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EPILOGUE: THE BEST NAMES OF GOD |
- WHY MENTIONING ALLAH'S BEST NAMES
- ELABORATING ALLAH'S BEST NAMES
- WHY OTHER NAMES OF ALLAH ARE NOT MENTIONED HERE
- UNITY OF DIVINE ESSENCE
- THE VIRTUE OF THE DUA "YA MAN AZHARAL JAMIL..."
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Why Mentioning Allah's Best Names |
I would like to bring this book
to an end with Allah’s Best Names for the following reasons:
1- The
purpose behind writing this book is to inform the readers of what will lead to
the fulfillment of Dua.
God Himself says:
*
*
“And Allah’s are the Best Names, therefore call on Him.”
(Verse 180, The Elevated places)
Sheikh Sadooq has polyquoted Abdussalam Ibne Heravi, Imam Reza, and Imam
Ali (AS) as saying:
*
*
826. “There
are ninety names for God and whoever calls Him by those names, hid Dua will be
answered and whoever counts and memorizes them, will enter paradise.”
2- It
is honor for this book to come to an end with Allah’s Best Names.
Sheikh Sadooq has polyquoted Imam Sadeq, Imam Baqer, Imam Sajjad, Imam Hussein
and Imam Ali (AS) as saying:
*
*
827. “The
Holy Prophet (SAW) has said: There are 99 names of Allah, a hundred but one.
Whoever counts and memorizes them, will enter paradise.
Here are the Names:
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The Attributes of Allah |
Now let us discuss His Attributes in detail:
1-
“Allah”
The proper noun “Allah” solely
belongs to The Almighty God, the Truth.
Anything succeeding it is regarded as an adjective describing it, while
it remains a noun indicative of the True God.
It combines all His Attributes, and it needs no introduction from others,
whereas the other Attributes attain recognition when added thereto.
“Allah” is not given to anyone other than Him, nor should it ever be
used for anyone besides Him.
“Allah” is the ever-Existent, the One Who causes existence, Who
maintains existence, Who creates everything that exists.
Whatever He creates shall perish; He never will: “...say: ‘Allah!’
then leave them sporting in their vain discourses” (Quran, 6:91).
2-
“Al-Rahman”
Allah has said, “All those in the heavens and the earth will come to
the Beneficent God obediently”
(QURAN, 19:93)
“Al-Rahman al-Rahim” are two of the Attributes of Allah which remind
people of His mercy, of the fact that His act of affecting goodness and rewards
reach whomsoever He pleases, this warding off evil from them.
“Al-Rahman” and “Al-Rahim” are two concurrent Attributes of His
each conveying more meaning of mercy than the other.
“Al-Rahman” is an Attribute specially relevant of Allah; none
besides Him can be called or referred to as such, whereas “Al-Rahim” can be
applied to people: One may be described as “Rahim”, merciful or kind, but a
human cannot be “Rahman”.
Beneficent, the Most Merciful” (QURAN, 1:1); “The beneficent God is
firm in power”
(QURAN, 20: 5).
It is an Attribute demonstrating that mercy can be possible only through
Him. It
means “the One Who grants mercy beyond which there is no other mercy at all
and the like of which does not at all exist.”
Though derived from mercy, “Al-Rahman” is both a noun and an
adjective. Neither
contradicts the other.
It is commonly known that mercy means: one’s desire or power of will to
bring goodness to one who is much less than him in status.
3-
“Al-Rahim”
Allah, Praise and Glory to Him, has said, “Inform My servants that I am
the Forgiving, the Merciful”
(QURAN, 15: 49).
“Al-Rahim” is derived from “rahman”, mercy or compassion.
“Rahmah” implies the salvation of those who receive it from harm and
loss, and their being blessed with guidance, forgiveness and sound conviction.
Al-Rahim, i.e. the One Who grants rahmah, is a superlative.
It is the highest derivative form of rahmah.
Allah has said, “He it is Who sends His blessings on you, and (so do)
His angels, so that He may bring you out of utter darkness into the light, and
He is Merciful to the believers”
(QURAN, 33:43).
Al-Rahim is the One Who bestows countless blessings.
Some say that this word is derived from “Rahim”, that is favors from
Allah and blessings; surely His blessings cannot be counted, nor can they ever
be exhausted.
The Messenger of Allah has said, “One who has no compassion towards
people is deprived from Allah’s Compassion.” He has also said, “One who
does not respect the seniors among us, nor shows compassion towards our young,
nor safeguards the rights of the scholars among us, is surely none of us.”
Compassion among the servants of Allah is a sure path to achieving the
mercy of Allah.
The Messenger of Allah has said, “Be merciful unto those on the earth
so that those in the heavens may be merciful unto you.”
4-
“Al-Malik”
God has said, “So exalted be Allah, the True King”
(QURAN, 23:116).
“Al-Malik" conveys the meaning of “One Who is free, by
virtue of His Own merits and characteristics, from depending on anything in
existence, while everything in existence depends on Him.”
Nothing in existence can do without Him, whereas everything that exists
derives its existence from Him or because of Him.
Everything/everyone is His.
Al-Malik occurs in: “Master of the Day of Judgment” (QURAN, 1:4).
Another method of recitation: Melik, King of the Day of Judgment, Al-Maleek
exists in this verse: “In the seat of honour with a most “Powerful King”
(QURAN, 54:55).
“Malikul-Mulk” exists in: “O Allah, Master of the Kingdom!”
(QURAN, 3: 26).
“Al-Malakoot” exists in: “Therefore glory to the One in Whose hand
is the kingdom of all things”
(QURAN, 36:83).
The Almighty has described Himself as being “Malikul-Mulk”, the Owner
of everything, of the whole domain, saying: “Say, O Allah, Master of the
Kingdom!” (QURAN,
3:26), and “Master of the Day of Judgment” (QURAN: 1:4), which is one of the
first verses of the Holy QURAN.
A land’s
owner is its “malik”, one legally bound to obey the king, the “malik”,
with regard to land-related laws issued by the latter, whereas the opposite is
not possible.
Among the Attributes of Allah Almighty, the word “al-Malik” has
occurred independently, whereas the word “Malik” is always added to
something else, such as “Maliki yawmid-Deen,” Master of the Day of
Judgment:; therefore, the first Attribute has to be more revered.
5-
Al-Quddoos”
Allah has said, “Whatever in the heavens and in the earth declares the
glory of Allah, the King, the Holy” (QURAN, 62:1).
“Al-Qudoos” means: the, One Whose characteristics cannot be
conceived by the senses, nor can He be conceived by imagination, nor can He be
realized by any mind or reason or judged by any intellect.
Linguistically, it is derived from “quds,” purity or cleanliness.
“Al-bayt al-muqaddas” means the Purified House, the one in which
people purify themselves from the filth of sins.
Paradise is also called the place of quds because it is free from the
ills of the life of this world.
Arch-angel Gabriel is called in Islam “al-ruh al-quds,” the Holy
Spirit, because he is free from any fault in delivering divine inspiration to
the messengers of Allah.
Allah has described Himself as “.... the King, the Holy” (QURAN,
59:23), and He has also said, “Whatever in the heavens and in the earth
declares the glory of Allah, the King, the heavens and in the earth declares the
glory of Allah, the King, the Holy” (QURAN, 62:1).
