love cannot be associated with Allah the Almighty” and those who say: “Love cannot be associated with anything other than Allah the Almighty?”

Returning to the discussion at hand, we say: As worship, which is turning towards Allah the Almighty, cannot be achieved without a certain kind of knowledge, even though it itself is an introduction or a prerequisite for knowledge, observing it in its possible reality would require one to traverse through knowledge (marifat).

Knowledge and worship are even regarded as two correlative things, as is mentioned in the tradition of Ismail ibn Jabir, narrating from Imam Jafar Sadiq (as.):

“Knowledge is connected with practice, so he who knows, acts and he who acts, knows.”

In other words: It is necessary for worship to be based on knowledge (marifat) in order for the worship to produce knowledge, as is said in the prophetic (s.a.w.s.) tradition:

“He who practices what he knows will be granted by Allah knowledge he had not known.”

This is referring to what Allah the Exalted says in the holy Quran:

“Whosoever desires the tillage of the hereafter, We will enhance for him his tillage, and whosoever desires the tillage of the world, We will give it to him, but he will have no share in the hereafter.” Quran 42:20

And,

“To Him ascends the good words, and He elevates righteous conduct.” Quran 35:10

Intellectual consideration also supports our arguments, as love and yearning for something makes someone turn towards it. Turning towards something, which is action and practice, establishes love, yearning, and knowledge. Moreover, it confirms the establishment of something, and if the establishment of that thing has been confirmed, its signs and traces and everything related and connected with it will manifest.

In summary: This knowledge that needs practice can be conceived as being acquired in two ways: The external journey of the cosmos, and the journey of the inner self.

The first: This way is through thinking, contemplation and reflecting on the cosmological existents that are external to the self that are the creations of Allah and His signs in the heavens and the earth. This will lead to certainty in Allah and His Divine Names and Actions, this is because these things are clues and evidence, and knowledge of the evidence inevitably necessitates knowledge of that which is experienced.

The second: This is the return towards the self, and knowing the Truth Almighty through the self. The self does not exist absolutely independently, and to know such a thing cannot be detached from knowledge of that which is independent and which maintains it. In one aspect, both types of knowledge can be considered as one here.

So, these are the two ways. However, the truth is that the cosmological journey by itself does not necessarily bring about real knowledge or real worship. This is because establishing cosmological existents will only bring acquired knowledge of the existence of the Almighty Creator and His Attributes for they are clues and signs. This knowledge is connected to propositions which have predicates and subjects, both being conceptual.

Arguments have been given that the Truth Almighty is a pure existence that does not have quiddity. It is impossible for Him to be in the mind because it will necessitate a quiddity in itself void of the two existences; existence in the mind and existing externally, and this cannot be so here.

So, whatever the mid visualizes and conceptualizes to be necessary and judges with its predicates, like names and features, would certainly be something other than Him Almighty.

A tradition in the book, al-Tawhid refers to this meaning, narrating from Abd al-Ala who narrates from Imam Jafar Sadiq (A.S.) who said:

“He who claims that he knows Allah through a veil, a picture or an image is a polytheist, because a veil, a picture and an image are all things other than Him. He is One and united, so how can someone consider Him one if they claim that they know Him through something else? Someone will know Allah only if they know Him through Him, and if someone does not know Him through Him, they do not know Him, they know something other than Him. There is nothing between the Creator and the created, and Allah is the Creator of all things, but these things are not from a name of His, for their names are something other than Him, and names are different to Him. The noun is different to the adjective. He who claims he believes in something he does not know is aberrant from knowledge. Creation cannot perceive anything other than through Allah, and Allah is devoid of His creations, and His creations are devoid of Him.”

The Imam (a.s.) saying ‘He is One and United’, which means pure oneness without plurality in Him, points to the argument of the impossibility of having knowledge of something that results in the gaining knowledge of Allah the Almighty. It is like saying: ‘knowledge is essentially the very same as the known’, as is demonstrated in its relevant place. It is impossible to have knowledge of something which will lead you to having knowledge of something else that is contradictory to it, or else contradictory things will become one, which is impossible.

Therefore, the necessity of knowing something prompting the knowing of something else requires a kind of unity between the two things.

When we suppose two things, they would have an aspect they share and an aspect they differ in, each one would be composed of two aspects, but the Truth Almighty is One and Simple in essence and He does not have any composite nature an any way. Therefore, it is impossible to know Him through something other than Him.

