Al-Baqi

“The Everlasting”

Short Summary

The Eternal, Ever-Present, The Immutable.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Baqi (in Araic: ٱلْبَاقِي), The Everlasting. The one who has always existed and who will never cease to be. He is the one whose existence doesn’t have a beginning nor an end. The virtue of this name signifies Allah as being perpetual, endless, and everlasting. He will remain forever and unaffected by time.

Arabic Root

From the ba-qaf-ya (ب ق ي), which has the following classical Arabic connotations: To continue, to remain, and to endure. To be permanent, everlasting, and constant. To survive forever, to be eternal. To be incessant, continuous, and endless.

Details

Arabic Root:From the ba-qaf-ya (ب ق ي), which has the following classical Arabic connotations: To continue, to remain, and to endure. To be permanent, everlasting, and constant. To survive forever, to be eternal. To be incessant, continuous, and endless.Among the disputed names:As we’ve mentioned in the last name, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there is not one agreed-upon list for the remaining 18 names. al-Baqi is one of those names which is not included by certain scholars. This list includes Ibn Uthaymeen, Ibn Hazm, and Ibn Hajar, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their lists.Forever and Ever:We’ve briefly described this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in Al-Awwal (The First) and Al-Akhir (The Last), but there is a difference in the interpreted meaning each name conveys. Al-Awwal teaches us about Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being the beginning of all creation, Al-Akhir describes Him as being the last. However, with Al-Baqi, it describes Allah’s nature to be everlasting or eternal. Being called the first and the last can seem bounded or constrained by time. Al-Baqi affirms to us that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ transcends time. There is no before or after with respect to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He just is and always will be.Time as it relates to Allah (سُبْحَٰنَهُۥ وَتَعَٰلَىٰ):Time is a creation of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and His perception of it is unchanging. As Imam Ghazali mentions, “only changeable things participate in past or future because past or future are temporal expressions.” So Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can’t be understood according to the same laws of physics He has bounded creation by. He transcends the nature of what He created and is not constrained by it. The mind is incapable of understanding what this truly means as itself is created by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and is limited by its very nature.The prospect of Allah’s non-existence seems completely irrational. Imam Ghazali further explains, “He is the existent whose existence is necessary in itself.” It is inconceivable to imagine how something could exist in and of itself. But His existence is, and it’s everlasting. For this reason, we are all here today. He’s allowed for us to be and gives us our continued sustenance and purpose for existing. مَا عِندَكُمۡ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٖۗ وَلَنَجۡزِيَنَّ ٱلَّذِينَ صَبَرُوٓاْ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَmaa indakum yanfadu wa maa indal laahi baaq; wa lanajziyannal lazeena sabarooo ajjrahum bi ahsani maa kaanoo ya’maloonEnglish Translation:”Whatever you have will end, but what Allah has is lasting. And We will surely give those who were patient their reward according to the best of what they used to do.” — (Qur’an 16:96) كُلُّ مَنۡ عَلَيۡهَا فَانٖ وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ(26) Kullu man ‘alaihaa faan (27) Wa yabqaa wajhu rabbika zul jalaali wal ikraamEnglish Translation:”(26) Everyone upon the earth will perish, (27) And there will remain the Face of your Lord, Owner of Majesty and Honor.” — (Qur’an 55:26-27)From the story of Musa (as):The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Baqi. We realize the best thing for us is to worship Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and seek His approval. All else that is perishable disqualifies itself from being praiseworthy.This is something the sorcerers in the story of Musa (as) realized. Firawn had gathered the best magicians in the city to disprove the magic Musa (as) had presented. They challenged him, “Some sorcerers stepped forward and challenged Musa (as), “O Moses, either you throw [your staff], or we will be the ones to throw [first]” (Qur’an 7:115), and in the following ayah, “[..] they presented a great [feat of] magic.” Next, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ inspired Moses, “‘Throw your staff,’ and at once it devoured what they were falsifying. So the truth was established, and abolished was what they were doing. And Pharaoh and his people were overcome right there and became debased.” (Qur’an 7:117-119). قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلَّذِي فَطَرَنَاۖ فَٱقۡضِ مَآ أَنتَ قَاضٍۖ إِنَّمَا تَقۡضِي هَٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِۗ وَٱللَّهُ خَيۡرٞ وَأَبۡقَىٰٓ(72) Qaaloo lan nu’siraka ‘alaa maa jaaa’anaa minal baiyinaati wallazee fataranaa faqdimaaa anta qaad; innamaa taqdee haazihil hayaatad dunyaa (73) Innaaa aamannaa bi Rabbinaa liyaghfira lanaa khataayaanaa wa maaa akrahtanaa ‘alaihi minas sihr; wallaahu khairunw wa abqaa English Translation:”(72) They said, ‘Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life. (73) Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring.’” — (Qur’an 20:72-73)The sorcerers became confident in Allah’s existence and realized that the promises of Firawn were temporary and futile compared to the rewards of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who is more enduring. Similarly, we recognize the opposite may be true, and the punishment of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ could be more lasting than the punishment of Firawn, “And whatever thing you [people] have been given – it is [only for] the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not use reason?” (Qur’an 28:60) This is similar to how Prophet Yusuf (as) made a du’a saying, “My Lord, prison is more to my liking than that to which they invite me […]” (Qur’an 12:33). His faith in Allah’s promise was so strong that he would rather go to prison being righteous than committing sin and being free. He recognized the rewards of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are far better and more everlasting than any temporary pleasure incited by shaitan.On cursing time:Abu Huraira reported Allah’s Messenger (ﷺ) as saying: Allah, the Exalted and Glorious, said: The son of Adam displeases Me by abusing Dahr (time), whereas I am Dahr (time)–I alter nate the night and the day. [1]It is said in this hadith that the Prophet ﷺ told us to not curse time. What is meant by time here? Time is reality, the unfolding of current events. Everything that happens is by the divine decree of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. By cursing what has happened you’re complaining about what Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ ordained. As the hadith mentions, this is displeasing to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and this reaction should be avoided. If something breaks, there’s no point in verbally expressing discontent about what has already happened. The mind should automatically go to saying, alhamdulillah, and figure out the next best step. Don’t suffer twice by lamenting what transpired and relieving the pain.Abu Sa’id al-Khudri reported that some people from among the Ansar begged from the Messenger of Allah ﷺ and he gave them. They again begged him and he again gave them, till when what was in his possession was exhausted he said: Whatever good (riches, goods) I have, I will not withhold it from you. He who refrains from begging Allah safeguards him against want. and he who seeks sufficiency, Allah would keep him in a state of sufficiency, and he who shows endurance. Allah would grant him power to endure, and none is blessed with an endowment better and greater than endurance. [2]Reflection:With regards to our connection with this name, it’s limited as our life is finite. The thing we should exhibit permanence in is our imaan (faith). There is a blessing in meditating upon this further. We shouldn’t procrastinate as the concept of forever is only for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. As Shaykh Tosun Bayrak writes, “Yet there is a way to gain an eternal life during the short visit here. It is achieved by not tying one’s heart to this world. It is by not working only for profit in this world, by not working for one’s own immediate benefit. If one works for Allah’s sake, for Allah’s pleasure, for the benefit of Allah’s creation now and in the future, when all is ended, and this body has returned to dust one’s work will carry one to Eternity.” As cliche as it sounds — and perhaps with the explanation of the name Al-Baqi it resonates more — we realize there is no better time for change than now. We should work towards bringing an end to destructive or unhealthy habits and promote/nurture the good ones.References:[1] Sahih Muslim 2246b[2] Sahih Muslim 1053a

Al-Muntaqim

“The Avenger”

Short Summary

The Disapprover, The Inflictor of Retribution, The Retaliator.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muntaqim (in Arabic: ٱلْمُنْتَقِمُ), The One who victoriously prevails over His enemies and punishes them for their sins. Allah is most patient, but the time will come when justice must be given. Avoid things which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has forbidden, for He is swift and just with His punishment and does not let trespassing go unaccounted for.

Arabic Root

From the root nun-qaf-mim (ن ق م), which has the following classical Arabic connotations: to dislike, disapprove, find fault, to punish, exact vengeance, to inflict retribution, avenge.

