#zayde wisdom

[wehaveagathering]

Just curious, what was the skate like irl? Who didn’t even finish/ who did better than the rest??

Oh, I love you for this question. Buckle up.

First of all, I think there are a bunch of misconceptions about what 👹Tort's Rope👹 actually is and how it works. I had not a clue how it worked until today, and literally a week ago I thought Torts was tying ropes to hockey players and having them drag each other around the ice... Not how it works.

So, John Tortorella's bag skate. First, the rope is marked in large sections and tied between two goals, placed a little closer together than usual. The players are split up into 4 groups of approximately 4 players each and sent to the four corners of the rink. When Torts blows his whistle, one player from each group completes 4 laps of the goals and returns to their corner; the next player up is sent off on his own laps, and so on and so forth. Once each player in each group has completed his first four laps, the two goals are widened to a new length marked on the rope and the first player is back up. It's not a test of time or speed; it's a test of endurance.

(Those numbers are rough estimates based off of what I saw today — it could be three laps, and I don't know how many reps they did. The actual schedule says 3x8 Lap which is the technical term for 👹Tort's Rope👹 but I thought I saw four laps. Eight reps sounds about right, too. Whatever! The actual numbers don't matter too much.)

What matters is that the player completes his laps and returns to his origination point, no matter how tired he is. His teammates can give him a pat on the back, or some tips and pointers, or they can stare into the blank void of space and consider a new career path. Whatever it is, he has to finish. So "not finishing" isn't really an option unless someone throws up or passes out or dies. And no one did that — so technically, everyone finished.

Some people certainly had an easier time than others. I noticed that Michkov and Bonk struggled quite a bit, and Jamie didn't look too thrilled either.

Travis Ballinghoff.

Which kinda sucked, because I was really rooting for them. But holy shit, Michkov was struggling. Charlie O Connor actually said in the PHLY podcast today that he noticed Michkov kind of cut his final lap short at one point and that John Tortorella came over to him and was like yo. can't do that. And for the rest of the time he pulled through.

Egor Zamula kept getting yelled at. "Let's go, Z! Keep skating, Z!" He also kept getting lapped by Rasmus Ristolainen. Tyson Foerster had "kill me now" face (see Bonk above) but Foerster does tend to have a pretty expressive face. Sean Couturier kept getting help from TK, who skated right behind him for the most part and kept pushing him forward with his stick. He even admitted it.

It seemed to me that most of the guys from last year, the returning ones, were the ones that did the best. Farabee, Frost, Tippett, Hathaway, Poehling, Laughton — they all had a routine in between their laps that they used to help keep them going, whether it was motivatinal or physiological or psychological. Farabee and Hathaway skated up and down the rope, in the center of the lapping players. Tippett stretched on the boards. (He's flexible. 👀)

It was interesting to watch who was fast, though. Ronnie Attard looked like he was having the time of his fucking life, and he actually did very well! Carter Sotheran has resting happy face, but I can't imagine he was having any fun. Jett Luchanko was certainly winded, but pulled through with minimal painful expressions. (Erik Johnson went on the record to say Luchanko looked like he didn't even have to try.) Zayde Wisdom, Noah Cates and Cam York all paced themselves well. But everyone, no matter who it was, was slowing down by the second or third rep — very visibly. It looked awful.

And then — and then! — they had to do shuttles. This one was in groups of four — started at one end, raced to the other end, tight turn, back to the original spot. Then a group of four at the opposite end, who were waiting, would do the same, and the small groups would switch off. They must have done at least five reps. No one fared well on these. No one. They were all lagging by the second rep.

Anyway, to answer your question, it was loud, and it was cold, and hockey players are big. The tallest ones were like hovering a foot over me (looking at you, Matteo Mann, what the fuck are you so tall for??) and even Michkov at 5'11 looked fucking ginormous. And his group was right near me — him, Frost, Seeler, and Lycksell. Frost was tiring but I could see him grit his teeth and grind out his laps. I assume after the emotional pain of John Tortorella, Frosty can handle the physical pain too. After one of his laps was done he gave Michkov a lil side hug. It was really cute!

Travis Ballinghoff.

Off topic, but stick "taps" — that's bad nomenclature, right there. A stick "tap" at the Vorhees TC sounds like a car backfiring.

At the end of every group's torture, they settled down for a circle stretch. TK went around the first one talking to guys and grinning and laughing. He looked like a leader. The second one Joel was going around making every guy give him a little fistbump. Then the third one was actually led by Spencer Gill, who I thought had done reasonably well, especially for having only just been drafted. He held his own.

Thank you for the ask!