This is what the Imam (a.s.) means when He says: ‘There is nothing between the Creator and the created.’

His saying: ‘he who claims he believes in something he does not know is aberrant from knowledge’ is the continuation of what he said before, that: ‘someone will know Allah only if they know Him through Him’.

His saying: ‘creation cannot perceive anything other than through Allah’ is the same as demonstrating an argument for Allah in that everything is known by Allah who is the Light of the heavens and the earth, so how can one know through something other than Him. He is the Constituent of every essence, but is not composite in essence, and knowledge of something that is not essentially dependent comes after knowledge of the dependent thing that it constitutes.

This is because the occurrence of knowledge requires the independence of the known by necessity. Knowledge of the non-independent follows the independent that is with it.

As this might encourage erroneous illusions of incarnationism or pantheism, far is He from such, the Imam (a.s.) added after saying: ‘and Allah is devoid of his creations, and His creations are devoid of Him’.

When we say the creation’s perception of everything is done through Allah, this does not contradict the beginning of the tradition which states that knowing something necessitates the knowledge of something else, because the knowledge which is in the beginning of the tradition is acquired knowledge, and the knowledge at the end of the tradition is knowledge by presence.

There are numerous traditions that describe acquired knowledge as not being real knowledge.

Concluding from the aforementioned, there is no way of achieving the knowledge of reality other than through knowledge of the self.

Knowledge of the self ends up with knowledge of reality, which is to turn towards the Truth Almighty and detach from anything that would divert or occupy one’s self from oneself in order for them to see their selves as they are, and the self is essentially in need of the Truth Almighty.

If someone is in such a state, their witnessing o that person’s self cannot be detached from the witnessing of His Creator, as you know. If that person witnesses the Truth Almighty he would have necessary knowledge and will then know his self through it in reality, as the self is dependent on Him Almighty and he will hence know everything through the Truth Almighty.

Imam Jafar Sadiq (a.s.) points to this meaning in a tradition narrated in Tuhaf ul-Uqul:

“Whomsoever claims that he knows Allah through doubts of the heart, then he is a polytheist. Whomsoever claims that he worships the name without the meaning then he has committed slander, because the name is created. Whomsoever claims that he worships the name and the meaning then he would have ascribed a partner with Allah. Whomsoever claims that he worships through the attributes, and not through perception and understanding, then he has transferred something far from the mind. Whosoever claims that he added the substantive to the adjective then he would have belittled something that is great.”

“They did not regard Allah with the regard due to Him.” Quran 6:91.

Someone said to him: “Then what is the way to monotheism (Tawhid)?”

He (a.s.) said: “The door of discussing and searching is possible, and accessibility to the path exists. Verily, knowledge of the witnessed and present comes before its features, and knowledge of the features of an absent person comes before seeing him.

They said: “And how do you know the essence of the witnessed before it’s featured?”

He (A.S.) said: “You will know it and you will know the signs. You will know yourself through it, and you will not know yourself by yourself or from within yourself. You will know that what is in it is for Him and by Him, as Yusuf’s brother said to him:

“Are you really Joseph?” He said, ‘I am Joseph, and this is my brother.” Quran 12:90

So, they knew him through his self. They did not know him through something other than him, and they did not confirm him through themselves with the doubts of their hearts.”

The Imam (a.s.) saying: ‘and you will know its signs’ means you will know Him and you will then know His signs and features through it, and you will know yourself through it and not through something else.

After contemplating on the meaning of this noble tradition which is a very distinctive tradition, especially in its portrayal of how the brothers of Yusuf recognized him, you will be able to derive all of the principles mentioned in the previous chapters from this tradition alone, and we do not want to prolong our explanation.

In general: If one wants to witness his Lord, he will know Him, and he will know his own self and everything else through Him, and hence attentiveness in worship will be bestowed upon this person in its correct place. Without this witnessing, all of our attention towards Allah will only become some kind of mental projection whatever it may be.

This visualized concept, mental projection and the conformability of this limited imagery is something other than Him, the Almighty, and therefore the worshipped will be something other than the intended.

This is the situation of the worship of those other than the possessors of knowledge [of Allah] (arifeen) of those who possess this knowledge (ulama) by Allah, and as you have come to know, the acceptance of this kind of worship is only by the grace of Allah the Almighty.