Al- Quddus is the One Who is above need and Whose Attributes are above
being deficient.
He is the One Who purifies the souls against sinning, Who takes the
wicked by their forelocks, Who is above being limited to space or time.
The Messenger of Allah once sent one of his companions to teach Islam to
a group of new converts to lead them in congregational prayers.
That companion used not to recite any chapter of the Holy QURAN (besides,
of course, the Fatiha) other than Surat al-Tawhid (or al-Ikhlas), so those
believers went back once to the Prophet and told him about it.
The Prophet said to them, “Go back and ask him why he does so.
Upon asking him, the companion answered them by saying, “....because it
contains the Attribute of al-Rahman, and this is why I love to recite it so
often!” When they told the Prophet this answer, he said to them, “Go back
and tell him that the Praised and Glorified One loves him too.”
Ibn ‘Abbas spent a night once with his cousin the Messenger of Allah.
When the Messenger of Allah woke up and stood up on his bed, he raised
his head towards the heavens and thrice repeated the following statement:
“Subhanal Melik al-Quddus!” (Glory to the King, the Holy!) Then he recited
the last verses of Surat Ali-Imran starting with the verse: “Surely in the
creation of the heavens and the earth....”
6-
“Al-Salam”
Allah Almighty has said that He is “.... the King, the Holy”
(QURAN, 59:23).
“Al-Salam” means: the One Who is free from defect and
shortcoming, Whose qualities are above deficiency, Whose deeds are free from
evil. Since
He is as such, there can be neither peace nor security in existence without Him.
“Salam” means peace.
Allah Almighty has said, “.... and Allah invites to the abode of
peace” (QURAN, 10:25), meaning Paradise: anyone who abides therein will have
been saved from agony and perdition.
Allah has said, “And if he is one of those on the right hand, then
peace to you from those on the right hand” (QURAN, 56:90-91), that is, rest
assured that they are enjoying peace and tranquility.
“Salam!” is a greeting; if a Muslim tells another Muslim “As-Salamu
Alaikum!” he will have assured him of safety and security, granting him
immunity against his evil or ill intentions.
Allah Almighty praises Yahya, John the Bapist, by saying, “And peace be
on the day he was born....”
(QURAN, 19:15).
The most precarious situations to which human beings are exposed are
three: The time of birth, the time of death, and the time of resurrection.
So Allah honoured Yahya in all these three situations, granting him
peace, safety and security against their woes.
He saved him from the perils of all these three situations and granted
him security against fear.
Muslims are repeatedly enjoined by the Holy QURAN to disseminate peace
and to be receptive to those who offer it:
-O you who believe! Enter into peace one and all.... (2:208)
-And if they incline to peace, do incline it too and trust in Allah.
(8:61)
-And the servants of al-Rahman are the ones who walk on earth humility,
and when the ignorant ones address them, they say: Salam (Peace)! (25:63)
-And when those who believe in Our Signs come to you, say: Peace be on
you! Your Lord has ordained mercy on Himself.... (6:54)
-So turn away from them and say, Peace! For they shall soon come to
know.(43:89)
Allah’s Salam is His speech. Likewise, the Messenger of Islam used to
quite often enjoin the believers to disseminate the greeting of peace among
them. There
are numerous traditions testifying to this fact; among them are the following:
-Assalamu minal Islam: The greeting of peace is an integral part of the
creed of Islam.
-Afshu al Salama taslamu: Disseminate the greeting of peace among you so
you may achieve peace and security.
-Whoever upholds three things will have combined in him the meaning of
conviction: 1) fairness to his own self, 2) disseminating of the greeting of
peace to everyone, and 3) spending wisely out of what he saves.
-Afshu al Salama baynakum: Disseminate the greeting of peace among you.
In
one of his supplications, the Messenger of Allah used to say, “Lord! Make us
harbingers of peace to Your friends!” The Holy QURAN tells us that the name of
Paradise is “Dar al Salam,” the abode of peace; He, Glory and Exaltation to
Him, says, “They shall have the abode of peace with their Lord, and He is
their guardian because of what they did” (QURAN, 6:127).
Allah will make the greeting of the believers, when they meet Him,
“Peace! He says, “Their salutation on the Day they meet Him shall be:
Salaam! (Peace!)” (QURAN, 33:44).
Referring to the believers, He says the following in Surat al-Ra’d,
“..... the gardens of perpetual abode which they will enter along with those
who do good deeds from among their parents and spouses and offspring, and the
angels will enter upon them from every gate (saying): Peace be on you
because you were contant! How excellent, then, is the issue of the abode!"
(Quran, 13:23-24).
Thawban servant of the Messenger of Allah, has said, "Whenever the Messenger
of Allah finished his prayers, he would seek forgiveness of Allah thrice,
saying, "Lord! You are the Peace; from You is the Peace; Glory to You!
Greatness and honour are in You!"
7-
“Al-Mu'min”
Allah has
described himself as "al-Mu'min" "..the one who gives peace, who
grants security" (Quran, 59:23)
"Al-Mu'min" means: the one to whom peace & security
are rendered: He provides the means of their attainment, blocking all the
avenues of fear. There is no peace nor security in this life against the causes
of disease and perdition, nor in the life hereafter against the torment &
the wrath, except that He provides the means to attain it.
"Iman," linguistically speaing, is an infinitive (to
believe) derived from tow verbs: tasdeeq, testimony for the truth of something
or someone, as in 12:17: "...and you will not believe us though we are
truthful" (Quran, 12:17), and aman asylum or a peaceful haven as in
106:4 "...and gave them security against fear" (Quran, 106:4). Some
linguists are of the view that the derivation of iman is from this second
verb.
If we say that the Almighty grants His servants security against anything
they dread, we must be understood in the light of the circumstance of the life
in this world and in the hereafter. As regarding the life in this world, the
removal of the cause of fear is not reasonably accepted except when a precarious
situation has actually taken place. Fear cannot be removed when the possibility
of loss of life is present, and nobody can remove such a possibility
except Allah. Nobody can bring about peace and security other than He. A blind
person is apprehensive of perishing on account of his inability to see the area
from which death may overtake him. Sound vision grants him security against
being annihilated. One whose arm is amputated fears the situation when he cannot
defend himself except through the use of his arm. His healthy arm, then, is the
cause of his feeling of security. The same can be said about all our senses and
bodily parts. The one who has created all these parts is the same One who has
removed from man the cause of fear by granting him such parts. The One who has
created delicious food for man as well as good medicines and taught him how to
make useful tools, thus sparing himself a lot of trouble, is surely the same One
who grant him security against all such dangers.
The Messenger of Allah has said, "Anyone who believes in Allah and
the last Day should bring security to his neighbor against his own
misdeeds."
8-
“Al-Muhaimin”
In
59:23, we read: "He is Allah besides Whom there no other god, the King, the
Holy the One Who grants peace, the One Who grants security, the Guardian over
all, the Mighty, the Supreme, the One who possesses greatness, Glory to Allah
from whatever they set up (with Him)."