[docpiplup]

As I promised, let's start with the bookscans:

Al-ANDALUS. PERSONAJES HISTÓRICOS

(Al Andalus. Historical figures)

Concepción Masiá

Summary

Introduction.................................. 9

The precursors of al-Andalus.....13

Count Don Julián....................13

Tarif ben Malluk. ....................15

Musa ben Nusayr and Tariq ben Ziyad: the conquerors of Spania...........16

Abd al-Aziz: a good governor with an unfortunate fate ..........................25

The Odyssey of Prince Abd al-Rahman the Immigrant......................................29

Abd al-Rahman was only twenty-five years old.........................................36

Sulayman ben Yaqzan ben al-Arabi: Charlemagne's deceived "deceiver" ........................... ...........41

Amrus ben Yusuf: the muladí of Huesca

.............................................................47

The “rabadies”: adventurous spirits.. ..............................................53

Ziryab: the singer of Baghdad........61 Tarub: the favorite of Abd al-Rahman II...............,...........................................67 Abbas ben Firnas: the first aviator............................ ......................73 Yahya ben Hakan al-Bakri: the miserly poet.....................................................77

Abd al Chabbar and Sulayman ben Martin: the rebels of Mérida..........................81 Eulogio and Álvaro de Córdoba: pursuing martyrdom..........................85 The Andalusian Vikings..................... 95 The emir Abd Allah distrust and death...............................….................... 101 Musa ben Musa ben Qasi: the third king of Spain.......................................................107 Ibn Hafsun: the unredeemed rebel.....115 Abu Alí al-Sarrach: the Andalusian missionary. ...........................................125 Ibn Masarra: a freethinker in Spanish Islam.......,...........,...................................131 Abd al-Rahman III: the first independent caliph of al-Andalus. ...........,................................137 Hasday ibn Shaprut: the Jewish doctor of Abd al-Rahman III............ ....... ...................... ................... 145 Andalusians in France: the “Moorish kingdom” of Fraxinetum....................... 151 Rabbi ben Zayd: Bishop Recemundo............................................. 157 Al-Hakam al-Mustansir bi-llah: passion for culture.................................. 161

Ibn Abd Rabbhi, the encyclopedist, and Ibn Futais, the collector.................. 167 Al-Mansur “the Victorious” ...................171 Hisham II and Sanchuelo: misrule. .......191

Abu Muhammad Ali ibn Hazm: The pigeon neackle................................209

Hisham III al-Mu'tadd: the end of the Umayyad caliphate...............................215

Ibn al-Wafid: the gardener doctor.....221

Avempace. The supreme good: wisdom...................................................225

Zaida: the Moorish Queen of Leon and Castile........................................................227

Ibn Tufayl of Guadix: the best disciple of Avempace................. ............................ .231 Averroes: the universal Andalusian....233 Moseh ben Maimon: Maimonides..... ..239 Abu Yusuf Yaqub: the winner of Alarcos......................................................243 Ibn Arabi: the Sufi mystic.....................249 Avenzoar: a long dynasty of doctors. ...................................................253 Al-Ahmar: Abenámar, Moor of the Morería. ...,...............................................255 The Abencerrajes. ..................................261 Boabdil the Younger: the last Moorish king ............................................................267 Aben Humeya: the last Muslim leader of Spain................ ..........................................275 Bibliography .............................................285

Note: The spelling of Muslim names is taken from the works of: Levy Provençal, Muslim Spain, and González Ferrín, General History of al-Andalus.

Introduction

In the long eight hundred years that the Muslims remained in Spain, there were many personalities who, in all the fields of knowledge, sciences, letters and arts, stood out unequivocal, marking a milestone not only in the culture of al-Andalus, but that had a relevant character in universal culture.

On the other hand, the almost constant struggle between Christians and Muslims would also generate a whole series of great warriors who, for example, the infante Don Juan Manuel considered the best gifted for the war of all those who existed in the East and the West of their time.

The date that we all know as the arrival of the Muslims to Gothic Spania dates back to the year 711. Its expansion throughout the territory was so rapid as had been the conquest of the Persian empire and its presencein large areas of Asia or North Africa, but from a cultural point of view, the 8th century was totally sterile. The new conquerors who arrived from beyond the Strait of Gibraltar, were men at arms, mostly illiterate, who could do little contribute to a Christian Spania whose culture continued to develop under the dictates of the wisdom of Saint Isidore of Seville. Still they were left on the Peninsula

many areas where Christianity had not taken root and its importance regarding the assimilation of Islam.

The first governors of al-Andalus, dependent on Caliphate of Damascus, during the first years of occupation had to face many enormous internal problems, originated by the different origins of their own people, Arabs and berebers, mostly, while cultural issues occupied a very secondary level. But, possibly for purely practical reasons, Arabic as a language was introduced into the Christian field. According to Juan Vernet, it is possible to find some codices from times as early as the 9th century, that in its margins appear apostilles or comments in Arabic, and it seems that this language was already rooted among the Mozarabs, that is, the Christians who continued to live and preserve their religion in Muslim-dominated territories, in times before Abd al-Rahman II.