Details

Arabic Root:From the root nun-qaf-mim (ن ق م), which has the following classical Arabic connotations: to dislike, disapprove, find fault, to punish, exact vengeance, to inflict retribution, avenge.From The Story of Prophet Nuh (as):The story of Prophet Nuh (as) is very illustrative of this name. We briefly mentioned how Prophet Nuh (as) preached for 950 years, “And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers” (Qur’an 29:14) The people denied His message, which was one thing, but that rejection turned into harassment, and they slowly grew hostile towards him. The Qur’an even mentions possible death threats Nuh (as) had to endure, “They said, ‘If you do not desist, O Noah, you will surely be of those who are stoned.’” (Qur’an 26:116) and also, “The people of Noah denied before them, and they denied Our servant and said, ‘A madman,’ and he was repelled.” (Qur’an 54:9). Some Qur’an interpreters mention that stoning may not be literal but refer to constant abuse, slander, or vilification from all sides. This is the view of early Qur’an exegetes with regards to the phrase “al-shaytan al-rajim” as literally meaning “the stoned shaitan” but now more commonly as “the accursed satan.” This symbolizes a metaphorical stoning rather than a literal one. Regardless, after centuries of calling people to embrace Islam but it falling on deaf ears and patiently enduring the abuse, Nuh (as) cried out to his Lord with this supplication رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۖ وَلَا تَزِدِ ٱلظَّـٰلِمِينَ إِلَّا تَبَارَۢاRabbigh fir lee wa liwaa lidaiya wa liman dakhala baitiya mu’minanw wa lil mu’mineena wal mu’minaati wa laa tazidiz zaalimeena illaa tabaaraaEnglish Translation:”My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.” — (Qur’an 71:28)In Surah al-Qamar we also learn of the exact du’a Nuh (as) made before the flood: فَدَعَا رَبَّهُۥٓ أَنِّي مَغۡلُوبٞ فَٱنتَصِرۡFada’aa Rabbahooo annee maghloobun fantasirEnglish Translation:”So he invoked his Lord, ‘Indeed, I am overpowered, so help.’” — (Qur’an 54:10)And so what proceeded was retributive justice, “Then We opened the gates of the heaven with rain pouring down” (Qur’an 54:11). The same fate is mentioned of Firawn, “So We took retribution from them, and We drowned them in the sea because they denied Our signs and were heedless of them.” (Qur’an 7:136). In every example, you will find that Allah’s punishment is not without cause. He is the impartial judge (Al-Hakam. He gives repeated signs of His mercy and allows for the perpetrator to return back to Him (the virtue of also being At-Tawwab). If they decide to remain defiant, defensive, and thankless, then inevitably, they will pay the price.From the story of Nuh (as), we also learn that his son was among those who drowned. He refused to accept Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and even on the day when the storm came, he told his father he rather goes to the top of the hill than with him on the boat. “[But] he said, ‘I will take refuge on a mountain to protect me from the water.’ [Noah] said, ‘There is no protector today from the decree of Allah, except for whom He gives mercy.’ And the waves came between them, and he was among the drowned.” (Qur’an 11:34)This is a hard but an important lesson. Despite the Prophets (may peace be upon them) being favored by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to spread His message, there is no favoritism. Every person will be held accountable for their actions. It does not matter what lineage or bloodline a person comes from. These things may matter in the realm of human politicking, but in receiving Allah’s mercy or punishment, it holds no precedence. Every person will be held responsible for what they earn. فَإِمَّا نَذۡهَبَنَّ بِكَ فَإِنَّا مِنۡهُم مُّنتَقِمُونَFa immaa nazhabanna bika fa innaa minhum muntaqimoonEnglish Translation:”And whether [or not] We take you away [in death], indeed, We will take retribution upon them.” — (Qur’an 43:41) يَوۡمَ نَبۡطِشُ ٱلۡبَطۡشَةَ ٱلۡكُبۡرَىٰٓ إِنَّا مُنتَقِمُونَYawma nabtishul batsha tal kubraa innaa muntaqimoonEnglish Translation:”The Day We will strike with the greatest assault, indeed, We will take retribution.” — (Qur’an 44:16) مِن قَبۡلُ هُدٗى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ لَهُمۡ عَذَابٞ شَدِيدٞۗ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍMin qablu hudal linnaasi wa anzalal Furqaan; innallazeena kafaroo bi Aayaatil laahi lahum ‘azaabun shadeed; wallaahu azeezun zun tiqaamEnglish Translation:”Before, as guidance for the people. And He revealed the Qur’an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.” — (Qur’an 3:4)Reflection:This name is important to understand for several reasons. The first is to instill fear. This can remind those in power that they are still accountable to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He punishes those who cause disharmony, oppress, and tyrannizes His creation.It teaches us at the individual level that we will be held accountable for whatever good or bad we do. It provides assurance and peace to victims of abuse that their perpetrator will face the most just of judges. He has complete knowledge and knows the appropriate action to handle each situation.In Imam al-Ghazali’s book, he writes the best vengeance is on the enemies of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, but the worst of all the enemies is one’s lower soul. “As it is reported regarding Abu Yazīd – may God be merciful to him that he said: ‘My soul was so lazy one night as to keep me from a litany, so I punished it by depriving it of water for a year.” So take vengeance against oneself in matters where one lets down. In failing to be obedient in worship, in giving, in showing kindness, in repressing anger, in controlling one’s tongue. Each person has their own struggle, and in this way, they should pursue the path of vengeance.

Al-Warith

“The Inheritor”

Short Summary

The Heir, The Inheritor of All.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Warith (in Arabic: ٱلْوَارِثُ), The One who remains after all has past. He is everlasting, and to whom all possessions will be returned.

Arabic Root

From the root waw-ra-tha (و ر ث), which has the following classical Arabic connotations: to inherit, to be an heir, survivor, to be the owner or sustainer after someone.