When applied to the Almighty, al-Muhaimin" means that He is
the One Who oversees His servants' actions, Who provides them with sustenance,
and decrees their life-spans. He does so through His knowledge, control, and
protection. Anyone who oversees something is its guardian; so he has full
power over it. These Attributes can never be present in their absolute meaning
except in Allah.
This Attributes describes in 10:61 the One who testifies for or against
His servants who enter into mutual transaction: ".. We are witnesses over
you when you enter into it." Allah is Al-Muhaimin, the One who witnesses
all what his servants do, be it a speech or an action. The meaning of this verse
incorporates the meaning of the word "muhaimin" thus: the One who
knows everything and rom Whose knowledge nothing at all can escape, not even the
weight of an atom in the earth or in the heavens.
Al-Khalil ibn Ahmed al-Farahidi says that "al-Mumin means: the One
who ever watches, Who ever protects. It is common in Arabic to describe someone
as muhaimin if he protects someone else or is his guardian.
Al-Mibrad explains its meaning as: the One who is most kind and
compassionate. Arabs describe the bird that stretches its wings to protect its
young as being muhaimin over them.
Al-Hassan al-Basri says it means the Guardian who testifies to one's
truth. Applied to the Almighty, it may carry one of two meanings: His testimony
by word, hence His Testimony informing us about His messengers being truthful,
and His empowering those messengers to produce miracles, thus testifying to
their truthfulness.
9- “Al-Aziz”
The
root word of this Attribute is ‘izz, might, power, strength, victory,
elevation, non-submission. Its verb
means: to strengthen or to support as in: “We sent them two [messengers] but
they called them liars, so We strengthened them with a third, “(QURAN, 36:14)
that is, supported them and their argument with a third messenger.
Linguistically, its verb means: to overcome, to gain the upper hand, to
subdue...
The
Almighty has described Himself as al-Aziz, narrating in His Book, the Holy
QURAN, an anecdote Jesus pleading to Him thus” ....if You forgive them, surely
You are the Mighty, the Wise” (QURAN, 45:37).
He has proven that He has in Him all the Attributes of Greatness, saying:
“To Allah belongs the might, and to His Prophet, and to the believers”
(QURAN, 63:8), and also, “Glory to your Lord, the Lord of Honour, above what
they describe” (QURAN, 37:180).
10.
Linguistically,
“al-Jabbar” is derived from jabr, the opposite of breaking. It suggests the
forceful mending of something broken, fractured, shattered, crushed...., etc..
It is also said that the adjective jabbar means great, huge,
inaccessible. Linguists say that al-Jabbar is the Most Great.
It is a superlative adjective derived from jabr, He is the One Who not
only mends what is broken but also enriches the one who is incapacitated by
poverty and want.
Abdullah
ibn Abbas says that al-Jabbar is the Great King, while Ibn al-Anbari says that
“al-Jabbar” means the One Who cannot be harmed by any mighty oppressor, and
nobody can dispute with Him about anything.
It is said that “al-Jabbar” conveys the same meaning conveyed by the
Attribute “al-Mutakabbir”, the Proud or the Supreme One.
Pride and Supremacy are commendable Attributes only when applied to
Allah. If applied to anyone else,
on the other hand, they become abominable qualities.
It is also said that the meaning of “al-Jabbar” connotes: the One Who
forces His will on others. Nothing
can happen in His domain except whatever He pleases, whether His beings like it
or not.
One
of its derivatives is jabaroot, supremacy or greatness.
According to one tradition, the Messenger of Allah has supplicated thus,
“Glory to the One Who has all the jabaroot and all the domain.”
“Al-Jabbar”
connotes forcefulness and forcibleness. We
can find out that all parts of the body have been driven to perform their
functions without any will of their own. Cast
a look at the sun as it moves in its orbit without deviating from it as little
as an inch, whether it likes it or not. Man has no control over the time when Allah chooses his life
to begin, or how he his born, or when he dies, or the family in which he is to
be born. All these are predestined
for him, and he has no control over them. So
is the case with all other beings on the face of earth.
They all have been created with the ability to adapt to life on earth,
and nobody has any choice in this matter: “It is He Who has spread out the
earth for (His) creatures; therein are fruits and date-palms, producing spathes
(containing dates)” (Quran, 55:10-11).
11-
Understanding
“al-Mutakabbir” requires a good deal of reasoning and insight.
Its root word “kibriya” means greatness and sovereignty, and it
incorporates the meanings of the perfection of one’s self and existence;
nobody can be described as such except Allah. Greatness, as far as Allah
Almighty is concerned, is the loftiness of status: “By His command does He
send the spirit (of inspiration) to any of His servants He pleases so that it
may warn (men) of the Day of mutual meaning” (QURAN, 40:15).
Al-Mutakabbir is the One Who possesses all greatness, Who is above having
any of the qualities of His creatures, Whose greatness and pride are the
super-most. He is too great to be
deficient in anything or in need for anyone or anything, the One Who is above
having any of the characteristics and attributes of His creatures, the One Who
Alone has all greatness and pride. None
beside Him is justified to conceive himself as great, or as mighty, or as the
sovereign. He is the One Who is too Holy to be afflicted by any
calamity; so, no greatness is justified for anyone besides Him; He is the One
Who has all might and kingdom.
He
is too Great to submit to others; rather, submission is due to Him, and only to
Him. The Holy QURAN bestows the
Attribute of greatness upon the Almighty in Surat al-Jathiya: “To Him be Glory
throughout the heavens and the earth, and He is Exalted in Power, full in
Wisdom” (QURAN, 45:37).
-Isn’t
there in hell an abode for those who are proud?
Quoting
the Lord of Greatness, the Almighty God, the Messenger of Allah has said,
“Pride is My cloak; Greatness is My garment; whoever disputes with Me
regarding either, I shall surely hurl him into the fire.”
In
one of his supplications, the Messenger of Allah says, “I seek refuge with
You, Lord, against the evil of pride. “He
is also quoted as saying that pride is an indication of ingratitude towards the
Truth.”
The
Messenger of Allah has warned us against pride and of being proud of ourselves,
saying, “Nobody will enter Paradise if he has even the weight of a mustard
seed of pride, and nobody will enter the fire if there is a likewise weight of
conviction in his heart. “As the
lucky* ones enter Paradise, their hearts will be purged of any pride and
jealousy:
12-
“Al-Khaliq”
is derived from khalq, creating. Allah,
al-Khaliq, the Creator, is the One Who brings things into existence after their
non-existence, Who invents and innovates without a prior model.
Some scholars say that al-Khaliq is the One who creates things out of
naught then bestows upon them their characteristics of movement and other
qualities. Others say that He is
the One Who invents whatever the eyes can see, Who determined the measure of all
things when they were enshrouded by void, perfecting them by His bounties and
goodness, bringing them into existence according to His will, desire and wisdom.
Anyone who thinks that there is anyone else besides Him who creates is
indeed one who commits kufr, apostasy, disbelief.
Allah* The word “lucky” is used here only because the Holy QURAN
states in 41:35 that the residents of Paradise will surely be the very lucky
ones. The Almighty’s use of this
word is quite different from that of humans.
....
the Creator of everything: therefore, worship Him.
....
is there any creator besides Allah...?
...
so blessed is Allah, the best of creators.