But it will be Abd al-Rahman I the Immigrant, who arrived in al-Andalus from Syria as the only survivor of the exterminated Umayyad dynasty, the one who will be concerned with introducing the principles of oriental culture in Spain, limiting itself to the legal-religious sciences that, in those moments, were the most important for the newly Muslims arrived. It was during the time of Abd al-Rahman II that the first wise men, who can be called that, enrich the cultural landscape of al-Andalus.

Poets, doctors, philosophers, mathematicians, geographers, undefeated generals...All of them will give al-Andalus and Europe a series of works that, by their importance will be translated, searched, accepted and will serve as a basis for the western culture and Renaissance ideas, in such a way that many of the great sages of the Italian Renaissance considered that all knowledge of the time came from Muslim Spain, which all the wise men were of Andalusian origin. And when the political decline and the disintegration of the caliphate, will not stop birth, grow and develop distinguished minds that will continue to maintain,for a long time, the prestige of al-Andalus. Curiously, this situation will be repeated throughout the history of Spain, when the Arab occupation just be a memory. The Spanish Golden Age will coincide with decadence of the Austrias, when the country loses its pre-ponderance in Europe, and with the disaster of '98, with the loss for Spain of its last colonies, will produce a cultural and scientific renaissance that has been called the Silver age.

Through the pages of this book we want to highlight those figures who occupied a predominant place in the history of al-Andalus, although not all of them were necessarily Muslims, since that in that cultured and tolerant al-Andalus, many Jews and some other Christians showed their genius, and of those who, often, we know more about his works than about his biography. But whatever religion they had, they were all, after all, Andalusians, born and raised in the extensive lands of al-Andalus. As a matter of curiosity we will include some groups of characters anonymous people who, due to their surprising

actions, on occasions dictated by necessity, they reveal the ingenuity or character of the Andalusians. Such would be the case of the "rabadíes", of the Moors who, for a time, established a small kingdom in France, or those Normans who ended up becoming Andalusians and Muslims to save their lives.

Perhaps this way we will learn a little more about that crossbred Spain, in which despite so many years of struggle, truces and battles, mutual loves and hates, numerous characters belonging to the three cultures, Moors, Christians and Jews shared knowledge, affinities and forms of life, making al-Andalus the cultural beacon of the West.

The precursors of al-Andalus

Count Don Julián

The conquest of Morocco had been carried out quickly, but shallow. The Berbers were only subdued after a fierce resistance, defeated by an ambitious general who had just been appointed governor of Ifriqiya and Maghrib. His successes in these lands They would prepare the ground for him to be the one to set his eyes and, also his troops, over Gothic Spania. It was Musa ben Nusayr. Musa, with the help of one of his sons, took possession of Tangier, and demanded that the subjugated tribes hostage to educate them in the new faith, which in turn, became propagandists of Islam, leaving in the conquered Morocco Arab lieutenants, including General Tariq ben Ziyad, he turned to Ifriqiya. But it seems that the Ceuta square remained in the hands of a Christian, the so-called Count Don Julián, who would have a determining role in this entire story. We could consider it as a precursor of that al-Andalus that was about to be born.

[basicsofislam]

THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 8

UMM RUMAN (radhiallahu anha)

Umm Ruman was a widow when she married Hz. Abu Bakr. Hz. Aisha and Hz. Abdurahman was born out of this marriage. She became a Muslim during the first years of Islam. She supported Hz. Abu Bakr during the days of trouble and torture. She showed patience in the presence of all of the hardships in the way of Allah. She never complained though she underwent material and spiritual problems.

The Prophet met and talked Hz. Abu Bakr a lot. He consulted him about the spread of Islam. Therefore, he often went to Hz. Abu Bakr’s house.

Umm Ruman became very pleased since the spread of Islam was talked about in her house.

She showed respect to the Prophet and expressed her gladness due to his honoring her house by coming to her house.

After the death of Hz. Khadijah, it was revealed to the Prophet that he was going to marry Hz. Aisha.

Once, when the Messenger of Allah visited this lucky family, he said to Umm Ruman,

“I advise you to take care of Aisha and treat her well.”

Umm Ruman was a clever person. She guessed that there was definitely some wisdom behind this advice of the Messenger of Allah’s. She started to take care of Hz. Aisha more.  Once, the Messenger of Allah saw Hz. Aisha crying. This crying affected the Messenger of Allah. He approached her asked her why she was crying. She said she was crying because of her mother. The Prophet turned to Umm Ruman and said,

“Did I not tell you to treat Aisha well?”

Umm Ruman felt embarrassed and promised that she would not treat Aisha harshly again.