“Were it not for Allah’s grace and His mercy upon you, not one of you would ever be pure.” Quran 24:21

This is the opposite of the worship of those who know Allah and are sincere to Him. They do not pay attention in their worship neither to a concept nor to something that is in conformity with a concept, rather they turn solely towards their Lord, may His Gratitude be exalted.

He the Almighty said:

“Clear is Allah of whatever they allege [about Him], -[all] except Allah’s exclusive servants.” Quran 37:159:160.

It therefore becomes clear that the meaning of the sincere is those who have purified themselves with sincerity to Allah the Almighty with no veil coming between them and Him, if not, their depiction of Allah the Almighty would not be correct. As creation itself is a veil, and as our Master Imam Musa al-Kazim (As.) said:

“There is no veil between Himself and His creation other than His creation.”

So, they do not see creation, rather, their destination is the Truth Almighty.

It says in Tafsir al-Askari (As.): “Muhammad ibn Ali al-Baqir (as.) said:

“A worshipper cannot give the worship of Allah its true right unless they detach themselves from creation altogether and turn towards Him. He will then say that this is sincerely for Me, and will hence accept it with His Grace and Mercy.”

Imam Jafar Sadiq (As.) said:

“Allah has given no blessing to a worshipper greater than not having in his heart anything other than Allah.”

Imam Muhammad al-Jawad (As.) said:

“The best of worship is sincerity.”

The meaning of the following verse in reference to iblees also becomes clear after what has been explained:

“By Your Might, I will surely pervert them, except Your exclusive servants among them.” Quran 38:82-83.

And:

“So they will indeed be arraigned [before Him]-[all] except Allah’s exclusive servants.” Quran 37:127-128.

These are people who are immersed into Him Almighty, and do not see iblees nor his satanic insinuations. They will not be asked nor will they be judged. The following hadith Qudsi points to this meaning:

“My vicegerents are concealed beneath My cloak, [or in another tradition] My sleeve.”

The past tradition narrated by Yunis also refers to this meaning.

Summary: The path to knowledge of the self is the path that will lead to this goal, and it is the closest of paths. This is achieved by absolute detachment from everything other than Allah the Almighty, and attentiveness towards Him by occupying oneself with knowledge of the self, and this can be understood from the tradition mentioned by Imam Musa Kazim (as.), saying:

“There is no veil between Himself and His creation other than His creation. He is veiled, but without a concealing veil, and He is covered, but without a concealing cover.”

This noble tradition is the most beautiful explanation of the best path, so to start this path in order to reach total detachment, one must begin with the means mentioned in the shariah, like repentance (tawbah), turning to Allah (inabah), taking account of ourselves (muhasabah), self-monitoring (muraqabah), keeping silent (samt), hunger (ju’), solitude (khalwah), night vigilance, and struggling with deeds and worship.

This is supported through thinking and reflection until it brings detachment from the self and attentiveness towards the Truth Almighty. Then an insight into the unseen will dawn upon one, and something of the Divine fragrance and Lordly attractions will follow which would entail love and illumination, and this is remembrance (zikr).

The gleams will continue to shine, attractions will appear and yearning will drive one forward, until the dominion of love overcomes the heart and remembrance reigns over the self, and Allah will reunify everything and He will seal the matter:

“And that the terminus is toward your Lord.” Quran 53:42

Know that the example of such a wayfarer is like that of a person who wants to go on a trip intending to reach a certain destination. It is necessary for this person not to forget his destination, and to know the way by which he will travel and what provisions he needs to take along with him on this trip.

If this person was to forget his destination, even for a slight moment, he would wander aimlessly about and would go astray.

If the path and its scenery were to distract him, the trip would become useless and it would come to a halt. If he were to over exceed in the provisions he carried, the trip would be delayed and he would miss the destination, and Allah the Almighty is the Helper.

If you were to say: Let us accept this long explanation that the closest way to Allah Almighty is through the path of knowledge of the self. But this has not proven that the particular exposition of such a way exists in the shariah, that explains how to enter and exit this path [of knowledge of the self], the issues concerning its wayfaring with its details, dangers, fears, threats and great possibility of going astray, and its perditions.

So, where is the adequate explanation for all of these particulars and the differences between the things that save and things that cause one to perish on this path?

I would reply: We have pointed out in the second chapter of this treatise that the expositions that have been mentioned in the Quran and the traditions are all one explanation. The differences are in the way they are interpreted, and the variations are in the perception of the perceivers.

Wayfaring towards Him Almighty is also the result of understanding and knowledge, and differences and divisions come from differences in knowledge and understanding.