Details

Arabic Root:From the root waw-ra-tha (و ر ث), which has the following classical Arabic connotations: to inherit, to be an heir, survivor, to be the owner or sustainer after someone.What does it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to inherit?We begin by defining what it means to receive an inheritance. It usually refers to the passing down of money, property, or some material thing from one person to another upon their passing. This is typically a transfer from a parent or spouse down the family tree to preserve whatever wealth they had. Now, with respect to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ what does it mean to say he is Al-Warith, The Inheritor? As we discussed in the previous name Al-Baqi (The Everlasting) and Al-Akhir (The Last), He is the one who will exist after all possessors disappear. He is also the originator (Al-Badi) and the creator (Al-Khaliq), so naturally, all things belong to Him. So when all is said and done, when creation vanishes, all things will return to their rightful owner. وَإِنَّا لَنَحْنُ نُحْىِۦ وَنُمِيتُ وَنَحْنُ ٱلْوَٰرِثُونَWa innnaa la nahnu nuhyee wa numeetu wa nahnul waarisoonEnglish Translation:”And indeed, it is We who give life and cause death, and We are the Inheritor.” — (Qur’an 15:23) وَزَكَرِيَّآ إِذۡ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرۡنِي فَرۡدٗا وَأَنتَ خَيۡرُ ٱلۡوَٰرِثِينَWa Zakariyyaaa iz naadaa Rabbahoo Rabbi laa tazarnee fardanw wa Anta khairul waariseenEnglish Translation:”And [mention] Zechariah, when he called to his Lord, ‘My Lord, do not leave me alone [with no heir], while you are the best of inheritors.’” — (Qur’an 21:89)Understanding that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Warith is also a testament to the person’s belief in tawhid (oneness). We recognize Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ works alone, and so the claim to everything is for Him solely. He has no partners which whom the inheritance must be shared with. يَوْمَ هُم بَـٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌۭ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِYawma hum baarizoona laa yakhfaa alal laahi minhum shai; limanil mulkul Yawma lillaahil Waahidil QahaarEnglish Translation:”The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing.” — (Qur’an 40:16)The 80-year-old version of you:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Warith in many ways. There is a story of a very wealthy man who died. At his funeral, a colleague asked, “I wonder how much he left?” to which someone replied, “I believe he left it all.”The lesson is that we need to be wiser in our pursuits and how we spend our time. One of the foundational teachings of Islam is that all things return to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Nothing was ever ours to begin with. Imagine speaking with your 80-year-old self. What would the older you say to the you of today? Do you think he/she would be happy with how you’re spending time? Perhaps you’re too hard on yourself or sacrificed too much in the name of worldly pursuits. It’s a useful way to think about decision-making; what would your eighty-year-old self think about the thing that’s troubling the you of today?As we mentioned previously, wanting financial security for your family’s well-being is an honorable mission. When the only pursuit is money, that’s a problem. Seeking enjoyment is fine. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not say we are forbidden from seeking pleasure from things which He’s allowed. The problems arise when you only live for pleasure and forget your duty towards Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Reflection: وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَـٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًۭا ۖ وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَWa kam ahlaknaa min qaryatim batirat ma’eeshatahaa fatilka masaakinuhum lam tuskam mim ba’dihim illaa qaleelaa; wa kunnaa Nahnul waariseenEnglish Translation:”And how many a city have We destroyed that was insolent in its [way of] living, and those are their dwellings which have not been inhabited after them except briefly. And it is We who were the inheritors.” — (Qur’an 28:58)This ayah reminds us that all things will inevitably perish, and the cities will be destroyed. It’s not hard to imagine the ambition that drove the people who lived in the city while it was thriving. They played the game to hoard, not realizing, in the end, it belongs to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Islam encourages us not to focus on the material we leave behind but on the impact of our legacy. What good will your soul reap even long after you’re gone? This is the concept behind Sadaqah jariyah (the continuing/perpetual charity). In this way, we can be the inheritors of whatever/whoever our unique touch reaches. Sahl bin Mu’adh bin Anas narrated from his father that: The Prophet said: “Whoever teaches some knowledge will have the reward of the one who acts upon it, without that detracting from his reward in the slightest.” [1] Being a teacher or educator allows us to reap the same reward as the person who learns from it. Who can be a teacher? Just about everybody. This does not mean teaching as a profession. You can share your experience and invite others in to learn from your wisdom or mistakes. Sometimes we try to conceal our past from kids to “protect them,” not realizing we’re just protecting the image of ourselves. They can benefit from the knowledge of the good and the bad we’ve realized. It’s an opportunity for redemption as we also receive the reward if it helps them do good and avoid evil.Other examples of sadaqah jariyah, Narrated Sa’d ibn Ubadah: Sa’d asked: Messenger of Allah, Umm Sa’d has died; what form of sadaqah is best? He replied: Water (is best). He dug a well and said: It is for Umm Sa’d. [2]”It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: ‘When a man dies all his good deeds come to an end except three: Ongoing charity (Sadaqah Jariyah), beneficial knowledge and a righteous son who prays for him.’” [3] Seek ways in which your good deeds will multiply without your involvement. Having kids and raising them to be righteous will be one of the greatest future rewards to benefit you. All the love and energy you spend as a parent is stored inside your child. That kind of effort is not wasted. Like a bank, it’s stored and will be inherited by the next generation and then the next. Your soul continues to live through them, and your account will reap whatever good they sow. Consider writing down your own principles on what it means to live a good life and pass it down. You don’t need to be a best-selling author to get permission to say a few words on a page.If we reframe our actions by thinking of the future impact we can create, it can inspire us to do great things. It doesn’t have to be grandiose. It can be as simple as planting a tree. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best and loves to multiply the rewards of the doers of good in His cause. مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِي كُلِّ سُنۢبُلَةٖ مِّاْئَةُ حَبَّةٖۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌMasalul lazeena yunfiqoona amwaalahum fee sabeelil laahi kamasali habbatin ambatat sab’a sanaabila fee kulli sumbulatim mi’atu habbah; wallaahu yudaa’ifu limai yashaaa; wallaahu Waasi’un ‘AleemEnglish Translation:”The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.” — (Qur’an 2:261)References:[1] Hasan (Darussalam) Sunan Ibn Majah 240[2] Hasan (Al-Albani) Sunan Abi Dawud 1681[3] Sahih (Darussalam) Sunan an-Nasa’i 3651

Al-‘Afuww

“The Pardoner”

Short Summary

The Oft-Pardoning, The Effacer of Sins, The Eliminator of Sins.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Afuw (in Arabic: ٱلْعَفُوُّ), The One who pardons sins and leaves no trace of any fault. The difference between forgiving and effacing is there will be no trace or record of the offense being committed. It will be as if it had never happened.

Arabic Root

From the root ayn-fa-waw (ع ف و), which has the following classical Arabic connotations: to forgive, pardon, to pass over, forgo, absolve, to obliterate all traces, efface, remove, to kill-off, allow to die, to turn away from punishing, not see, annul, to make unapparent, imperceptible, to give spontaneously, to give without constraint, to give more than what is due.

Details

Arabic Root:From the root ayn-fa-waw (ع ف و), which has the following classical Arabic connotations: to forgive, pardon, to pass over, forgo, absolve, to obliterate all traces, efface, remove, to kill-off, allow to die, to turn away from punishing, not see, annul, to make unapparent, imperceptible, to give spontaneously, to give without constraint, to give more than what is due.This name compared to other names of forgiveness:Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ loves to forgive His servants. We can see from the previous attributes that much has been said about His forgiveness. He is At-Tawwab (The Ever-Relenting), Ar-Rahman (The Beneficent), Ar-Raheem (The Merciful), Al-Ghaffar (The Forgiver), and Al-Gafoor (The Great Forgiver). Now, we expand to this list by adding another name, Al-Afuw, The Effacer of Sins. He is the one who erases all traces of sin. Forgiveness implies concealment, but the mark of sin still exists on the servant’s record. Al-Afuww suggests much more than just forgiving but eliminating it entirely. The view of scholars is the prior names are names of maghfirah (seeking forgiveness) which is different from seeking afw. For example, maghfirah is like forgiving but not forgetting. ‘afw is purification, being reborn, and having a clean slate. As a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Al-Afuw is mentioned for a total of five times in the Qur’an. إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٖ فَإِنَّ ٱللَّهَ كَانَ عَفُوّٗا قَدِيرًاin tubdoo khairann aw tukhfoohu aw ta’foo ‘an sooo’in fa innal laaha kaana ‘afuwwan QadeeraaABUL ALA MAUDUDI TRANSLATION:”(Even though you have the right to speak evil if you are wronged), if you keep doing good -whether openly or secretly -or at least pardon the evil (then that is the attribute of Allah). Allah is All-Pardoning and He has all the power to chastise.” — (Qur’an 4:149) ۞ذَٰلِكَۖ وَمَنۡ عَاقَبَ بِمِثۡلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِيَ عَلَيۡهِ لَيَنصُرَنَّهُ ٱللَّهُۚ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٞZaalika wa man ‘aaqaba bimisli maa ‘ooqiba bihee summa bughiya ‘alaihi la yansurannahul laah; innal laaha la ‘Afuwwun GhafoorEnglish Translation:”That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized – Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.” — (Qur’an 22:60)Signs of Allah’s mercy:Once equipped with the knowledge of these attributes, how can someone feel as if they are so reprehensible that they are beyond Allah’s mercy when all evidence points to a Lord who shows us He is caring, kind, and loves to forgive? So, we should never feel overwhelmed. We are told in the Qur’an that doubting Allah’s mercy is a greater sin than the thing you were worried about in the first place, “O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87) Never give up hope in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and never stop trusting in Him for what you’re trying to accomplish. Instead, we should focus on what is within our control, and that is seeking His forgiveness and moving toward spreading as much good as we can. The rest is with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.The mercy of Ramadan:One of the signs of His mercy is giving us the month of Ramadan. A chance for us to return to Him and receive His blessings Narrated Abu Huraira reported Allah’s Messenger ﷺ as saying: When there comes the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained. [1]Narrated Abu Huraira: The Prophet ﷺ said, “Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven.” [2]In this month, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ revealed the first verse of the Qur’an establishing the night of decree (laylatul qadr). This is a night said to have more blessings than a thousand months, “Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” (Qur’an 97:1-5)It was narrated from Aishah that she said: “O Messenger of Allah ﷺ, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?” He ﷺ said: [3]اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّيAllahumma innaka afuwwun tuhibbul-afwa, fa’fu anniEnglish Translation:”O Allah, You are Forgiving and love forgiveness, so forgive me” When to seek Allah’s forgiveness:It’s also worth noting that seeking the forgiveness of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ should not be confined to only when we have knowingly sinned. We know from the sunnah of Prophet Muhammad ﷺ that he engaged in istighfar (seeking forgiveness) over seventy times a day. Narrated by Abu Huraira: I heard Allah’s Messenger ﷺ saying.” By Allah! I ask for forgiveness from Allah and turn to Him in repentance more than seventy times a day.” [4] In some other narrations this number is reported to be as high as one-hundred times a day. [5] Now, keep in mind this is a man beloved and protected by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who still feared not receiving the grace of His Lord. Abu Huraira reported Allah’s Messenger ﷺ as saying: None amongst you can get into Paradise by virtue of his deeds alone. They said: Allah’s Messenger, not even you? Thereupon he said: Not even I, but that Allah should wrap me in His Grace and Mercy.[6]This, however, should not deter us from doing good deeds. In the Qur’an, it mentions how if a person does good, some of his misdeeds will be converted to good, “Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:70)References:[1] Sahih Muslim 1079a[2] Sahih al-Bukhari 1901[3] Sahih (Darussalam) Sunan Ibn Majah 3850[4] Sahih al-Bukhari 6307[5] Sahih Muslim 2702b [6] Sahih Muslim 2702b

Al-Rasheed/Al-Rashid

“The Guide”

Short Summary

The Infallible teacher, The Right in Guidance, The Unerring Director.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Rasheed (in Arabic: ٱلْرَّشِيدُ), the one who guides to rectitude. Allah is the supreme director to the right path and belief. He does not compel people into religion. He has shown the right way through The Qur’an and His messengers.