A little while after this incident, Hz. Hawla, Uthman bin Maz’un’s wife, went to the Messenger of Allah and offered him to marry Aisha.

The Prophet accepted her offer and sent her to her house as his deputy.  

Umm Ruman opened the door to Hawla. When she saw Hawla was very happy, she asked the reason for it. Hawla said,

“O Umm Ruman! Do you know to what rank did Allah Almighty elevate you in goodness and abundance?"

Umm Ruman was curious. She asked in excitement,

"What is it?"

Hawla said,

"The Messenger of Allah sent me here to ask you to marry Aisha off to him."

Umm Ruman became happy but she could not say anything. She asked Hawla to wait for Hz. Abu Bakr. After a while, Abu Bakr arrived. Hawla told him the good news. Could there have been anything better than becoming the father-in-law of the Messenger of Allah for Hz. Abu Bakr? He accepted it. Thus, the Prophet was engaged to Hz. Aisha.

Both Hz. Abu Bakr and Umm Ruman were more careful about Hz. Aisha. They did their best to bring up Hz. Aisha in a way that would be a suitable wife for the Prophet.

After a while, the Prophet migrated with Hz. Abu Bakr. Both of them left their families in Makkah because it would be dangerous to migrate with them. A few days after the Migration, they arranged something to bring to their families. The Prophet appointed his adopted son Zayd bin Haritha, and Hz. Abu Bakr appointed his son Ab­dullah for it. They went to Makkah. They took Sawda bint  Zam’a, Hz. Fatima, Umm Ruman, and Hz. Aisha; they set off for Madinah.

On the way, the camel that Hz. Aisha was on ran away. Umm Ruman felt very sad. She thought what she would say to the Prophet if something bad happened to her. She started to shout, "O my daughter!” The camel calmed down a bit later. This small caravan arrived in Madinah after a tiring journey.

Umm Ruman was the biggest support for Hz. Abu Bakr in Madinah as she was in Makkah.

On the other hand, she also taught Hz. Aisha about the responsibilities of a family and how to treat the Messenger of Allah.

Hz. Umm Ruman was known for her keenness on worshipping.

She performed prayers a lot. Once, she was performing a prayer but she was shaking a bit. Meanwhile, Hz. Abu Bakr arrived. He waited for her to complete her prayer. Then, he asked her not to shake in prayer and told her about the following hadith of the Prophet:

“When one of you performs a prayer, he should not move any parts of his body. He should not shake like Jews. For, standing upright and not moving to the right and left are the things that complement prayers.”

The Prophet (pbuh) showed great respect to her mother-in-law; she treated her in a way that a person treated his mother.

This great woman of Islam died in the 6th year of the migration in Madinah. He took care of the task of burying her and placed her in the grave. Then, he said:

“Anyone who likes looking at houris of Paradise should look at Umm Ruman. O Lord! You know the hardships Umm Ruman suffered in Your way and in Your Messenger’s way.”( Tabaqat, 8: 78, 276; al-Isaba, 4: 451; Mustadrak, 3: 473. )

[programmedtoexterminate]

[ID: A Medium article by Amanda Gelender חַנָּה 🔮 posted on Oct 20, 2023 titled "Kaddish for the Soul of Judaism: Genocide in Palestine"

Underneath the title there is a picture with the following ID: A bright, three-paneled illustration of red pomegranate trees on a deep, blue background.

Transcript of the screenshotted passages:

Can you hear me recite the Mourner’s Kaddish for every soul killed in Gaza? It may take me a moment, I have to say thousands of prayers, and each person has a name. I will sit Shiva for a million lifetimes. I leave a stone on each martyred grave to root the dead back into the earth, but I can still hear the screaming and I’m trying to pray.

I want to turn back the clock. Can you please unburn the houses and re-root the olive tree groves, Israel? Can you drain the concrete you poured in the water springs? Can you unlaunch the bombs you dropped on the hospitals? I can’t hear you at the bimah because the air strikes are too loud.

Does it make you feel strong, Israel? To be the one wielding the gun as children cower? Are you healed now, do you know peace? You are a coward, dropping bombs from the sky making vapid platitudes for peace. I want to reach for Jewish wisdom but I cannot read the Talmud, it’s covered in blood.

Gaza is starving, can she eat at our Seder? Can you jump on the tracks before this train arrives at Bergen-Belsen? Can you distract the guard and dump the Zyklon B? Can you poison the commander or throw a rock of resistance at his tank? Can you see a Palestinian as human before you turn on this deadly gas? It’s all quite unpleasant and distracting me from prayer.

I’m wailing at the wall. I need challah for Shabbos but Israel bombed the last bakery in Gaza. Palestine is hungry for justice and the dehydration is setting in.