Is
it not to create and to govern?
Ibn
Abbas is reported as saying that whenever the Messenger of Allah looked in the
mirror, he would say, “Praise to Allah Who has made both my creation and my
manners good, Who beautified in me what He has not done in others.”
13-
Allah
has said, “He is Allah the Creator, the Evolver, the One Who bestows forms (or
colors) upon what He creates.
There
are viewpoints regarding the explanation of “al-Bari”: One says it refers to
the One Who brings about something out of nothing, the One Who creates something
which was never there before.
The
other meaning conveys the cutting off or severing of something.
The root verb of this word means cutting and shaping something such as a
twig or a pencil. One may say that
illness has parted from him, or that he is free of a claim put forth by another.
It can also be applied metaphorically such as one person severing his
partnership with another, or a woman separating from her husband.
Jafer ibn Sulayman is quoted as having said that he passed once by a
blind women grieving over herself and wailing, so he asked her, "What does
it take to sustain you?" She answered him saying, "Stop sticking your
nose where it does not belong; I have reached this stage of life without needing
you or others." Then she added, "Have you not heard the statement made
by the Friend of Allah who said, "[Allah] Who created me then showed me the
way, and He provides me with food to eat and with water to drink, and when I am
sick, He restores my health to me." (26:78-80)?"
One who knows the real meaning of "al-Bari", therefore, is one
whose heart is not affected by events, nor can momentous events overtakes him by
surprise. It is also said that anyone who comes to know Who al-Bari really is
will dissociate himself from claiming to have anything to do with his own form
or shape, fearing his creator's Might, knowing that he is the One who has
dissociated Himself from everyone else, the One who is never surprised y
whatever events take place. it is also said that anyone who recognizes Him as
al-Bari will dissociate himself from committing anything prohibitive, seeking
refuge with the King, the most Forgiving One.
14.
"Al-Musawwir"
Allah has said, "He is Allah the creator, the Evolver, the Bestower
of forms (or colors). To Him belong the Attributes" (Quran, 59:24).
Al-Musawwir is the One who fashions, Who gives something its
distinctive form and shape. The general human form is distinguished from that of
non-humans. Allah say, "... and He formed you and made your form good"
(Quran, 40:64), "Into whatever form He pleased He shaped you"
(Quran, 82:8), and "He it is Who shapes you in the wombs as He pleases
(3:6)."
"Al-Musawwir" means: the One Who invents the forms and
shapes of whatever He creates, Who beautifies them according to His wisdom,
giving everything its own distinctive shape and form. He creates humans in
different forms and shapes, making some of them different from others in
physique, size, complexion, etc. This may be the meaning of the verse saying,
"And among His signs in the creation of the heavens and the earth and the
diversity of your tongues and colors; most surely there are signs in this for
those who have knowledge" (Quran 30:22). "He it is Who shapes you in
the wombs as He pleases; there is no God but He, the Mighty, the Wise"
(Quran, 3:6); "And certainly We created man of an extract of clay, then We
made the seed a clot, then We made the clot a lump of flesh, then We made in the
lump of flesh bones, then We clothed the bones with flesh, then We caused it to
grow into another creation; so, blessed be Allah, the best creators"
(Quran, 23:12-14).
Whenever the Messenger of Allah prostrated, he used to say, "Lord!
To You have I prostrated, in You have I believed, and to You have I submitted!
My countenance has prostrated to the One Who created it and shaped it, Who
created hearing and vision for it; so, blessed is Allah, the best of
creators!"
Among the supplications of the Messenger of Allah when he prostrated is
this one: "My face has submitted to the One who created and formed it and
Who made its form good". The Holy Quran has informed us a good deal
about Al-Musawwir, Allah. In Surat al-Araf, for example, we read the following:
"And certainly We created you then fashioned you" (Quran, 7:11). In
Surat al-Taghabun, we read, "He has created the heavens and the earth in
just proportions and He has given you shapes & made your shapes beautiful,
and to Him is the final resort" (Quran, 64:3). In Surat Ghafir, we read,
"Allah is He Who made the earth a resting-place for you and the heavens a
canopy, and He formed you and then made your forms good, and He provided you
with good things; that is Allah, your Lord; blessed then is Allah, the Lord of
the worlds" (Quran, 40:64). In Surat Ali-Imran, we read, He it is who
shapes you in the wombs as He pleases; there is no god but He, the Mighty, the
Wise" (Quran 3:6). In Surat al-Infitar, we read, "O man! What has
beguiled you from your Lord, the Gracious One Who created you then made you
complete, then He made you symmetrical? Into whatever form He pleased He
constitutes you" (Quran, 82:6-8). And in Surat al-Hashr we read, "He
is Allah the creator, the Evolver, the Bestower of forms (or colors). To Him
belong the Attributes; all those in the heavens and on earth declare His praises
and glory, and He is Exalted in Might, Wise (Quran, 59:24).
Allah Almighty has said, "And He created pairs, the male and the
female, from the small seed when it is adapted, and upon Him is its bringing
forth a second time" (Quran, 53:45-47).
15-
Al-Ghaffar
is one of Allah’s Attributes derived from ghufr and ghufran, both nouns which
convey the meaning of: veiling, hiding, concealing. Allah’s mahifra, forgiveness, is His veiling of one’s
sins, and His forgiveness by granting him His favor and mercy. Al-Ghaffar is the One Who has manifested what is
beautiful and veiled what is ugly in the life of this world and Who does not
inflict His penalty on him in the life hereafter.
He is the One Who forgives sins, veils the shortcomings, wipes out the
sins by accepting one’s repentance. He
accepts His servants’ repentance and is pleased thereby, and the One Who
forgives the sins and turns them into good deeds by His great favor.
The
words derived from forgiveness have mostly been associated with Allah. One of
them is al-Ghafir as in this verse: “The One Who forgives the sins” (QURAN,
40:3). The second is al-Ghafur, He
has said, “.... then [if he] asks forgiveness of Allah, he shall find Allah
Forgiving, Merciful” (QURAN, 4:110). A
third is al-Ghaffar, “And surely I am most Forgiving to one who repents and
believes and does good deeds” (QURAN, 20:82), “.... seek forgiveness of your
Lord; surely He is the most Forgiver” (QURAN, 39:5).
Having
killed a Copt, Moses implored his Lord thus: “Lord! Surely I have harmed my
own self; so, forgive me” (QURAN, 28:16).
He first admitted his sin then sought His forgiveness.
Allah also revealed the fault of David then said, “So We forgave him
this (lapse)” (QURAN, 38:25). He
addressed Muhammed saying, “So that Allah may forgive your past and future
faults” (QURAN, 48:2).
Has He not in these examples exposed a sin then forgive it?
16-
Linguistically,
“al-Qahhar” is derived from qahr, conquest, subduing, vanquishing, winning a
victory. It means the overtaking of
something or someone with the intention to humiliate him.
One who takes another by way of qahr is one who takes him against his
will. “Al-Qahhar” is a
superlative of “al-Qahir”, the Victor or Subduer.