Arabic Root

From the root ra-shin-dal (ر ش د), which has the following classical Arabic connotations: to be directed aright, to be caused to follow the right course, to be directed to take the right way, to be caused to hold a right belief, to adopt the right path.

Details

Arabic Root:From the root ra-shin-dal (ر ش د), which has the following classical Arabic connotations: to be directed aright, to be caused to follow the right course, to be directed to take the right way, to be caused to hold a right belief, to adopt the right path.Among the disputed names:As we’ve mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there is not one agreed-upon list for the remaining 18 names. Ar-Rasheed is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their lists.The one who is guided:The name of Allah Ar-Rasheed, The Rightly Guided, is similar to a name we’ve already discussed Al-Hadi, meaning The Guide. However, being called rightly guided negates all negative connotations. He is infallible in His direction, and to be misguided is inconceivable. Similar in meaning to the name Al-Hakeem, (The Wise). Imam al-Ghazali writes of Ar-Rasheed as “acting without any indication of an advisor or the directions of a director or the guidance of a guide.” His very essence is to be rightly guided.The name Rashid is often said to describe an educated person who’s been “rightly guided” or possesses “true faith.” A derivative, Murshid, is an Arabic word derived from the same root r-sh-d to describe a teacher. The job of a teacher is to be a guide for a particular subject or topic. In the next ayah, we’ll see the use of the word ghayy which is the opposite of rushd meaning guidance to the wrong path. لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌLaaa ikraaha fid deeni qat tabiyanar rushdu minal ghayy; famai yakfur bit Taaghooti wa yu’mim billaahi faqadis tamsaka bil’urwatil wusqaa lan fisaama lahaa; wallaahu Samee’un ‘AleemMUHSIN KHAN TRANSLATION:”There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.” — (Qur’an 2:256)If you’re feeling lost, call upon these names Al-Hadi and Ar-Rasheed. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the knowledgeable guide who could make the path easy for anybody. He knows our natural inclinations and can reveal certain routes better suited for us. By Him showing us the way to receive His approval, He can make the path to attaining any goal easier. وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَٰسِطُونَۖ فَمَنۡ أَسۡلَمَ فَأُوْلَـٰٓئِكَ تَحَرَّوۡاْ رَشَدٗاWa annaa minnal muslimoona wa minnal qaasitoona faman aslama fa ulaaa’ika taharraw rashadaEnglish Translation:”And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim – those have sought out the right course.” — (Qur’an 72:14)Degrees of guidance:There are different levels of guidance, and it exists on a continuum. It’s not as simple as two options, being guided or not guided. Accepting Islam and being conscious of Allah’s existence is one form of guidance, but there is more to it. قَالُواْ يَٰقَوۡمَنَآ إِنَّا سَمِعۡنَا كِتَٰبًا أُنزِلَ مِنۢ بَعۡدِ مُوسَىٰ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ يَهۡدِيٓ إِلَى ٱلۡحَقِّ وَإِلَىٰ طَرِيقٖ مُّسۡتَقِيمٖQaaloo yaa qawmanaaa innaa sami’naa Kitaaban unzila mim ba’di Moosa musaddiqal limaa baina yadihi yahdeee ilal haqqi wa ilaa Tareeqim MustaqeemEnglish Translation:”They said, “O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.” — ( Qur’an 46:30) وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهۡتَدَوۡاْ هُدٗىۗ وَٱلۡبَٰقِيَٰتُ ٱلصَّـٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٞ مَّرَدًّاWa yazeedul laahul lazeenah tadaw hudaa; wal baaqiyaatus saalihaatu khairun inda Rabbika sawaabanw wa khairum maraddaaEnglish Translation:”And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.” — (Qur’an 19:76)These two verses make it clear that guidance can come in different forms. The path of truth could refer to guidance in the form of awareness, knowledge, or understanding. Compared to the path of being rightly guided, meaning in our actions, behaviors, and demonstrating complete submission to the will of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. So, we can be increased with these definitions of what it means to be guided—being increased in our good deeds, patience, uprightness, imaan (faith), knowledge, and understanding.Du’a to be rightly guided:We can learn about and recite the same du’a that the youth recited when escaping from the tyrannical king and taking shelter in the cave. They asked Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for His refuge to handle their affairs. They pleaded for forgiveness, to remain sound in judgment, and to be rightfully guided. It is an all-encompassing du’a for protection from outside harm, patience, provision, and overall guidance. Some commentators have interpreted the cave as their heart, so when the outside world became corrupt, they turned inward to the heart and asked for it to remain pure and guided. إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗاIz awal fityatu ilal Kahfi faqaaloo Rabbanaaa aatinaa mil ladunka rahmatanw wa haiyi’ lanaa min amrinaa rashadaaEnglish Translation:”[Mention] when the youths retreated to the cave and said, ‘Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.’” — (Qur’an 18:10)Reflection:We can find peace in knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Rasheed. The guidance that He has provided is divine guidance. He is the unerring director and the infallible teacher. Therefore His direction through the Qur’an and His Messengers (may peace be upon them) is the truth that we seek. We should ask to be rightly guided in all matters. We should approach each problem we face with the looming thought, what response would please Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ? And to be rightly guided to fulfill then whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ seeks. Sometimes it may not be apparent, but in understanding this name, we can trust the guidance that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ provided for us is what was best for us anyways. We should have no regret knowing the actions taken were for the best.In the personal striving to have the best character, we should seek to be rightly guided in our speech, knowledge, justice, and emotions. There is a balance to emotions that require mastery. When we suffer a loss, we are allowed to grieve, but we shouldn’t become so hurt that we are unhappy with Allah’s qadr. It’s also possible to be rightly guided in anger. For example, anger for the sake of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is justified. It is said the Prophet ﷺ only got angry when the commandments of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ were violated. But this was done eloquently, not to quarrel and publicly humiliate, but to instruct one back to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This requires a level of control and balance only the unique possess. We should ask Allah to be increased in guidance and among those rightly guided in all respects. ٱهۡدِنَا ٱلصِّرَٰطَ ٱلۡمُسۡتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَIhdinas-Siraatal-Mustaqeem Siraatal-lazeena an’amta ‘alaihim ghayril-maghdoobi alaihim wa lad-daaalleenEnglish Translation:”Guide us to the straight path – The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” — (Qur’an 1:6-7)

Ar-Ra’uf

“The Most Kind”

Short Summary

The All-Pitying, The Compassionate, The Clement.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Ra’uf (in Arabic: ٱلْرَّؤُفُ), The One who is extremely compassionate. He is The One whose mercy will endow whoever he willed among His creatures. Whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ decrees is done with perfect judgment, and He is never harsh or unjust in his rulings.

Arabic Root

From the root ra-hamza-fa (ر أ ف), which has the following classical Arabic connotations: to be kind, gentle, clement, to be merciful, compassionate, to show pity, to show tenderness.