I’m having a nightmare, can you please wake me up? I’m dreaming that they fooled the Jewish people to do the bidding of western imperialism. To feed their tech, their fascism, their bank accounts, their global death squads for the expansion of empire. That us Jews wiped out villages and stole indigenous land, maintaining 75 years of genocide. All I see are pieces of G-d’s dead children in plastic grocery bags — can you please wake me up?

—

Palestine will never forget. The world will never forget. My Jewish descendants and I will never forget. And who are you in this moment, my beloved fellow Jew? Are you waving the Israeli flag as entire lineages of Palestinian families are wiped from the public record? Are you partying at the edge of a concentration camp? Has the guilt crept up your spine yet? And how many dead children will make you feel safe? What’s the number? When you kill that many, will you stop?

When I see Gaza, I am the Palestinians. I do not see myself in the face of an Israeli soldier — why should I? Because we are both Jewish? I see a colonizer, an occupier, a violent settler. I see someone willing to keep their boot on the neck of Palestine until she dies in the street.

Tell me the story again, zayde. Of David and Goliath, of Palestine and Israel, of a stone vs a tank. Tell me again who you are and tell me the truth this time.

End ID]

[goalhofer]

2024-25 Lehigh Valley Phantoms players by nationality

American: 8 (Louie Belpedio, Sawyer Boulton, Brendan Furry, Parker Gahagen, Ben Gleason, Cooper Marody, Hunter McDonald & Cal Petersen) Canadian: 12 (Jon-Randall Avon, Xavier Bernard, Elliot Desnoyers, Rhett Gardner, Jacob Gaucher, Alex Gendron, Anthony Richard, Massimo Rizzo, Ethan Samson, Sam Sedley, Garrett Wilson & Zayde Wisdom) Swedish: 4 (Oscar Eklind, Adam Ginning, Helge Grans & Olle Lycksell) Finnish: 2 (Eetu Mäkiniemi & Samu Tuomaala) Latvian: 1 (Rodrigo Ābols)

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Isra Ayah 29-30

In the Name of Allah, the Most Gracious, the Most Merciful.

17:29 And let not your hand be tied (like a miser) to your neck, nor overextend it (like a spendthrift), so that you become blameworthy and in severe poverty.

17:30 Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills).

Verily, He is Ever All-Knower, All-Seer of His servants.

Moderation in Spending

Allah enjoins moderation in living. He condemns miserliness and forbids extravagance.

And let not your hand be tied (like a miser) to your neck,

this means, do not be miserly and stingy, never giving anything to anyone, as the Jews - may the curses of Allah be upon them - said,

"Allah's Hand is tied up (i.e., He does not give and spend of His bounty).''

They attributed miserliness to Him, Exalted and Sanctified be the Most Generous Bestower!

nor overextend it (like a spendthrift),

means, nor be extravagant in spending and giving more than you can afford, or paying more than you earn, lest you become blameworthy and find yourself in severe poverty.

so that you become blameworthy and in severe poverty.

If you are a miser, people will blame you and condemn you, and no longer rely on you. When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable.

It is described as worn out, which is similar in meaning to exhausted.

As Allah says:

Then look again: "Can you see any rifts'' Then look again and yet again, your sight will return to you in a state of humiliation and worn out. (67:3-4)

meaning, unable to see any faults.

Similarly, Ibn Abbas, Al-Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood this Ayah as miserliness and extravagance.

It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah say:

The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones.

When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven).

And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.

This version was recorded by Al-Bukhari in the Book of Zakah.

In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said:

"The Messenger of Allah said:

There is no day when a person wakes up but two angels come down from heaven.

One of them says, `O Allah, compensate the one who gives (in charity),' and

the other one says, `O Allah, destroy the one who withholds.'''

Muslim recorded from Abu Hurayrah that the Prophet said:

Wealth never decreases because of Sadaqah (charity). Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status.

According to a Hadith narrated by Abu Kathir from Abdullah bin `Amr, who attributed it to the Prophet:

Beware of stinginess for it destroyed the people who came before you.

·       It commanded them to be miserly, so they were miserly;

·       and it commanded them to cut the ties of kinship, so they cut them;

·       and it commanded them to commit immoral actions, so they did so.

Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills).

This Ayah is telling us that Allah is the One Who provides or withholds, the Bestower Who is running the affairs of His creation as He wills. He makes rich whomever He wills, and He makes poor whomever He wills, by the wisdom that is His.

He said:

Verily, He is Ever All-Knower, All-Seer of His servants.

meaning, He knows and sees who deserves to be rich and who deserves to be poor.

·       In some cases, richness may be decreed so that a person gets carried away, leading to his own doom.

·       In other cases, poverty may be a punishment.

We seek refuge with Allah from both.