By my soul, this issue is very clear and evident, and we have already mentioned that people are divided into different groups, and every group understands according to the level it is on and acts according to that level.

[First group: The average people]

If were to suppose that one of the common people whose desire is this world and its allurements goes to sleep and thinks about how he can manage his profits the next day, how he can buy and sell, where he should go tomorrow and whom he will see. When he wakes up his only concern would be to manage his daily affairs and improving his situation in this world.

If he was to hear a caller to Allah who brought good news and warned of the bad, preaching forgiveness from Allah, His contentment and a heaven full of constant blessings, who warned of a hellfire in which its fuel would be people and stones and everything else Allah has prepared for the oppressors.

But because of this person’s lack of interest and him making his only concern that which fills him up and quenches him, he will not find any time to delve into the signs of Allah and His words.

He only believes in that which he generally hears and he only does good deeds which do not interfere with what he seeks in this world. The world for this person is the primary concern and religion is secondary, and therefore the actions, sayings, deeds and knowledge of this person all contradict each other.

You would see him say: Allah is the All-hearer, the All-seer, but he commits all the wrong things and leaves out all the obligatory deeds. You see him believing that Allah is the Ruler and that to Him is the return, but he submits and worships every ruler other than Allah and rushes towards every Satan that invites him to blazing punishment when he sees the slightest embellishment of this world.

He would not know even if he were to be told for he sees nothing other than bodies and materials, not understanding that there are things beyond these illusionary matters.

He believes that Allah has a Throne and the laws for His creation emanate from it, and that the serving angels in the heavens and earth manage it, and it is His Sovereignty.

People of reasoning among His creation are His servants while they are in their physical bodies, and He has assigned them obligations and they have free choice in this world. Allah then takes the life of human beings and obliterates them after they had existed.

Then a day will come in this world when it will be in ruins and Allah will revive His creation in it. He will gather them for the Day of Judgment and will reward the righteous with heaven and all that is in it, except for the desires of the self which were only for the worldly, and He will punish the oppressors with hell and what is in it, in which there is nothing other than blazing fires and evil.

This is all done just like a king who rules over us with all of the prerequisites of pomp, dignity, the execution of law, rewarding or punishing the subjects and the politics of a king, and there is nothing more to it than this.

So, this is one level of people and their status in actions and knowledge.

[Second Group: The ascetics and the worshippers]

Let us suppose one of the ascetics and worshippers, and they are people who look comprehensively at the annihilation of the world and its decorations, deceptions and depletions, and the everlastingness of that which is with Allah the Almighty.

They have prepared themselves for asceticism (zuhd) and worship and have heard the caller for Truth inviting them to escape from the likes of worldly desires and to turn towards worshipping Allah in order to acquire salvation from the pain of punishment and to gain the victory of infinite blessings and a kingdom that can never be spoiled.

The fear of Allah dominates that person’s heart and he always thinks of death, and hence the love of this world and the concern for wealth are taken away from his heart and he has no concern other than to be abstemious of this world or to perform good deeds for Allah in desire of seeking His satisfaction.

He disciplines the characteristics of his self, corrects the quality of his actions and abstains with piety from all that he is confronted with and from what amounts to what Allah dislikes. All this is in desire for the everlasting blessings and being cautious of eternal punishment.

If you were to seriously contemplate the state of this person and what he seeks in his esoteric exercises, you would find that he does not want anything other than the desires of his self. He loves his self because of what he heard from the Truth Almighty in that he was created to stay forever and not to be annihilated.

He therefore loves his self and what it desires and he abstains from the world for what he sees in it of its termination and vanishing.

If the world was to continue for those who belong to it and its blessings and desires were to be everlasting and all of its discomforts were to be wiped away, the aspirations behind the strivings of this ascetic person would not decrease or change. From here you know that perfection for this person is the desires of the self for the blessings of the material world.

However, he sees this world associated with deficiencies and barriers, so he acquires the desires of its adornments, but without its disturbances, so he views the next world as a realm of the world he lives in and believes that Judgment Day is one of the days of this world.

His self has stayed within this physical realm and has not been elevated to a higher level because of the despair the self has for anything existing above it. The only perfection he wants is physical perfection, for he does not believe in anything existing beyond that.

This is why he is below the level of knowledge of Allah and he has confined himself to the level of action, tumbling about through life with sayings, actions and good behaviour. It is as if the curtains of the unseen have been taken away from him and that which is behind the veils has manifested itself for him and everything can be seen, but this is not so.