Details

Arabic Root:From the root ra-hamza-fa (ر أ ف), which has the following classical Arabic connotations: to be kind, gentle, clement, to be merciful, compassionate, to show pity, to show tenderness.Difference between Raheem and Ra’uf:The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ Ar-Rauf, the most kind and compassionate, is mentioned 11 times in the Qur’an. Calling on this name invokes on Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ desire to be tender to His servants. In fact, in the Qur’an, this name is often mentioned in pairs with the names of His mercy. Imam Al-Ghazali writes, “Al-Ra’uf – the All-Pitying – is one who possess pity, and pity is an intensification of mercy.”So in a sense, it’s similar to the name Ar-Raheem (The Merciful) but exists as a more intensified or emphatic form. The difference is Allah’s Rahma (mercy) is shown after a calamity, whereas Ra’fa is before. Narrated Abdullah: I visited the Prophet ﷺ during his ailments, and he was suffering from a high fever. I said, “You have a high fever. Is it because you will have a double reward for it?” He said, “Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down.” [1]Here tragedy befalls a person, and he/she has been afflicted with some hardship. But this is not without benefit, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ shows His mercy to that person, and this is atonement from sins. Allah’s Messenger ﷺ said: There is no trouble that comes to a believer except that it obliterates from his sins, even if it is the pricking of a thorn. [2]These two are examples of Rahma or Allah’s mercy. Ra’fa manifests in ways of warnings or protection from things that may cause a person harm. He takes pity and showers His mercy so tragedy can be avoided. To receive Allah’s compassion means enjoining good here on earth but also for you in the hereafter. This is a higher form of mercy, by giving His servants warnings of actions that will cause damage. We may not be privy to this kind of compassion which is why Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is always deserving of more than we can offer. In the book, “In the Company of God,” it mentions the scholar Abu Ubaydah who said: “Compassion is more delicate a disposition than mercy.” وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَٰنِ وَلَا تَجۡعَلۡ فِي قُلُوبِنَا غِلّٗا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٞ رَّحِيمٌWallazeena jaaa’oo min ba’dihim yaqooloona Rabbanagh fir lanaa wa li ikhwaani nal lazeena sabqoonaa bil eemaani wa laa taj’al fee quloobinaa ghillalil lazeena aamanoo rabbannaaa innaka Ra’oofur RaheemEnglish Translation:”And [there is a share for] those who came after them, saying, ‘Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.’” — (Qur’an 59:10) هُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبۡدِهِۦٓ ءَايَٰتِۭ بَيِّنَٰتٖ لِّيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَإِنَّ ٱللَّهَ بِكُمۡ لَرَءُوفٞ رَّحِيمٞHuwal lazee yunazzilu ‘alaa ‘abdiheee Aayaatim baiyinaatil liyukhrijakum minaz zulumaati ilan noor; wa innal laaha bikum la Ra’oofur RaheemEnglish Translation:”It is He who sends down upon His Servant [Muhammad] verses of clear evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind and Merciful.” — (Qur’an 57:9) وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُۥ وَأَنَّ ٱللَّهَ رَءُوفٞ رَّحِيمٞWa law laa fadlul laahi ‘alaikum wa rahmatuhoo wa annal laaha Ra’oofur Raheem (section 2)Dr. Ghali Translation:”And had it not been for the Grace of Allah upon you and His mercy, and that Allah is Ever Compassionate, Ever-Merciful (you had been the losers).” — (Qur’an 24:20) لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡۚ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ,Laqat taabal laahu ‘alan nabiyyi wal Muhaajireena wal Ansaaril lazeenat taba’oohu fee saa’atil ‘usrati min ba’di maa kaada yazeeghu quloobu fariqin minhum thumma taaba ‘alaihim; innahoo bihim Ra’oofur RaheemEnglish Translation:”Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.” — (Qur’an 9:117) وَمِنَ ٱلنَّاسِ مَن يَشۡرِي نَفۡسَهُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِۚ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِWa minan naasi mai yashree nafsahub tighaaa’a mardaatil laah; wallaahu ra’oofum bil’ibaadEnglish Translation:”And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants.” — (Qur’an 2:207)Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Ra’uf as it helps to further our relationship with Him. The study of His attributes of mercy and compassion increases our love towards Him as it shows He cares and loves us. We are not left stranded and hopeless. This name communicates a yearning of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to be empathetic to our struggle and show pity to one who returns to Him. He guides and instructs us in ways that are unseen and saves us from harm, and to Him, we are forever grateful.References:[1] Sahih al-Bukhari 5647[2] Sahih Muslim 2572e

As-Sabur / As-Saboor

“The Patient”

Short Summary

The All-Patient, The Restrained, The Forbearing.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is As-Sabur (in Arabic: ٱلْصَّبُورُ), The One who is most patient and enduring. He is not hasty in His actions but waits for the proper time. He has all the power to punish those who do wrong, but instead, He allows time for us to repent and change course to comeback to the right path.

Arabic Root

From the root sad-ba-ra (ص ب ر), which has the following classical Arabic connotations: to be patient, to be enduring, to endure trial or affliction with good manner, to be contented in trial or affliction without show of complaint, to make no distinction between comfort and affliction, to bear calmly, to persevere cheerfully, to be steadfast, constant, to restrain, confine, withhold from something.