[mybabynamemeaning]

Best Islamic Name for Boy

Choosing the perfect name for your baby boy is a significant decision, one that carries immense weight in Islamic tradition and culture. From the rich heritage of Arabic names to modern trends, finding the best Islamic name for your son is a journey filled with meaning and significance.

Introduction

In Best Islamic Name for Boy culture, names hold deep meaning and are believed to influence the individual's character and destiny. Selecting the right name for your child is not only a matter of personal preference but also a spiritual and cultural responsibility.

Islamic Names Tradition

Islamic names are deeply rooted in tradition, often tracing back to the Quran or the Hadith. The Arabic language is highly revered, and names derived from it are considered sacred. The Prophet Muhammad emphasized the importance of choosing good names and encouraged names with positive meanings.

Qualities of a Good Islamic Name

A good Islamic name should embody righteousness and carry a positive meaning. It should be easy to pronounce and spell, ensuring that the child carries it with pride throughout their life.

Top 10 Islamic Names for Boys

Mohammed: Meaning "praised" or "praiseworthy," Mohammed is one of the most beloved names among Muslims worldwide.

Ali: Derived from Arabic, Ali means "elevated" or "high." It holds significance in both Islamic and cultural contexts.

Omar: With origins in Arabic, Omar means "flourishing" or "life."

Ibrahim: A name of Prophet Abraham, Ibrahim signifies "father of nations" or "friend of God."

Zayd: Meaning "abundance" or "growth," Zayd is a popular choice among Muslim families.

Yusuf: Originating from Arabic, Yusuf translates to "God will increase" or "God will add."

Adam: A name of biblical and Quranic significance, Adam means "to create" or "to make."

Khalid: With roots in Arabic, Khalid signifies "eternal" or "immortal."

Bilal: Meaning "moist" or "fresh," Bilal is associated with the first muezzin of Islam.

Hassan: Derived from Arabic, Hassan means "beautiful" or "handsome."

Factors to Consider While Choosing

When selecting an Best Islamic Name for Boy for your son, consider cultural significance, family tradition, and personal preference. Seek guidance from elders and scholars to ensure the name aligns with Islamic values.

Modern Trends in Islamic Names

While traditional names remain popular, modern trends see a fusion of cultures and unique spellings. Parents often opt for names with trendy meanings or those that reflect their global identity.

Importance of Consultation

Consulting with family members, religious leaders, and scholars is crucial when choosing an Islamic name. Their wisdom and guidance can help navigate the vast array of options and ensure the chosen name carries blessings and positive energy.

Impact of a Name on a Child

A child's name can have a profound impact on their identity and self-esteem. Choosing a meaningful and dignified name can empower them to embrace their cultural heritage and navigate the world with confidence.

Common Misconceptions

There are often misconceptions surrounding Islamic names, with some associating them with stereotypes or misinterpretations. It's essential to educate oneself and others about the true meanings and significance of these names.

Tips for Naming

Researching the meanings and origins of potential names is essential. Seeking testimonials from others who share the chosen name can also provide valuable insights into its cultural and personal significance.

Islamic Names in Different Cultures

Islamic names transcend geographical boundaries and are embraced by Muslims worldwide. While pronunciation may vary across cultures, the essence and significance of these names remain constant.

Celebrating the Name-Giving Ceremony

The name-giving ceremony, known as Aqiqah, is a joyous occasion in Islamic tradition. It involves rituals such as the sacrifice of an animal, prayers, and the announcement of the chosen name, accompanied by blessings from family and friends.

Legal and Practical Considerations

Ensure that the chosen name complies with legal requirements for registration and documentation. It's essential to complete the necessary paperwork promptly to avoid any complications in the future.

Conclusion

In conclusion, choosing the best Islamic name for your baby boy is a decision of great significance and responsibility. By selecting a name that embodies Islamic values, cultural heritage, and personal meaning, parents can bestow upon their child a gift that will resonate throughout their life.

[mitchbeck]