This person has no hope of being able to witness that which is beyond the veils, but will see it after he dies, for he has only righteous actions and good rewards and he will not be blessed with more than that.

“Were Allah to expand the provision for his servants, they would surely create havoc on the earth. But He sends down in a [precise] measure whatever He wishes. Indeed He is all-aware, all-seeing about His servants.” Quran 42:27

This is another group and their level of knowledge and action. They share knowledge with the first group, but differ from them in actions.

[Third Group: Those who know and those who yearn]

Now let us suppose one of the yearning lovers who is someone who has been stricken by the thunder of love and enthralled by the attraction of longing to meet Allah the Almighty. His pillars have been torn down, his insides tremble, his heart I confused and its intellect has flown away. He has escaped from the world and its ornaments and he has not confined his interests only to the hereafter and its blessings. The lover has no religion other than the Beloved and he seeks no goal to aspire to other than the ultimate goal who is Allah Almighty. If he has to hear Allah the Almighty say:

“Let not the life of the world beguile you; nor let the deceiver deceive you.” Quran 35:5

And:

“The life of the world is just play and diversion.” Quran 47:36

He looks down upon the world and its decorations and he renounces it because Allah the Almighty has done so, and if He praises this world, this person would do so because of His Beloved, but knowing its annihilation and lowliness. If he hears Allah saying:

“But the abode of the hereafter is indeed Life…” Quran 29:64

He would praise the hereafter because He the Almighty praises it, and if He was to dispraise it, this person would do so even with its everlastingness and glory.

If he hears Allah says:

“Is it not sufficient that your Lord is witness to all things.” Quran 41:53

“He surrounds all things.” Quran 41:54

“And He is with you wherever you may be.” Quran 57:3

“He who sustains every soul in spite of what it earns.” Quran 13:33

When hearing these verses, his heart would only become attached to it and his self would rely upon it. This attachment would not be akin to a game he plays, for what would a dismayed lover do with amusements? Rather, this attachment would be because his Lord Almighty oversees all actions. He is near to him, with him, a witness over him and He encompasses him, so he strives towards Him Almighty and seek Him, but by its means and not by himself.

When this person hears Allah saying:

“O you who have faith! Take care of your own souls. He who goes astray cannot hurt you if you are guided.” Quran 5:105

He realizes that his attachment to his self is not the same as his attachment to other things, and it is his guidance to his goal, which is of course knowledge of the self. Allah Almighty has made this lover a wayfarer towards Him, as He said:

“O Man! Verily you are working toward your Lord a work which you will meet.” Quran 83:6

And he hears Allah saying:

“And whosoever turns away from the remembrance of the Lord, He will let him into an escalating punishment.” Quran 72:17

And:

“Whoever turns a blind eye to the remembrance of the All-beneficent, We assign him a devil who remains his companion. Indeed they bar them from the way while they suppose that they are [rightly] guided.” Quran 43:36-37

And:

“And do not be like those who forget Allah, so He makes them forget their own souls.” Quran 59:19

To forget is to renounce remembrance, and it is defined as the forgetting of one’s self and being attached to things, which is a sign of the forgetting of one’s Lord.

If he were to abandon His remembrance and be attached to other things, it will lead him to ever-growing torment, and there is no torment with the lovers of Allah other than the veil of separation. A companion would lead him astray from the path.

The path therefore becomes his own self and the attachment of the self is the way towards his Lord, because his Lord is with him, oversees him, and encompasses him, so he will therefore detach himself from everything other than his self and he will be attached to his self and purify and discipline it with the best of morals and good deeds.

He will guard it from sins and flee from destructive things, as Allah orders and loves. He does not do this because he is greedy for heaven, nor for fear of hellfire, except for the sake of Allah, and does not want gratitude or thankfulness for it.

This is all because, with his attachment to his self, he desires to meet his Lord and he has encircled his self, turning his heart towards it day and night, but he does not consider his self independent and does not claim it has such an ability, far be it from him. His reliance is not on the self, but on Allah.

How can one have true love for two loved things or demand the truth from two true things? The Beloved is loved for itself, and everything else he loves is only because of that real and true love. This real love is loved for itself and is also loved for others.