Allah, indeed, is the One Who, by His Might, has subdued everything He
created to His Authority and Power, using His creatures as He pleases, whether
they like it or not. Al-Qahir is the One Who has the upper hand over all
creation;” .... and Allah is the master of His affair”
Al-Qahhar
is the One Whose vengerance nobody can withstand. He humiliates oppressors, splits the spine of kings and
emperors. He is the One besides
Whose Might all creation is powerless, without Whose Power all beings are
helpless. If we submit to Him, He
will satisfy our needs, but if we do not, He will make us suffer as we try to
achieve our objectives.
Al-Qahhar
effects His will with regard to His creatures, whether they like it or not,
whether they are willing or unwilling. He
has subdued the souls of the worshippers by instilling in the hearts the fear of
His retribution, and the hearts of those who are endowed with knowledge with the
Might of nearness to Him, and the souls of those who love Him by unveiling the
truth about Him to them. He has
subdued all beings by death, so none is safe from Him, not even an angel who
enjoys a special status with Him, nor a prophet, nor a messenger.
Allah woll make even the angel of death, Israel, taste of death; so, when
his soul is taken out, the angel of death will say, “By Your Honour do I swear
that had I known the taste of death to be like this, I would never have taken
away anyone’s soul at all!” It is to such a meaning that the word qahr, upon the taking
of the souls of all beings, conveys as implied in the verse saying, “To whom
does the kingdom belong this day? To
Allah, the One, the Subduer (of all)”
If
one who believes in Allah desires to personify within him the meanings embedded in
this Attribute, he has to subdue his own self, his nafs, and control his evil
desires, by not plotting in cooperation with Satan, and by returning to Allah,
submitting to His will in all matters. The
path whereby man derives light from the Attribute “al-Qahhar” is that one
should view his nafs, which is ever present within him, as the worst of hs
enemies, so he subdues it and strangles it, doing exactly the opposite of what
it tells him to do, so much so that it will have no choice except to submit to
divine commandments. Then he will
have to subdue his stubborn opponent, i.e. Satan, staying on his guard against
his evil suggestions, blocking his avenues.
Allah,
the Most Exalted, the Most High, has said, “Lord! Do not let our hearts
deviate after having guided us, but grant us mercy from Your own Presence, for
You are the Grantor of bounties without measure”
“Al-Wahhab”
is derived from the proper noun hibah the verb of which, yahib, means: to make
someone else the owner of what the giver, the first party (the doer), rightfully
owns without asking the second party for any compensation in return.
It is the gift which is free from any recompense or gain for the giver.
If someone gives out such gifts quite often, he will earn the titles of
jawad and wahhab, the generous one, the oft-giving, respectively.
Allah Almighty is described as the Most Generous, the Most Giving, i.e.
al-Wahhab, simply Attributes are al-Wahhab and al-Wahib.
The latter Attribute means: the giver, whereas the first is a superlative
of the latter.
Al-Wahab
is the One Who gives away without a compensation; He bestows His favors upon
His servants without a selfish end; He grants even without being asked; He is
the One Who initiates giving, and He is the oft-Giver. Allah is surely al-Wahhab because He is the Most Munificent,
the Most Giving, the One Who ever tries to get closer to His servants, Who
graciously bestows His favors upon them, Who gives them even before they ask
Him, the ever-Giver Who gives everyone what he needs. Al-Wahhab bestows His blessings upon His servants, and this
indicates His inclusion of everyone as He continuously gives.
He does not give painstakingly, nor does He seek a benefit, or an
advantage, for Himself by doing so. Al-Wahhab
showers you with His blessings without having to have a reason or a means to do
so. Al-Wahhab gives away without being compensated for what He
gives, and He causes all beings to die without a particular purpose He seeks to
achieve for Himself.
Whenever
the Messenger of Allah used to wake up during the night, he would supplicate
thus: “Lord! There is no god but You! Glory
to You! Lord! seek Your forgiveness for my sins, and I plead to You, by Your
mercy, O Lord, to increase my share of knowledge, not to permit my heart to
deviate after having guided it, and to grant me, from You, a mercy, for surely
You are al-Wahhab....”
18-
“Al-Razaq”
is derived from rizq, sustenance, or anything of any benefit to man, animals,
plants, etc.., whereby the latter are sustained or are helped in their growth.
Rain is also called rizq; it helps sustain every living being on our
planet. In 51:58, we read: “Surely Allah is the One Who bestows
sustenance, the Lord of Power, the Strong One.” Another verse referring to our sustenance is this: “And in
the heavens is your sustenance and what you are threatened with” (QURAN,
51:22). “In the
heavens is your sustenance” may be a reference to the rai that descends from
the heavens, the sky.* As to the phrase
“and what you are threatened with,” this may be a clue that the end
of life on this earth will be terminated by a collision of an asteroid or a
larger size cosmic debri with the earth, but this is not the place to discuss
such interpretations or speculations. If
Allah so wills, I intend to write a complete tafsir, an exegesis of the Holy
QURAN that will contain such interpretations and speculations the like of which
has never been written in English before. If
the reader wishes to see such a book published, he is requested to pray the
Almighty to make it happen. Prayers
go a long way, had people only know.
*Notice
that the word “heavens” is used throughout this book as singular due to its
reference to one: the sky. If it is
at al used in the plural, it will then be referring to the seven layers or
spheres of the sky. As for the word
“heaven”, it is often used by non-Muslims to refer to Paradise.
The
word rizq may be used for means of income, livelihood, sustenance, money,
wealth...., or for the earning of something good, be it during the life of this
world or in the life to come, or it may be applied to one’s lot or fortune, or
even to anything eaten. “Al-Razzaq
is a superlative of “al-Raziq”, the One Who provides rizq. Al-Razaq is applied to none other than Allah. There are two
types of rizq: one sustains the body, such as food and drink, while the other
sustains the soul, which is knowledge and true inspiration.
Al-Razzaq
is the One Who creates all types of sustenance, Who extends His favor to cover
making such sustenance attainable to His creatures, Who provides means for
getting them to attain their sustenance. He
sustains all His creation by whatever means needed to keep them alive.
He sustains the minds with knowledge, the hearts with understanding, the
souls with manifestations, the bodies with food, and so on.
Only He can do so.
Allah
is Benignant to His servants; He gives sustenance to whomsoever He pleases, and
He is the Strong, the Might One.
..... these are the believers truly; they shall have forgiveness and an honorable
provision.
....
and the sustenance (provided) by your Lord is better and more abiding.
Most
surely this is Our sustenance: it shall never deplete.
Say:
The (blessing) from the presence of Allah cannot sustain you.
There
is no creature moving on earth except that its sustenance depends on Allah.
One
of the Islamic manners inspired by the Attribute “al-Razzaq” is that a
servant of Allah becomes convinced that there is no partner with his Lord in
providing sustenance, just as He has no partner in creating everything.
He, therefore, pleads to Him for anything small or big.
The
abundance of Allah’s sustenance is without a limit. He is the One Who says the following in Surat Hud: “There
is no creature moving on earth except that its sustenance depends on Allah: He
knows the time and place of its definite abode and its temporary deposit: all is
in a clear record”
19-
In
Arabic, fataha, the verb, means “opened,” and muftah means key, whereas fath
means victory or conquest. Fath
also means flowing opponents. “Istiftah”
means: seeking help or achieving victory. Both
al-Fatih and al-Fattah are among the Attributes of Allah. They exist within the
text of the Holy QURAN. “Al-Fattah” is a superlative of al-fath.