RYDAHL HATTIE LEADS HARTFORD WOLF PACK OVER LEHIGH VALLEY PHANTOMS

By: Alex Thomas, Hartford Wolfpack ALLENTOWN, PA – The Hartford Wolf Pack secured their second multi-goal, third-period comeback in less than 24 hours on Sunday evening in thrilling fashion over the Lehigh Valley Phantoms. Trailing by scores of 3-1 and 4-2 in the final stanza, the Wolf Pack lit the lamp five times in the final 12:46 to stun the crowd at the PPL Center, ripping a 6-4 victory from the jaws of defeat. Libor Hájek scored his first goal in the AHL since March 1st, 2020, with just two minutes remaining in regulation to give the Wolf Pack a 5-4 lead they would not lose. After a scrum before the Phantoms' net, the puck popped to Hájek in between the faceoff circles. In his fourth game with the Wolf Pack this season, Hájek stepped into a shot that found its way through the traffic and beat Pat Nagle to complete the comeback. Hartford started the game with a relatively strong first period on the road, outshooting the Phantoms 12-8 and scoring the game's first goal. Ty Emberson stepped into a shot from the point that Nagle initially denied, but Gustav Rydahl found the rebound and potted his fifth goal of the season at 12:42. The Phantoms controlled the middle stanza, however, answering back and then some. Garrett Wilson evened the affair 99 seconds into the frame, converting on a defensive zone turnover by the Wolf Pack. However, the Phantom's powerplay would put them ahead moments later, striking at 5:20. Elliot Desnoyers took a pass from Ronnie Attard in front of the Hartford net after sneaking behind the defense. Desnoyers quickly snapped home his 18th goal of the season and second powerplay goal in as many games against the Pack. Wilson struck again at 12:34, extending the lead to 3-1 with his seventh goal of the season. Wilson took a pass from Bobby Brink, darted by a Wolf Pack defender, and then beat Louis Domingue by the blocker for a highlight reel goal. Trailing 3-1 heading into the third period, the Wolf Pack would not back down. Will Cuylle got the club back within a goal at 7:16 with a powerplay tally. With Zayde Wisdom in the box for holding, Ryan Carpenter won possession of the puck behind the Phantoms' net. Carpenter sent a centering pass to Cuylle, who beat Nagle by the glove for his team-leading 16th goal of the season. Just 2:08 later, however, Wilson would trigger a storm of hats. The veteran forward located a loose puck to the right of the Hartford net and banked a puck off the arm of Domingue and in for the hat-trick goal. The 4-2 lead had the assembled crowd in a frenzy, but the Wolf Pack faithful in attendance would get the last cheer. Rydahl potted his second goal of the night at 12:50, again bringing the Pack within one. Tanner Fritz sent a pass to the front of the net that Rydahl jammed on Nagle. Nagle made the initial save, but again Rydahl pounced on a rebound and found the back of the net. 2:42 later, Rydahl would complete his first career AHL hat trick. Fritz again sent a centering pass from behind the net, this time on his backend, that Rydahl sent towards the goal. This time, no rebound was necessary as the puck cleanly beat Nagle at 15:32 to tie the game 4-4. Hájek put Hartford ahead at 18:00, finishing off a dominant sequence in the offensive zone for the Pack. Turner Elson would cap the five-goal period with an empty net tally at 19:25, his 12th goal of the season. Fritz, meanwhile, recorded three assists in the third-period comeback. The Wolf Pack continue their longest road trip of the season on Wednesday night when they visit the Springfield Thunderbirds at the MassMutual Center. The puck drop is set for 7:05 pm. The Pack return to the XL Center on Sunday, March 5th, for a matinee matchup with the Charlotte Checkers. The puck drop is set for 3:00 pm. To get tickets, visit hartfordwolfpack.com. HARTFORD WOLFPACK HOME Read the full article

[frostbeees]

totally fine about this

[st-louis]

foerster & wisdom.

[broadstflyers]

flyers prospects flipping a puck or something at development camp

[basicsofislam]

THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 8

UMM RUMAN (radhiallahu anha)

Umm Ruman was a widow when she married Hz. Abu Bakr. Hz. Aisha and Hz. Abdurahman was born out of this marriage. She became a Muslim during the first years of Islam. She supported Hz. Abu Bakr during the days of trouble and torture. She showed patience in the presence of all of the hardships in the way of Allah. She never complained though she underwent material and spiritual problems.

The Prophet met and talked Hz. Abu Bakr a lot. He consulted him about the spread of Islam. Therefore, he often went to Hz. Abu Bakr’s house.

Umm Ruman became very pleased since the spread of Islam was talked about in her house.

She showed respect to the Prophet and expressed her gladness due to his honoring her house by coming to her house.

After the death of Hz. Khadijah, it was revealed to the Prophet that he was going to marry Hz. Aisha.

Once, when the Messenger of Allah visited this lucky family, he said to Umm Ruman,

“I advise you to take care of Aisha and treat her well.”

Umm Ruman was a clever person. She guessed that there was definitely some wisdom behind this advice of the Messenger of Allah’s. She started to take care of Hz. Aisha more.  Once, the Messenger of Allah saw Hz. Aisha crying. This crying affected the Messenger of Allah. He approached her asked her why she was crying. She said she was crying because of her mother. The Prophet turned to Umm Ruman and said,

“Did I not tell you to treat Aisha well?”

Umm Ruman felt embarrassed and promised that she would not treat Aisha harshly again.

A little while after this incident, Hz. Hawla, Uthman bin Maz’un’s wife, went to the Messenger of Allah and offered him to marry Aisha.

The Prophet accepted her offer and sent her to her house as his deputy.  

