Update: While I'm interested in Arabic interpretation of these words, what I want to know is why God (or people) use different titles to call other people? For example why calling Hasan ibn Ali mujtaba? and why calling prophet Muhammad (pbuh) mustafa?
Allah used the verb istafa "choose" in first place when he spoke about His religion, His Messengers (namely Adam, Noah and the family of Abraham and the family of 'Imran) and creations he used the word Mustafa when quoting His Messengers -in the Quran explicitly- Abraham, Isaac and Jacob. So all of these are choices for the whole mankind.
In the context of Messengers both the name Mustafa and Mujtaba are valid, but Mustafa has a more general meaning, as it means chosen (in general) not chosen for a specific person/tribe/nation etc. so in this context Mujtaba in relation to Messengers could be considered as contradictory or a more or less "bad choice" as it isn't exact enough and allows a misleading nuance in the meaning.
Note tat both "names" in Arabic are attributes so they can be adapted to some extent or with a restriction to anybody whom could be described this way as if you said "the chosen among scientists ... ". But as said in my comment calling somebody by an attribute needs some basic knowledge in Arabic language beside a reason for calling a person by it. So to call al-Haan or al-Hussain ibn 'Ali al-Mujtaba needs some reason! While calling Muhammad al-Mustafa has some background, al-Qadi 'Iyad said in his shifa:
As the rising Muslim population in Britain increasingly affects our lives it has become an essential requirement to know what Muslims believe and how they fit in with modern Britain. So, when they speak, they should at least be given a fair hearing.
Voices of Modern Islam guides the reader through the fundamentals of what Muslims believe, the history, the key concepts, the common misconceptions, and then introduces more controversial topics such as islamophobia, extremism and sexuality.
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Voices of Modern Islam gives readers a real taste of Islam in the UK, demonstrating how Muslims practice their religion day-to-day, as well as how they interpret their faith. This is not only beneficial to those with little knowledge of the faith but also for Muslims, as it may teach them many things about their religion that they did not previously know or perhaps a different perspective on a topic that they had not considered before.
It could be argued that there is a lack of critical analysis of Islam from Henry but that is not the purpose of this book; Henry is a raconteur, sharing the stories of his interviewees as a way to demonstrate and explore the religion and challenge assumptions. Indirectly, he also uses these interviews to show the conflicting opinions in Islam and create discussion around how Islam should be applied to modern-day concepts. This is a fascinating read for all and emphasises how everyone can learn something, regardless of background, about the faith and lives of others.
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