To say that Allah is al-Fattah is to say that He is the One Who judges
between those whom He creates, His servants, the obedient ones and the
rebellious. It is derived from fath
which means, in such usage, arbitration or decision-making.
It exists in this meaning in the verse saying, “Lord! Decide between us
and our people with truth, and You are the best of those who decide” (QURAN, 7:89). It
also means: the One Who grants victory as in this verse of Surat al-Anfal: “If
you pray for victory, then indeed victory has come to you”
Al-Fattah
is the One Who opens deadlocked matters and issues, Who reveals the truth, Who
simplifies whatever seems to be complicated, Who controls the affairs of the
heavens and the earth: “And with Him are the keys of the unseen treasures:
none knows them but He, and He knows what is in the land and in the sea”
(QURAN, 6:59). So He is the
One Who opens what is closed and Who has the keys to everything, Who widely pens
the gates of sustenance and bring down rain whereby He brings life back to dead
lands, Who grants victory and support for His prophets whom He send to various
lands so that the light of the truth may shine therein, and so that He may purge
their souls from evil intentions. He opens the closed hearts and fills them with
His light, so they become tranquil, and they enjoy the feeling of success.
The Attribute "al-Fattah" inspires good manners which ought to
be followed by anyone who correctly grasps the meaning it implies, who deeply
contemplates upon it, who sincerely desires to be blessed by it. Among such
manners is that one should maintain as attitude of beautiful anticipation of the
Grace of Allah, continuously expecting to receive His favours, always looking
forward to earning His blessings. He abandons haste, feels satisfied with his
lot and with whatever his Lord has decreed for him. "Contentment is a
treasure that ever depletes," says an Arabic axiom. How true!
20.
"Al-Aleem"
Allah has said, "..and trust in Allah; surely He is the Hearing, the
knowing" (Quran, 8:61).
"Al-Aleem" is derived from "ilm, knowledge,
which results from comprehending the truth about something and from the sure
conviction which agrees with reality. "Al-Aleem," when applied to
Almighty, is the One who is most knowing; surely His knowledge encompasses
everything in existence even before anything begins to exist. Nothing at all can
escape His knowledge. He is the One whose magnanimous. He knows its beginning
and its end, what is above or underneath it, and what results there from.
Al-Aleem is also the One Who knows what has happened and what will. The
knowledge of the unknown is with Him, and so is the knowledge of the hour; He
knows what the wombs bear, when the rain falls, what every should earns, what
evil intentions one harbors, what worldly desires he/she conceals, when and
where anyone will die. Al-Aleem is the One who knows the details of all things,
the particulars of things, what one's conscience and soul hide. Nothing at all,
not even the weight of an atom in the earth or in the heavens, can ever escape
His knowledge. From the word "ilm have many other words been derived. Al-Alim
is one. It occurs in Surat al-Maida in this verse: "...surely You are the
great One who knows the unseen" (Quran, 5:109). Another is al-Alam which
occurs in Surat al-Anam: "Allah best knows where He places His
message" (Quran, 6:124). Al-Aleem is a superlative of al-Alim.
The Holy Quran contains the following verses which demonstrate the
various meanings and types of knowledge:
-He knows that there is weakness in you (8:66)
-He knows that there will be sick ones among you (73:20)
-And surely We know that your breast straitens at what they say (15:97)
-Allah knows what every females bears. (13:8)
"Al-Aleem, one of the ninety-nine Attributes of Allah, occurs in many
Quranic verses such as:
..that is the ordinance of the Mighty, the Knowing (36:38)
The revelation of the Book is from Allah, the Mighty, the knowing..
(40:2)
..surely He knows what is in the breasts (11:5)
..We have no knowledge except what You have taught us; surely You
are the knowing, the Wise. (2:32)
And the sun runs (its course) to a term appointed for it; that is the
ordinance of the Mighty, the Knowing. (36:38)
This word is coined as a superlative derived from a verb meaning:
"to know or to be familiar with."
The Messenger of Allah is quoted saying that one who supplicates in the
morning by thrice repeating, "In the Name of Allah with Whose Name nothing
at all, be it in the earth or in the heavens, can ever harm, and He is the
Hearing, the knowing." will not be afflicted by any sudden calamity till
evening time, and if he says so in the evening, he will not be afflicted by any
sudden calamity will day break.
21. "Al-Qabid"
Allah has said the following in the Holy Quran: "..and Allah
straitens and amplifies.." (Quran, 2:245).
Linguistically, qabd, root verb of al-Qabid," means:
to take, hold, seize, grip, catch, handle, and the like. It is the holding of
something with the hand such as a sword's handle, etc. It is meant as a way to
forcefully take control of something or someone. Allah Almighty has said the
following in this sense: "..and Allah straitens and amplifies.."
(Quran, 2:245), meaning He straitens, withholds, His sustenance of some while
amplifying it for others.
"Al-Qabid" means: "the One who takes hold of the souls by
subduing them, the spirits by effecting justice in their regard, the means of
sustenance by His wisdom, and the hearts by making them fear His glory."
Al-Qabid is the One Who causes the souls to be taken away from their bodies,
their temporary homes, at the time of death. The angel who takes the soul away
(i.e. the qabid) is called in Islam "Israel". Al-Qabid is the One who
takes hold of the hearts, Who controls them, Who isolates them through their
lack of knowledge, through their own oversights. He takes hold of some hearts,
so He unveils to them His Greatness and Glory. He pleases other Hearts through
the means whereby He gets closer to them out of His own kindness, Munificence,
and Beauty. Al-Qabid is the One Who unveils His Glory to you, so He protects
you; He is the One Who makes you dread being distanced from Him.
Al-Qabid is the One Who controls the entire cosmos; in the following
verse, He makes reference to His control over the earth: "..and the whole
earth shall be in His grip on the Day of Resurrection and the heavens rolled up
in His right hand" (Quran, 39:67). The Almighty has neither a right nor a
left hand; He has no hands at all; this is only a figure of speech denoting
His total control over the heavens and the earth and everything in them. The
expansion of the earth is done by Him during the life of this world; says He,
"Have We not made the earth an even expanse?" (Quran, 78:6) meaning
spread like a carpet. On the Day of Judgment, the earth shall also be there, but
it will look quite different from its present appearance..; everything about how
it will look and what will happen above and underneath it is detailed in books
of hadith, in traditions that will, God willing, see the light for the first
time in English.., but let us not digress here by borrowing from another book of
mine soon, Insha-Allah, to be written!
Al-Qabid receives the knowledge of and appreciated acts of charity: to be
a true servant of His, a blesses one. He says, "..Allah accepts repentance
from His servants and takes the alms" (Quran, 9:104). e straitens the
hearts, that is, places heavy burdens on them, burdens of woes and worries, of
fear or of aspiration, and He also eases them.