Umm Ruman opened the door to Hawla. When she saw Hawla was very happy, she asked the reason for it. Hawla said,

“O Umm Ruman! Do you know to what rank did Allah Almighty elevate you in goodness and abundance?"

Umm Ruman was curious. She asked in excitement,

"What is it?"

Hawla said,

"The Messenger of Allah sent me here to ask you to marry Aisha off to him."

Umm Ruman became happy but she could not say anything. She asked Hawla to wait for Hz. Abu Bakr. After a while, Abu Bakr arrived. Hawla told him the good news. Could there have been anything better than becoming the father-in-law of the Messenger of Allah for Hz. Abu Bakr? He accepted it. Thus, the Prophet was engaged to Hz. Aisha.

Both Hz. Abu Bakr and Umm Ruman were more careful about Hz. Aisha. They did their best to bring up Hz. Aisha in a way that would be a suitable wife for the Prophet.

After a while, the Prophet migrated with Hz. Abu Bakr. Both of them left their families in Makkah because it would be dangerous to migrate with them. A few days after the Migration, they arranged something to bring to their families. The Prophet appointed his adopted son Zayd bin Haritha, and Hz. Abu Bakr appointed his son Ab­dullah for it. They went to Makkah. They took Sawda bint  Zam’a, Hz. Fatima, Umm Ruman, and Hz. Aisha; they set off for Madinah.

On the way, the camel that Hz. Aisha was on ran away. Umm Ruman felt very sad. She thought what she would say to the Prophet if something bad happened to her. She started to shout, "O my daughter!” The camel calmed down a bit later. This small caravan arrived in Madinah after a tiring journey.

Umm Ruman was the biggest support for Hz. Abu Bakr in Madinah as she was in Makkah.

On the other hand, she also taught Hz. Aisha about the responsibilities of a family and how to treat the Messenger of Allah.

Hz. Umm Ruman was known for her keenness on worshipping.

She performed prayers a lot. Once, she was performing a prayer but she was shaking a bit. Meanwhile, Hz. Abu Bakr arrived. He waited for her to complete her prayer. Then, he asked her not to shake in prayer and told her about the following hadith of the Prophet:

“When one of you performs a prayer, he should not move any parts of his body. He should not shake like Jews. For, standing upright and not moving to the right and left are the things that complement prayers.”

The Prophet (pbuh) showed great respect to her mother-in-law; she treated her in a way that a person treated his mother.

This great woman of Islam died in the 6th year of the migration in Madinah. He took care of the task of burying her and placed her in the grave. Then, he said:

“Anyone who likes looking at houris of Paradise should look at Umm Ruman. O Lord! You know the hardships Umm Ruman suffered in Your way and in Your Messenger’s way.”( Tabaqat, 8: 78, 276; al-Isaba, 4: 451; Mustadrak, 3: 473. )

[morgansyorkie]

The kids have arrived for Development Camp // x

[goalhofer]

2024-25 Lehigh Valley Phantoms roster

Wingers

#13 Brendan Furry (Toledo, Ohio)

#15 Olle Lycksell (Oskarshamn Stad, Sweden)

#17 Garrett Wilson (Elmvale, Ontario) C

#27 Samu Tuomaala (Oulu, Finland)

#36 Sawyer Boulton (Huntington, New York)**

#43 Oscar Eklind (Trelleborg, Sweden)**

#72 Alex Gendron (Coteau-Du-Lac, Quebec)**

#91 Elliot Desnoyers (Saint-Hyacinthe, Quebec)

Centers

#16 Jon-Randall Avon (Peterborough, Ontario) A

#18 Rodrigo Ābols (Riga, Latvia)*

#20 Cooper Marody (Brighton, Michigan)

#22 Rhett Gardner (Moose Jaw, Saskatchewan) A

#56 Jacob Gaucher (Longueuil, Quebec)

#73 Massimo Rizzo (Burnaby, British Columbia)**

#74 Zayde Wisdom (Toronto, Ontario)

#90 Anthony Richard (Trois-Rivières, Quebec)*

Defensemen

#3 Helge Grans (Ljungby Stad, Sweden)

#5 Ethan Samson (Delta, British Columbia)

#7 Louie Belpedio (Niles Township, Illinois) A

#8 Ben Gleason (Brandon Township, Michigan)*

#9 Sam Sedley (St. Mary's, Ontario)**

#19 Hunter McDonald (Perinton, New York)

#37 Adam Ginning (Linköping Stad, Sweden) A

#55 Xavier Bernard (Mercier, Quebec)*

Goalies

#31 Parker Gahagen (Amherst, New York)

#32 Eetu Mäkiniemi (Vantaa, Finland)*

#40 Cal Petersen (Waterloo, Iowa)

[rosesvioletshardy]

i’m loving this so much

[pucksake]

the flyers rookies are something else