Details

Arabic Root:From the root sad-ba-ra (ص ب ر), which has the following classical Arabic connotations: to be patient, to be enduring, to endure trial or affliction with good manner, to be contented in trial or affliction without show of complaint, to make no distinction between comfort and affliction, to bear calmly, to persevere cheerfully, to be steadfast, constant, to restrain, confine, withhold from something.Among the disputed names:As we’ve mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there is not one agreed-upon list for the remaining 18 names. As-Sabur is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their lists.Does Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ have more than ninety-nine names?Alhamdulillah, we’ve reached the “last name” of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We put this in quotes because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has many, many names, and there is no one definitive list. As we’ve mentioned about the disputed names, different scholars recognize different attributes of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ which they derive from the Qur’an and Sunnah. For example, Ibn Uthaymeen includes names such as Al-Jameel (The Beautiful One), Al-Jawad (The Munificent/Generous), Ash-Shafee (The One who Cures), At-Tayyib (The Pure One), Ar-Rabb (The Lord), Ar-Rafeeq (The Gentle), Al-Illah (The one who is to be worshipped). These names may already be familiar to you, and as attributes of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ they are completely acceptable.Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly will enter Paradise. [1] The analogy which is often quoted to explain this hadith is if you were to say I have ninety-nine dollars, does that mean that’s all you have? No, that’s all you may have in your wallet, but it’s not all you have.Ibn Mas’ud reported: The Messenger of Allah ﷺ said, “If any Muslim is afflicted with distress and makes this supplication, then his supplication will be answered: O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your command concerning me prevails, and Your decision concerning me is fair. I call upon You by every one of the beautiful names with which You have described Yourself, or which You have revealed in Your Book, or You have taught to any of Your creatures, or which You have chosen to keep in the knowledge of the Unseen with You, to make the Quran the delight of my soul, the light of my heart, and to remove my sadness and dispel my anxiety.” The Prophet said, “If he says this, Allah will remove his affliction and replace it with joy and happiness.” [2]We emphasize one part of the hadith, “…or which You have chosen to keep in the knowledge of the Unseen with You,” which implies there are names and qualities of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ which are not known to man. If Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Kabeer (The Great One), we must realize the extent of His greatness can’t be fully understood. So in studying these attributes, we only get a glimpse of His essence.Exploring the name As-Sabur:The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ As-Sabur, the patient. As we come to know from these attributes, Allah’s blessings are immense. We are forever indebted to Him, and we could never reciprocate or do enough to equalize the blessings He’s given us. The gift of life, our health, faith, and its sustenance in every moment is because of His will. In return, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ commands from us very little, and even in that, we sometimes fall short. For example, even when we offer our Salah, it can be deficient. Our bodies go through the motion, our tongues say the words, but our minds remain preoccupied with worldly distractions. We’re thinking of things we can’t wait to do after our prayer is over instead of being present in our salah.At other times we transgress the boundaries of acceptable behavior. We defy His command with things He has forbidden. In every situation, He has complete right to exercise His power and give an equal punishment, but He abstains, for He is Al-Haleem (The Forbearing / The Clement One). He withholds His right to convict and keeps the doors of repentance and forgiveness open. That is how merciful Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is. Even when there is reason to punish, He does not punish.Imam al-Ghazali writes about this very nature of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to delay. This restraint is not like a lazy person who procrastinates or a rash person who hastens to retaliate. Rather, As-Sabur is the one who disposes of “each thing in its proper time, in the way in which it needs to be and according to what it requires.” Everything is perfectly handled by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ according to His definite plan.Narrated Abu Musa: The Prophet ﷺ said: None is more patient than Allah against the harmful saying. He hears from the people they ascribe children to Him, yet He gives them health and (supplies them with) provision.” [3]Note, however, it does not refer to Him by the title As-Sabur but instead describes His essence or quality as being patient. Similarly, in the Qur’an, we’ll see verses describing His nature of showing respite. وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَىٰ ظَهۡرِهَا مِن دَآبَّةٖ وَلَٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۖ فَإِذَا جَآءَ أَجَلُهُمۡ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرَۢاWa law yu’aakhizul laahun naasa bima kasaboo maa taraka ‘alaa zahrihaa min daaabbatinw wa laakiny yu’akhkhiruhum ilaaa ajalim musamman fa izaa jaaa’a ajaluhum fa innal laaha kaana bi’ibaadihee Baseeraa (section 5)English Translation:”And if Allah were to impose blame on the people for what they have earned, He would not leave upon the earth any creature. But He defers them for a specified term. And when their time comes, then indeed Allah has ever been, of His servants, Seeing.” — (Qur’an 35:45)Reflection: The one who sees Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as As-Sabur can only be increased in their love for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We see Him in the best light as a Lord who shows ultimate grace and patience for all of humanity. We see His treatment and gentleness as being caring, giving us a chance for redemption. A chance to turn back to Him if we’ve erred in any way. We should rejoice in knowing our creator is forbearing and does not hasten to punish even though it would be most just and deserving if He should.Shaykh Tosun Bayrak writes, “patience is in Allah’s Divine disposition; therefore, patient people reflect this honored disposition.” But the question we ask is patience always a virtue? In a previous reflection, we discuss the character trait of acting fast with a sense of urgency. To understand the finiteness of our lives and to not delay any activity further than it needs to be. How can we reconcile that with the quality of being patient?It requires discernment to know when to apply what. Should you wait to do good deeds? If something can be done now, would it be better to wait until tomorrow? Let’s say you set a worthy goal for yourself. Should you stop pursuing it if the deadline you set has passed? Or imagine a scenario of your child learning to walk. Would you ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ only once to make it easy for them? If they didn’t learn right away, would you just quit and say, “that’s it, I guess she’s not a walker.”A person should exercise this quality to abstain from things he/she desires but knows it does not serve them. This is obvious for things that are clearly forbidden in Islam but also pose a danger to your well-being (e.g., alcohol). But there exists a category that, on the surface, can seem enticing and offer some initial benefit. These can be very dangerous, it creeps in quietly, corrupting goodness without our knowledge. An example is the use of credit cards. There are real benefits to using cards, cash-back, points, security & safety, and building your credit score. If an unauthorized purchase is made, you can call and get it reversed, whereas, with a debit card, you’re responsible.Yet, somehow, all the stats around credit cards are scary. In 2021 55% of Americans had a balance on their cards month-to-month, 15% have been in debt for 15 years, and 6% or 14 million people have over $10,000 worth of credit card debt. This will likely only get worse with time. We live in a society where credit cards are a near necessity for most individuals. It would be best to be patient and restrained from using these “tools” when you don’t need to. This can be hard because once you start transacting with a credit card, it opens the door for many troubles to walk right in. You can easily overspend what you earn on things you didn’t need but want. It’s a constant battle. But Anas b. Malik reported: The Paradise is surrounded by hardships, and the Hell-Fire is surrounded by temptations. [4]In the Qur’an and hadith, many passages further encourage us to be patient (i.e., showing sabr). This includes patience in one’s faith, patience/restraint in dealing with those who may try to harm you, and abstaining from foul language. It also extends to patience when dealing with some tragedy that has befallen you. The Prophet ﷺ said, “What wealth I have, I will not hoard from you. Whoever has forbearance, Allah will help him. Whoever tries to be independent, Allah will enrich him. Whoever tries to be patient, Allah will give him patience, and no one is given a better or vaster gift than patience.” [5] وَٱصۡبِرۡ وَمَا صَبۡرُكَ إِلَّا بِٱللَّهِۚ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَلَا تَكُ فِي ضَيۡقٖ مِّمَّا يَمۡكُرُونَWasbir wa maa sabruka illaa billaah; wa laa tahzan ‘alaihim wa laa taku fee daiqim mimmaa yamkuroonEnglish Translation:”And be patient, [O Muhammad], and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire.” — (Qur’an 16:27) يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَYaaa ayyuhal laazeena aamanus ta’eenoo bissabri was Salaah; innal laaha ma’as-saabireenEnglish Translation:”O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” — (Qur’an 2:153) يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱصۡبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَYaaa aiyuhal lazeena aamanus biroo wa saabiroo wa raabitoo wattaqul laaha la’allakum tuflihoon (section 20)English Translation:”O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” — (Qur’an 3:200)Narrated Anas: The Prophet ﷺ said, “The real patience is at the first stroke of a calamity.” [6] فَٱصۡبِرۡ صَبۡرٗا جَمِيلًاFasbir sabran jameelaaEnglish Translation:”So be patient with gracious patience.” — (Qur’an 70:5)It was narrated from Ibn Umar that the Messenger of Allah ﷺ said: “The believer who mixes with people and bears their annoyance with patience will have a greater reward than the believer who does not mix with people and does not put up with their annoyance.” [7]References:[1] Sahih al-Bukhari 6410[2] Musnad Ahmad 3712[3] Sahih al-Bukhari 6099[4] Sahih Muslim 2822[5] Muwatta Malik Book 58, Hadith 1850[6] Sahih al-Bukhari 1302[7] Sahih (Darussalam) Sunan Ibn Majah 4032

Malik ul-Mulk

“Master of the Kingdom”

Short Summary

The Owner of Absolute Sovereignty, The Owner of Dominion.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Malikul-Mulk (in Arabic: مَالِكُ ٱلْمُلْكُ), The Lord of the Kingdom. He is the sole owner of all creation and, with absolute authority, can act in any manner, at any time, and in any way.

Arabic Root

From the root mim-lam-kaf (م ل ك), which has the following classical Arabic connotations: to possess, to own exclusively, to exercise authority, to command to have power over, command, reign to have dominion over, to have ruling power to have kingship.