22-
Linguistically,
“al-Bair” means: one who stretches his hand, be it as a gesture of good will
(in order to shake hands with someone else), or otherwise (to harm someone else,
be it by inflicting a physical harm on it, or by causing damage to his property
or his own self). It may be applied
literally or metaphorically. The
Almighty, for example, has quoted Cain son of Adam saying the following to his
brother Able: “If you stretch forth your hand towards me to slay me...,
etc.,” (QURAN, 5:28). It also
means: to please. According to one
tradition, the Messenger of Allah has said, “Fatimah is part of me; whatever
pleases her pleases me, and whatever displeases her displeases me, too.”
Literally, it means: to relax the facial muscles in order to express
pleasure and happiness, elation or excitement; all other meanings branch out of
that. In bisat, its noun, means,
among other things, abandoning modesty.
Al-Basit
is the One Who pleases the souls by making them happy and delighted.
He is the One Who plants the seeds of life in the bodies to signal the
beginning of life therein.
The
Attribute “al-Basu
Nay!
His hands are spread out; He expends as He pleases.
Allah
has made for you the earth a wide expanse.
(71:19)
The
Holy QURAN speaks of decorating the bodies with strength: “... and increased
you in excellence in respect of physique” (QURAN, 7:69).
And it speaks of pleasing through both knowledge and excellence of
physique when it says, “..... and He has increased him abundantly in knowledge
and in physique”
We
have to point out here that we ought to mention both divine Attributes of al-Qabid
and al-Basit together in order to convey the meanings of al-Qabid and al-Basit
together in order to convey the meanings of might and wisdom.
Some
scholars say that both Attributes al-Khafid and al-Rafi ought to be used
simultaneously. If
applied to our Islamic creed, both Attributes connote misguidance and
guidance respectively. If applied
to knowledge or obedience to Allah, they imply the highest and the lowest of
ranks respectively; it is in this sense that they occur in this verse:
“Abasing (one party), exalting (the other)”
Allah
has said, “And be kind to him who follows you from among the believers”
(QURAN, 26:215). Khafd is the
opposite of raf: the first implies vanquishing, lowering the status of, abasing,
insulting, humiliating. The Hour is
sometimes described as such in 56:3: “Abasing (one party), exalting (the
other)” (QURAN, 56:3), meaning abasing some people because of their
transgression, hurling them into the pit of hellfire.
In Surat al-Hijr, we read more about the khafd: “... be kind to the
believers” (QURAN, 15:88), and in Surat al-Isra we read: “Be submissively
gentle to them, compassionate”
Al-Khafid
is the One Who humiliates the oppressors and tyrants, lowering their ranks and
insulting them. He abases at will.
Al-Khafid is the One Who lowers, through humiliation, all those who think
of themselves as being great, the arrogant and the conceited.
He lowers entire nations. He
lowers falsehood, Al-Khafid is the One Who lowers the rank of all those who
disobey Him, Who humiliates those upon whom His wrath descends, Who lowers the
ranks of those who deserve to be treated as such.
He humiliates those upon whom His wrath descends, Who lowers the ranks of
those who deserve to be treated as such. He
humiliates t
24-
The
Holy QURAN states the following: “Allah will exalt those of you who believe,
and those who are granted knowledge, to high degrees”
Al-Rafi
is one of the Attributes of Allah whose root word is raf, lifting, raising,
exalting, elevating, and the like. It
can be used for objects as in 2:63: “... and lifted the mountain over you,”
and in 13:2: “Allah is the One Who raised the heavens without any pillars so
that you may see [His might] and He is firm in power.” It can also be used for raising the structure of a building
as is the case in the verse saying, “And when Abraham and Ishmael raised the
foundations of the House....” (QURAN, 2:127).
It is also used for exalting or revering someone’s status as in this
verse: “... and exalted your esteem” (QURAN, 94:4).
Al-Rafi
is Allah Who exalts the status of His friends, granting them victory over their
foes and His, and that of the righteous, to the highest degrees.
He exalts the truth; He exalts the believers by granting them happiness;
He exalts His friends from among the believers by getting closer to them; He
exalts the status of His friends by granting them the upper hand, and He exalts
the status of those who befriend Him in truth and in equity.
Al-Rafi raised the heavens without pillars, raised the clouds over the
winds, raised the birds in the air: “Have they not seen the birds above them
expanding (their wings) and contracting (them)?
Who withholds them save the Beneficent God?
Al-Rafi
has raised the status of His friends in the life of this world by making the
believers humble themselves before them, and by making people pay homage and
respect to them even if they do not wield any power, even if they have no wealth
at all: “Now surely the friends of Allah shall have no fear, nor shall they
grieve. Those who believed and
guarded (themselves against evil) shall have glad tidings in the life of this
world as well as in the mighty achievement” (10:62-65).
In
Surat al-Baqarah, the Almighty says, “We have made some prophets excel over
others; among them are those to whom Allah spoke, and some of them He exalted by
(many degrees of) rank” argument which We gave to Abraham against his people;
We exalt in dignity whomsoever We please; surely your Lord is Wise, Knowing”
(QURAN, 2:253). In Surat al-Anam,
He says, “And this was Our argument which We gave to Abraham against his
people; We exalt in dignity whomsoever We please; surely your Lord is Wise,
Knowing” (QURAN, 6:83). In the
same chapter, the Almighty tells us that “He it is Who has made you successors
in the land and raised some of you above others by (various) degrees so that He
may try you by what He gives you; surely your Lord is quick to requite (evil),
and He is most surely the Forgiving, the Merciful” (QURAN, 6:165).
Allah
said: O Jesus! I am going to terminate the period of your stay (on earth) and
cause you to ascend to Me, to purify you from those who disbelieve, and to make
those who follow you above those who disbelieve till the Day of Resurrection;
then to Me shall be your return, so I will decide among you concerning that in
which you differed.
And
the heavens He raised and established the balance.
Allah
has said, Whoever
desires honour, to Allah belongs the honour all of it.
To Him do the good words ascend, and the good deeds He raises; (as for)
those who plan an evil plan, they shall have a severe chastisement, (as for)
their plan, it shall surely perish.
Say:
O Allah, Master of the kingdom! You bestow the kingdom upon whomsoever You
please and take the kingdom away from whomsoever You please, and You please and
abase whomsoever You please; in Your hand is the good (all of it); surely You
have power over all things.
Allah has said: “Those who take the unbelievers
for guardians rather than the believers: do they seek honour from them?
Surely all honour is Allah's" (Quran, 4:139)
AL-Muizz conveys the meaning of: the One who honors whomsoever He
pleases from among His servants. Linguistically, ma'azza, the noun derived from
the verb yuizz, means power, strength, might. Allah is surely al-Aziz, the
Mighty One who subdues and is never subdued, Who strengthens His friends by His
favour, protecting them against sinning, forgiving their faults, permitting them
to reside in Paradise, the abode of His Munificence. Then He honours them by
permitting them to witness His manifestation and see His signs. He s the One Who
empowers His prophets by protecting them against erring, granting them victory,
protecting them, raising their status among their people. He honours one who
obeys Him even if poverty is his lots, and He raises the status of a pious
servant of His even if he were an Abyssinian slave. Allah, God, The Truth,
Praised and Glorified is His Name, is referred to as such in various verses of
His Book, the Holy Quran. Among such references are the following:
Do not let their speech grieve you: surely might is wholly Allah's; He is
the Hearing , the Knowing. (10:65)
Glory to your Lord, the Lord of Honour, above what they describe (37:180)
To Allah belongs the might, and to His Prophet, and the believers, but
the hypocrites o not know. (63:8)
Imam Ali ibn al-Hussain Zayn al-Abidin is quoted saying, "If one
desires to be honoured even though his tribe is not distinguished, or to be held
in high esteem even though he has no authority, or to be a man whose wealth does
not diminish, he should get out of the humiliation of disobedience and enter
into the honour of obeying his Lord".