You know that the lover does not want anything other than the beloved and he runs away from anything that would hinder him from his beloved. He stays away from anything that would distract him from his beloved. He has no concern other than to be in solitude with his beloved and to get to the latter through all the veils that veil him from it. Every time he dwells on the characteristics of the beloved, his passion increases and the fire of his yearning intensifies. His yearning might be so much that he forgets himself and annihilates his self in the beloved, engaging himself in his Lord alone and nothing else will remain other than the Face of His Lord, the Mighty and Glorious.

This is another group and by the given explanation now you know their level in knowledge and practice.

The real distinction between these three groups, as is now evident, is the difference in their state of perception. They differ in their understanding of the content of a saying as having two or three meanings.

Therefore, this path is not related to the matters of the law rather it is the difference in understanding that separates these levels.

I have heard from some of my teachers who were asked about the path of knowing the self and why it wasn’t elaborated by the shariah if it had been the closest path to Allah the Almighty.

Our beloved teacher answered: “And where in the shariah does it not aim towards this purpose and does not explain this path?”

It is here that some of the people of this group mention in their commentaries on some Quranic verses and traditions certain meanings that are very far from normal understanding.

What must be known here is that this path is composed of acting and refraining, which is to refuse anything other than Allah, and to attentively turn towards Him the Almighty, and these two are complementary to each other. It has already been explained that knowledge in Allah is the most evident of self-evident things, and the thing that veils one from Him is not ignorance, but inattentiveness and occupying the self with the vanities of the world and its vileness. So:

“Allah has not put two hearts within any man.” Quran 33:4

If the heart was to occupy itself with worldly affairs it would certainly start loving it and would make it its greatest concern, and it would therefore occupy the dominion of the heart. Accordingly, the mirror of the heart will not be transparent in order for it to reflect the beauty of the Truth Almighty and acquire knowledge, for all these affairs are related to the heart.

If you would like to test the truth of what we have mentioned you can consider going to a secluded place where there is nobody and there is no light, sound, furniture or anything else. Then sit down, close your eyes and do not move at all. After you have made sure all your senses are paying attention, start focusing on an image, like imagining the image ‘A’. Make sure you pay full attention to it and do not let anything else come into the picture.

You will see at first that a lot of imaginary images will interrupt and crowd your mind. They will be vague and disordered and you will not be able to distinguish many of them from each other, like your thoughts of the day and the night, your intentions and desires. After an hour you might awake and think you are in another place, or with such and such person, or you have done such and such thing. All of this and you were only supposed to imagine the image ‘A’, and this confusion will continue with you for a while.

If you were to continue staying in such seclusion and freeing your thoughts for a few days, you will see after a while that the interferences and preoccupations of the mind will become less and less, and thoughts and imaginations will become illuminated until it is as if you could see the thought that strikes your heart with the sense sight. They will become even less day by day until for certain there will only be the image of ‘A’ and no other form will be there with it.

From this example you can know the validity of what we have said, I that occupying yourself with worldly affairs will by necessity make you forget yourself and become inattentive to that which awaits us in next life.

The only way one can devote his self to an esoteric life is to abandon the exoteric life and turn towards that which is beyond it [the metaphysical]. So, as an example, if you wanted to see yourself by the method just mentioned, you would see much more of what we said in thoughts and obstacles, and they are the forms of the desires of the self and worldly inclinations.

Therefore, the only path to inner-knowledge is to purify your heart from the world and everything else that veils your sight from Allah, may His name be exalted.

All of the different methods that were mentioned, like self-observation, seclusion etc., are for the purpose of acquiring this state of the heart and then to orient the heart towards the Truth Almighty and to be blessed under His sovereignty.

This is remembrance itself and nearness to the Truth Almighty and it is the last of the keys [levels], and Allah is the Guide.

Know that remembrance in this meaning has been mentioned many times in the Quran and in the traditions, like:

“And do not obey him whose heart We have made oblivious Our remembrance.” Quran 18:28

“Then remember Allah as you would remember your fathers, or with a more ardent remembrance.” Quran 2:200

And it is certainly known that verbal remembrance cannot be described as ardent (shiddat).

“Yet no one takes admonition except him who returns penitently [to Allah].” Quran 40:13

“But none takes admonition except those who possess intellect.” Quran 2:269

In Dua of Kumail, Imam Ali ibn Abu Talib (As.) says:

“I ask you (O Allah) by your Truth, Sanctity and the Greatest of Attributes and Names to make my times in night and day full of Your remembrance, and continuous in Your service, and make my day deeds accepted by You; so that all my actions and deeds be one united deed, and my state of servitude be eternal.”