Details

Arabic Root:From the root mim-lam-kaf (م ل ك), which has the following classical Arabic connotations: to possess, to own exclusively, to exercise authority, to command to have power over, command, reign to have dominion over, to have ruling power to have kingship.This is similar to a previous name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we’ve discussed, Al-Malik (The Owner). As mentioned, there is a difference between Malik (king) and Mālik (owner). Al-Mulk refers to His dominion, territory, or kingdom. So together, Malik Al-Mulk or Mālik Al-Mulk means The King of Absolute Sovereignty, The Owner of Absolute Sovereignty. No one possesses perfect power but Him. He carries out whatever He wants in a manner which pleases Him, and nothing can come in the way of His decree. All of creation comes from Him, and He remains with absolute control over them, not suffering from any limitations. If He so wished to bring about its complete destruction or annihilation, He could. Now, imagine Him by your side, supporting you in your cause, “If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.” (Qur’an 3:160) قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلۡمُلۡكِ تُؤۡتِي ٱلۡمُلۡكَ مَن تَشَآءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُۖ بِيَدِكَ ٱلۡخَيۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞQulil laahumma Maalikal Mulki tu’til mulka man tashaaa’u wa tanzi’ul mulka mimman tashhaaa’u wa tu’izzu man tashaaa’u wa tuzillu man tashaaa’u biyadikal khairu innaka ‘alaa kulli shai’in QadeerEnglish Translation:”Say, “O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.” — (Qur’an 3:26) وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِلَى ٱللَّهِ ٱلۡمَصِيرُWa lillaahi mulkus samaawaati wal ardi wa ilal laahil maseerEnglish Translation:”And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination.” — (Qur’an 24:42)In our daily prayers and the opening chapter of the Qur’an, we are reminded that He is the “master” or “owner” of the day of judgment. This reminds us that He alone possesses power and gives His final verdict. مَٰلِكِ يَوۡمِ ٱلدِّينِMaaliki Yawmid-DeenEnglish Translation:”Sovereign of the Day of Recompense.” — (Qur’an 1:4)This name reminds us of the temporary nature of our existence on earth. Part of living is our desire to expand endlessly, acquiring things. In this acquisition of land, property, and material, we become deluded. It is easy to become distracted and believe all of this is real and that the goal of living is to consume and conquer. Our ego inflates if we see success, and we are prone to become less akhirah motivated. This is why receiving wealth is a blessing from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ but also a test in disguise. Will they use their wealth in a manner pleasing to Him, or will they become a servant to their ego?Take a second to reflect on this hypothetical scenario, and try to really see yourself in this scenario. You just bought your first home and looking at this beautiful structure, envision all the future memories that’ll reside within. What feelings flood your heart and brain? Now, many years have passed. Alhamdulillah, you’re doing well financially and closed on your second, third, and looking for a fourth investment properties. What feelings come to you as you stand there looking at each of your properties. In your mind, does the inner dialogue say, “wow, I can’t believe this is mine!” It’s not far-fetched you’d feel this way, but this is where the danger creeps in. The development of this self-image, being “the owner” of these properties and land. A sense of great pride and honor envelopes your psyche. The scariest part is you may not even realize it. But how many people stood on this same land before you? How many people before you held a written document proclaiming the ownership of the very land you currently stand on? All were deluded by this temporary ownership. This failure is partly due to the omission and deep resonation with the saying of alhamdulillah (all praise is due to Allah). Allah gives some of His servant’s temporary ownership, but He is the eternal owner.This tiny thought experiment is on such a small scale, but still, we see the nature of the human condition. A few are given the position of extreme wealth, like Firawn or Nimrod. The power which they likely craved was given to them by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and it had corrupted them. They began to feel like untouchable kings with no authority to prevail over them. In Surah Baqarah, it mentions how the tyrant King Nimrod believed he had absolute sovereignty over his land and people. His word became the law of the land. If he was so inclined to kill a man, he could go without recourse. أَلَمۡ تَرَ إِلَى ٱلَّذِي حَآجَّ إِبۡرَٰهِـۧمَ فِي رَبِّهِۦٓ أَنۡ ءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ إِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّيَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحۡيِۦ وَأُمِيتُۖ قَالَ إِبۡرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأۡتِي بِٱلشَّمۡسِ مِنَ ٱلۡمَشۡرِقِ فَأۡتِ بِهَا مِنَ ٱلۡمَغۡرِبِ فَبُهِتَ ٱلَّذِي كَفَرَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَAlam tara ilal lazee Haaajja Ibraaheema fee Rabbiheee an aataahullaahul mulka iz qaala Ibraaheemu Rabbiyal lazee yuhyee wa yumeetu qaala ana uhyee wa umeetu qaala Ibraaheemu fa innal laaha yaatee bishshamsi minal mashriqi faati bihaa minal maghribi fabuhital lazee kafar; wallaahu laa yahdil qawmaz zaalimeenEnglish Translation:”Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Abraham said, “Indeed, Allah brings up the sun from the east, so bring it up from the west.” So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.” — (Qur’an 2:258)Prophet Ibrahim (as) then challenges Him to control the sun’s setting. The Tafseer of Abul Ala Maududi mentions how Nimrod did not deny the existence of God or believe He was the creator of heaven and earth. So this statement was meant to remind him of a greater authority that rules over whatever dominion he thinks he has.In comparison, Prophet Sulaiman (as) was a wise and noble king. He was blessed by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and we can see the difference in leadership and mindset from this one du’a he made. فَتَبَسَّمَ ضَاحِكٗا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِيٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِيٓ أَنۡعَمۡتَ عَلَيَّ وَعَلَىٰ وَٰلِدَيَّ وَأَنۡ أَعۡمَلَ صَٰلِحٗا تَرۡضَىٰهُ وَأَدۡخِلۡنِي بِرَحۡمَتِكَ فِي عِبَادِكَ ٱلصَّـٰلِحِينَFatabassama daahikam min qawlihaa wa qaala Rabbi awzi’nee an ashkura ni’mata kal lateee an’amta ‘alaiya wa ‘alaa waalidaiya wa an a’mala saalihan tardaahu wa adkhilnee birahmatika fee ‘ibaadikas saaliheenEnglish Translation:”So [Solomon] smiled, amused at her speech, and said, ‘My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.’” — (Qur’an 27:19)He is well aware of what troubles arise from getting what you want. You can become arrogant, ungrateful, and prideful. So in his du’a, he asks Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to “enable me to be grateful for Your favor” and “do righteousness of which You approve.” His leadership was rooted in His submission and gratitude to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. His mission was driven to be of service to His Lord, who He knows is the true king.Again, we see the central theme around humility. The moment you begin to think you’re greater than you are, you’ve collapsed whatever blessings Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given you. Abu Huraira reported from Allah’s Messenger ﷺ as saying: The most wretched person in the sight of Allah on the Day of Resurrection and the worst person and target of His wrath would of the person who is called Malik al-Amlak (the King of Kings) for there is no king but Allah. [1]This next hadith is very instructive in understanding Allah’s power and dominion. Abu Dharr reported Allah’s Messenger ﷺ as saying that Allah, the Exalted and Glorious, said: [2]”O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My dominion in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My dominion in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I record for you and then recompense you for. So let him who finds good, praise Allah, and let him who finds other than that blame no one but himself.”References:[1] Sahih Muslim 2143b[2] Sahih Muslim 2577a

Zul Jalali Wal Ikram / Dhul Jalali Wal Ikram

“Possessor of Glory and Honor”

Short Summary

Lord of Majesty and Bounty, Possessor of Might and Glory.

Long Summary

Allah is Zul-Jalaali-wal-Ikram (in Arabic: ذُو ٱلْجَلَالِ وَٱلْإِكْرَامُ), The One who is glorious and majestic. He is the possessor of all glory and honor. He is The One who deserves to be Exalted and not denied.

Arabic Root

The attributes of Allah in this phrase are based on the root of two jim-lam-lam (ج ل ل) and kaf-ra-mim (ك ر م). The meaning of j-l-l: to be supremely great to be glorious, majestic to be sublime to be high, lofty, far above, independent. k-r-m: to be noble, high minded, generous, to be highly esteemed, honored, prized, valued, to be excellent, precious, valuable, rare, to be productive, fruitful, bountiful.

Details

Arabic Root:The attributes of Allah in this phrase are based on the root of two jim-lam-lam (ج ل ل) and kaf-ra-mim (ك ر م). The meaning of j-l-l: to be supremely great to be glorious, majestic to be sublime to be high, lofty, far above, independent. k-r-m: to be noble, high minded, generous, to be highly esteemed, honored, prized, valued, to be excellent, precious, valuable, rare, to be productive, fruitful, bountiful.You may find various translations of this name, and it stems from the interpretations of what Jalal and Ikram mean. Dhul (The Lord or Possessor), Jalal (Majesty or Glory), wal (and), Ikram, which comes from Karam (Generosity or Honor – similar to the name Al-Kareem). So, together we often see the Lord of Majesty and Honor, The Lord of Bounty and Honor, Lord of Majesty and Generosity. As a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is mentioned twice in the Qur’an, both times in Surah Ar-Rahman. وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِWa yabqaa wajhu rabbika zul jalaali wal ikraamEnglish Translation:”And there will remain the Face of your Lord, Owner of Majesty and Honor.” — (Qur’an 55:27) تَبَٰرَكَ ٱسۡمُ رَبِّكَ ذِي ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِTabaarakasmu Rabbika Zil-Jalaali wal-IkraamEnglish Translation:”Blessed is the name of your Lord, Owner of Majesty and Honor.” — (Qur’an 55:78)The Face of Allah:In Surah Ar-Rahman, leading up to ayah 27, the primary focus was on the blessings of the worldly life. From 26-27, it marks the transition to the blessings of the afterlife, “Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor.” Imam Bayhaqi mentions, “As for Allah’s face, we affirm it is an attribute of Allah, not as a form or image.” Rather wajh is often interpreted as a “face” to represent His essence of having attributes of majesty and honor.What has also been said is the order of these two qualities. We must first recognize His Majesty, which encompasses many of His attributes, power, strength, judgment, knowledge, and absolute dominion. This could be classified as first studying and developing Taqwa (often described as God-consciousness or God-fearing piety), then we should study His grace (attributes of kindness, mercy, and forgiveness).Reflection:If we only realize His loving and merciful attributes, we may rationalize or be easily tempted by bad behaviors. But if we recognize His power and strength, we would avoid things out of fear of displeasing Him. This is a back-and-forth between reverence and seeking repentance from His attributes of love and mercy. It was reported that Umar bin Khattab asked Ubayy ibn Ka’b about Taqwa. Ubay said, “Have you ever walked on a path that has thorns on it?” Umar said, “Yes.” Ubayy asked, “What did you do then?” to which Umar replied, “I rolled up my sleeves and struggled.” Ubayy said, “That is taqwa, to protect oneself from sin through life’s dangerous journey so that one can successfully complete the journey unscathed by sin.” [1]A’isha (ra) reported: When the Messenger of Allah ﷺ pronounced salutation, he salutation longer than it took him to say: [2]اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِAllahumma antas salam wa minkas salam tabarakta dhal jalali wal ikramEnglish Translation:”O Allah: Thou art Peace, and peace comes from Thee, blessed art Thou, Possessor of Glory and Honour”Narrated Anas ibn Malik: I was sitting with the Messenger of Allah ﷺ and a man was offering prayer. He then made supplication: [3] اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لاَ إِلَهَ إِلاَّ أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَوَاتِ وَالأَرْضِ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ يَا حَىُّ يَا قَيُّومُAllahumma inni as’aluka bi – anna lakal – hamd, lailaha illa ant, al – mannanu badi’us – samawati wal – ard, ya dhal jalali wal ikram! Ya hayyu ya qayyumEnglish Translation:”O Allah, I ask Thee by virtue of the fact that praise is due to Thee, there is no deity but Thou, Who showest favour and beneficence, the Originator of the Heavens and the earth, O Lord of Majesty and Splendour, O Living One, O Eternal One.”There is great virtue and reward in supplicating with these names. The narration continues, “The Prophet ﷺ then said: He has supplicated Allah using His Greatest Name, when supplicated by this name, He answers, and when asked by this name He gives.”References:[1] Muhammad Saed Abdul-Rahman (2009). The Meaning and Explanation of the Glorious Quran. MSA Publication Limited. p. 63.[2] Sahih Muslim 592a[3] Sahih (Al-Albani) Sunan Abi Dawud 1495