Essentially, the way how God honours His servants is by making them feel
satisfied , contented, for humiliation lies in one being greedy. Had it not been
for false hopes, no free man would have ever been enslaved by anything which, in
all truth, is insignificant. The Almighty places one who persists in praising
His Name in the center of honour, instilling love and respect for him in
people's hearts. A servant of Allah who aspires to earn a good share of
personifying this Glorified Names has to honour the Messenger of Allah and those
who are knowledge among his own contemporaries, showing respect and humility to
them.
(this
Section is incomplete - UNDER CONSTRUCTION)
|
Unity of Divine Essence |
The multiplicity which is indicated by these names is related to attributes and
not to the Being or Essence of God, for He is unique in every respect.
God’s Attribute are of two kinds: True and additional.
True attributes are those applied to Him if we consider the very essence
of God as the Living, the Eternal, and the Everlasting.
However, additional attributes are those applied to God if we take others
into consideration as the Creator Which is against the created and Merciful
which is against one who receives mercy.
Therefore the multiplicity of God’s names is not related to His Essence
or Being but related to the affairs outside it.
Ali
Ibne Ra-ab has reported on the authority of Imam Sadeq (AS):
*
*
834-
“Whoever worships God in his own illusion is an unbeliever.
Whoever worships name without meaning, he is an unbeliever too.
Whoever worships both the name and the meaning, he is polytheist.
Whoever worships the meaning and the applies names to it, that too,
through attributes by which God has described Himself, ties his heart to it and
makes his tongue expressive of it in secret and public, such men are the
companions of Amiralmomenin (AS).”
In a Hadith, we read that they are true believers.
In
another Hadith, the Imam said to Hesham Ibne Hakam:
*
*
835- “There
are 99 names for God.
If the name is the same as meaning, then every name is a god but to say
it correctly Allah is a unique meaning and these names are its attributes.”
|
The virtue of the Dua “Ya man Azhar al-Jamil... |
Amr Ibne shoaib has polyquoted his father and the Holy Prophet of Islam (SAW) as
saying:
*
*
836- “While
being happy and having a smile on his lips, Gabriel come down from heaven to the
Holy Prophet (SAW) bringing the following Dua saying: God has sent a gift for
you. The
Holy Prophet said: What is the gift O Gabriel! Gabriel said: Words along with
treasures of heaven by which God has honoured you.
The Holy Prophet said: What are those words O Gabriel?! Gabriel said:
Say:
*
*
“O You who reveal beauty and conceal ugly things! O You who do not
take a wrongdoer to task and not tear the veil! O You who are Great Forever! O
You who have the great forbearance! O You who have pardon abounding! O You who
have opened Your hands for mercy! O Hearer of all whisperings! O You to whom all
complaints are made! O Noble face! O Possessor of great favor! O You who give
blessings to Your servants when they do not deserve it! O our Master! O our
Lord! O our Guardian! O the Goal of our desires! I beseech You O God! not to
make my being ugly with Fire.”
*
*
“Here the Holy Prophet (SAW) said to Gabriel: What is the virtue of
these words? Gabriel
said: Far away! Far away! It is something impossible, for if the angels of seven
heavens and seven earths gather to describe its virtues till the Day of
Judgment, they are not able to describe a single part of it.”
*
*
“Therefore when a man says: O You who reveal the beauty and conceal
the ugly, God covers up his defects and has mercy on him and makes him look
beautiful on the Day of Judgment and covers his defects with a thousand veils in
the world and the hereafter.”
*
*
“And when he says: O You who do not take the wrongdoer to task and
do not tear the veil, God will not take him to task on the Day of Judgment and
on the day all veils are torn, God will not tear his veil.”
*
*
“And when he says: O You who are Great Forgiver, God will forgive
his sins even if they are as much as the sea foam.”
*
*
“And when he says: O You are of great forbearance, God will forgive
him such sins as theft, drinking wine, and other sins.”
*
*
“And when he says: O You who have pardon abounding, God will open
seventy gates of Mercy to him in a way that he will be overwhelmed by God’s
Mercy till he dies.”
*
*
“And when he says: O You who have opened Your hands for mercy, God
opens His hands of Mercy to him.”
*
*
“And when he says: O Hearer of all whisperings, O You to whom all
complaints are made, God will give him rewards as many as given to every
afflicted and unaffiliated, every losing and sick as well as destitute and every
one affected by calamity till the Day of Judgment.”
*
*
“And when he says:
O Possessor of great favor, God will make him noble as prophets.”
*
*
“And when he says: O You who give blessings to Your servants when
they do not deserve it, God will grant him rewards as many as the number of
those who have thanked His blessings.”
*
*
“And when he says: O our Master, O our Lord, God will say: My
angels! Be witness that I forgave him and I will give him rewards as many as
those being in paradise and Hell, the seven heavens and the earths, the sun, the
moon, the stars, drops of rain, sands mountains, dews and throne.”
*
*
“And when he says: O our Guardian, God will make his heart replete
with faith.”
*
*
“And when he says: O the Goal of our desires, God will give him the
love of all creatures on the Day of Judgment.”
*
*
“And when he says: I beseech You O God not to make my being ugly
with Fire, God will say: My servant has asked Me to free him from Fire.
O My angels! Be witness that I set him, his parents, his brothers, his
household, his children and his neighbors free from the Fire and accepted his
intercession for a thousand others who deserved the punishment by fire and saved
them from it.”
*
*
_ “O Muhammad! Teach this Dua only to men of piety.
Do not even teach it to hypocrites, for it is a Dua which God will
answer. This
is the Dua recited by the men of Beite Ma’moor (an edifice in the fourth or
seventh heaven as sacred as Ka’aba) when they circumambulate it.”
|
CONCLUSION |
This treatise comes to an end with this Hadith.
We beseech God to Place us among the first persons who benefit from and
follow it by being qualified as the ones described in it, to make us a partner
of every brother in faith who has knowledge of it, has found his way, is walking
on the path of the righteous ones, and has added to his worthy provision, to
place it as an asset and weapon to attain our goal and to save us from any
hardship, for He is the cause of every benevolence and every thing becomes
perfect only with His blessing.
Greetings of Allah be on Muhammad who is the noblest of pure souls and
his household who are benefactors and of noble birth until day and night, dark
and light follow each other.
Praise is due to the Lord of the worlds and greetings to our master,
Muhammad and his pure household!
This dissertation was completed by Ahmad Ibne Fahd, the one who is needy
of Allah, the Most High on Monday night, the 16th of Jamadiul Awwal of the year
801 AH.
Praise
is due to Allah,
the One and His greetings
and peace on Muhammad
and his progeny.