Al-Muqsit

“The Just One”

Short Summary

The Equitable, The Requiter, The Redresser.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (in Arabic: ٱلْمُقْسِطُ), The One who is most fair and just. He recognizes and provides rewards beyond measure for any good, however small. He is The One who leads mankind to justice and harmony.

Arabic Root

From the root qaf-sin-ta (ق س ط), which has the following classical Arabic connotations: to act justly, equitably to do away with injustice, to establish an equitable balance.

Details

Arabic Root:From the root qaf-sin-ta (ق س ط), which has the following classical Arabic connotations: to act justly, equitably to do away with injustice, to establish an equitable balance.Allah’s name of justice:Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (The Equitable), which is similar in meaning or connection to the names Al-Adl (The Embodiment of Justice), and Al-Hakam (The Impartial Judge). He is the one who perfectly balances the punishment with the crime. He brings satisfaction to the victim while holding the perpetrator accountable in equal measure. وَنَضَعُ ٱلۡمَوَٰزِينَ ٱلۡقِسۡطَ لِيَوۡمِ ٱلۡقِيَٰمَةِ فَلَا تُظۡلَمُ نَفۡسٞ شَيۡـٔٗاۖ وَإِن كَانَ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٍ أَتَيۡنَا بِهَاۗ وَكَفَىٰ بِنَا حَٰسِبِينَWa nada’ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai’aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeenEnglish Translation:”And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.” — (Qur’an 21:47)Among the disputed names:As we’ve mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there is not one agreed-upon list for the remaining 18 names. Al-Muqsit is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their books of explanations of Asma ul-Husna. Still, many verses speak to Allah’s nature as being equitable. ۞يَوۡمَ تَأۡتِي كُلُّ نَفۡسٖ تُجَٰدِلُ عَن نَّفۡسِهَا وَتُوَفَّىٰ كُلُّ نَفۡسٖ مَّا عَمِلَتۡ وَهُمۡ لَا يُظۡلَمُونَYawma taatee kullu nafsin tujaadilu ‘an nafsihaa wa tuwaffaa kullu nafsim maa ‘amilat wa hum laa yuzlamoonEnglish Translation:”On the Day when every soul will come disputing for itself, and every soul will be fully compensated for what it did, and they will not be wronged.” — (Qur’an 16:111) شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓئِكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآئِمَۢا بِٱلۡقِسۡطِۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُShahidal laahu annahoo laa ilaaha illaa Huwa walmalaaa’ikatu wa ulul ‘ilmi qaaa’imam bilqist; laaa ilaaha illaa Huwal ‘Azeezul HakeemEnglish Translation:”Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.” — (Qur’an 3:18)Reflection:Although the name Al-Muqsit is not mentioned, we are told on three separate occasions in the Qur’an that innal laaha yuhibbul muqsiteen, “Indeed, Allah loves those who act justly.” The context in which each verse was revealed varies, but the overarching idea is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ loves those who seek to do good for the sake of Allah.The three verses and their context, (1) The Medinah Jews came to the Prophet ﷺ trying to settle a matter of some unlawful they consumed. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ at the time ordered to either help judge between them and give them the accurate Islamic ruling over the unlawful matter. The other option would be to turn them away – for if you turn them away, they can not harm you. سَمَّـٰعُونَ لِلۡكَذِبِ أَكَّـٰلُونَ لِلسُّحۡتِۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَهُمۡ أَوۡ أَعۡرِضۡ عَنۡهُمۡۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـٔٗاۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَهُم بِٱلۡقِسۡطِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَSammaa’oona lilkazibi akkaaloona lissuht; fa in jaaa’ooka fahkum bainahum aw a’rid anhum wa in tu’rid ‘anhum falany-yadurrooka shai’anw wa in hakamta fahkum bainahum bilqist; innal laaha yuhibbul muqsiteenEnglish Translation:”[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them – never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.” — (Qur’an 5:42)(2) It reserves the right of Muslims to remain peaceful amongst each other. Fighting should never occur internally, just as cursing amongst one another has been prohibited. If a dispute turns into a fight, help the victim fight against the one who’s the aggressor, i.e., until cooler heads prevail. We should be loving and just amongst ourselves, not motivated by self-interest or by ties of kinship. وَإِن طَآئِفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَهُمَاۖ فَإِنۢ بَغَتۡ إِحۡدَىٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَٰتِلُواْ ٱلَّتِي تَبۡغِي حَتَّىٰ تَفِيٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَهُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَWa in taaa’ifataani minal mu’mineena naqtataloo fa aslihoo bainahumaa; fa-im baghat ihdaahumaa ‘alal ukhraa faqaatilul latee tabghee hattaa tafeee’a ilaaa amril laah; fa-in faaa’at fa aslihoo bainahumaa bil’adli wa aqsitoo, innal laaha yuhibbul muqsiteenEnglish Translation:”And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” — (Qur’an 49:9)(3) The next verse encourages Muslims not to make enemies with all non-muslims. If the non-believers do not fight Islam and do not try to expel Muslims from their homes, then it is recommended in the Qur’an that we behave justly and righteously towards them. This ayah is reportedly believed to have been revealed in response to Abu Bakr’s daughter, Asma, who refused to meet her mother when she came from Mecca because she remained a polytheist. The Prophet ﷺ was made aware of this situation, and the verse was revealed to Him in response. لَّا يَنۡهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَٰتِلُوكُمۡ فِي ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡهِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَLaa yanhaakumul laahu ‘anil lazeena lam yuqaatilookum fid deeni wa lam yukhrijookum min diyaarikum an tabarroohum wa tuqsitooo ilaihim; innal laaha yuhibbul muqsiteenEnglish Translation:”Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” — (Qur’an 60:8)Seeking justice for when you are wrong:Much has already been said in the previous names regarding seeking Allah’s forgiveness for our sins and ways in which we may have been deficient. But we may also benefit by looking at those we may have hurt and seeking their forgiveness directly.Narrated Abu Huraira: Allah’s Messenger ﷺ said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [1]The simple principle we should try applying in our life is to deal with people the way you would like Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to deal with you. A person may have wronged you terribly, and you’re confident you’ll win this case on the day of judgment. But what about the thousands of cases others may have against you? What kind of precedent would you like established on the day of resurrection? No one can genuinely achieve Jannah on the basis of their deeds alone. Whatever we do will never be enough for us to confidently say we are deserving of paradise. Jannah is only achieved by Allah’s grace and mercy. And so, what’s best for the believer is to sincerely find it in their hearts to forgive and let go of the pain others may have caused. In doing so, you open yourself to receiving Allah’s mercy.From the hadith, “none can enter Paradise through his good deeds. They (the Prophet’s companions) said, ‘Not even you, O Allah’s Messenger (ﷺ)?’ He said, “Not even myself, unless Allah bestows His favor and mercy on me.” [2]References:[1] Sahih al-Bukhari 6534[2] Sahih al-Bukhari 5673