At-Tawwab

“The Ever-Pardoning”

Short Summary

The Acceptor of Repentance, The Ever-Relenting, The Acceptor of our Return.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is At-Tawwab (in Arabic: ٱلْتَّوَّابُ), The One who beckons for our return. He repeatedly turns mankind towards repentance should they journey temporarily on the wrong path. Allah is lenient and restores grace to those who repent and forgives those who seek forgiveness.

Arabic Root

From the root ta-waw-ba (ت و ب), which has the following classical Arabic connotations: to return, to return to goodness, to repent, to be restored, to be rewarded for deeds, to be repeatedly summoned or called.

Details

Arabic Root:From the root ta-waw-ba (ت و ب), which has the following classical Arabic connotations: to return, to return to goodness, to repent, to be restored, to be rewarded for deeds, to be repeatedly summoned or called.This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, At-Tawwab, means the acceptor of repentance. This name makes an appearance in 11 different verses of the Qur’an. Now, being the acceptor of repentance is the most commonly understood meaning of this name. This is what is meant by seeking Tawbah, i.e., you return to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ asking for forgiveness. But this misses an important quality of what it means to be At-Taawab. The root of both contains the idea of turning, i.e., changing directions to something else.Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Tawwab not just in the sense that we turn to Him. But for our prayers to be heard and our sins to be forgiven, He must turn to us, allowing for repentance. It is within reason to see how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not need to turn to those who sin. They often willingly engaged in disobedience and defiance, searching for pleasure in worldly pursuits. Why should Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ turn to this servant who knowingly transgresses against Himself? But yet, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in His infinite mercy, kindness, and grace, turns to His servant. He listens to his sincere repentance, and He forgives. وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُWa iz qaala Moosaa liqawmihee yaa qawmi innakum zalamtum anfusakum bittikhaa zikumul ‘ijla fatoobooo ilaa Baari’ikum faqtulooo anfusakum zaalikum khairul lakum ‘inda Baari’ikum fataaba ‘alaikum; innahoo Huwat Tawwaabur RaheemYusuf Ali Translation:”And remember Moses said to his people: “O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker.” Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful.” — (Qur’an 2:54) أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ هُوَ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَأۡخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ,Alam ya’lamooo annal laaha huwa yaqbalut tawbata ‘an ibaadihee wa ya’khuzus sadaqaati wa annal laaha huwat Tawwaabur RaheemEnglish Translation:”Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful?” — (Qur’an 9:104)The Prophet Muhammad ﷺ describes the lowest people in paradise and how, on the day of judgment, it would be said: “Present his minor sins to him, and withhold from him his serious sins. Then the minor sins would be placed before him, and it would be said: On such and such a day you did so and so and on such and such a day you did so and so. He would say: Yes. It will not be possible for him to deny, while he would be afraid lest serious sins should be presented before him. It would be said to him: In place of every evil deed you will have a good deed. He will say: “My Lord! I have done things I do not see here.” I indeed saw the Messenger of Allah laugh till his front teeth were exposed.” [1]From this hadith, we see yet another example of Allah’s kindness and generosity. He is oft-pardoning, and we can see how He loves to forgive. “Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him” (Qur’an 52:32). Here, it’s important to realize that the goal is not to reach perfection, “do not claim yourselves to be pure.” This has been interpreted to be understood that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ expects us to slip and fall, for the minor sins He forgives without even being asked for “He is most knowing of you,” and He’s “vast in forgiveness.” The other view is that we should not be proud of piety; the ability to do good is because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has purified them to be able to do good. It is from Him, and we should be grateful to Him for this ability. There’s a difference of opinion regarding “the major sins,” for these sins can be forgiven but require active repentance, “…do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” (Qur’an 39:53).Guilt is an interesting emotion and can be seen as a gift from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. It can go two ways, (1) destructive and (2) instructive. If we are not careful, the constant repetition of something we know is inherently not good for us or is immoral will cause guilt to fester. It’s like a built-in alarm siren that’s shouting to change course. If it’s ignored, it can erode self-confidence, self-esteem, and overall self-worth. If the action which originally caused guilt becomes normalized, then we may fail to recognize the damage it’s causing. The one who sins and no longer fears Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ should be most worried. This person may have developed a deep-rooted belief that they will not have to answer to anyone as they face no serious repercussions for their misdeeds.In their case, it would be best to read the Qur’an and learn about the warnings and punishment of the afterlife to re-instill this fear. He is merciful and turns to His servant, He gives us the chance to meet Him halfway, but remember Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is also just. Being able to admit your faults and harbor guilt is a beautiful sign of your belief and dedication to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. It is a sign of your iman (faith). Don’t let guilt transform into self-hate, don’t ever think it’s too late for you. At any given moment, you can change. The next nine years don’t have to look like the previous nine. “Allah wants to accept your repentance” (Qur’an 4:27). It is never too late to seek the forgiveness of your Lord.Anas bin Malik narrated that the Messenger of Allah ﷺ said: “Allah, Blessed is He and Most High, said: ‘O son of Adam! Verily as long as you called upon Me and hoped in Me, I forgave you, despite whatever may have occurred from you, and I did not mind. O son of Adam! Were your sins to reach the clouds of the sky, then you sought forgiveness from Me, I would forgive you, and I would not mind. So son of Adam! If you came to me with sins nearly as great as the earth, and then you met Me not associating anything with Me, I would come to you with forgiveness nearly as great as it.’” [2] فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٖ فَتَابَ عَلَيۡهِۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُFatalaqqaaa Aadamu mir Rabbihee Kalimaatin fataaba ‘alaihi; innahoo Huwat Tawwaabur RaheemEnglish Translation:”Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” — (Qur’an 2:37) إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَـٰٓئِكَ أَتُوبُ عَلَيۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُIllal lazeena taaboo wa aslahoo wa baiyanoo fa ulaaa’ika atoobu ‘alaihim; wa Anat Tawwaabur RaheemEnglish Translation:”Except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am the Accepting of repentance, the Merciful.” — (Qur’an 2:160)We may see someone we know messing up, and their world may come crashing down on them. Some will abandon their side because they disagree with their ways, so they try to create distance between them and that person. Now, each person’s case is unique, and we’re not advocating for people to sympathize with abusers or put up with harmful or toxic relationships. But if you care for that person as a friend, we should try (in whatever way they allow it) to be part of the recovery process. To be part of the core support group to try and help build back better.Imam al-Ghazali writes in connection to this name, “whoever accepts time and again the excuses of those who do wrong among those entrusted to his care, as well as those of his friends and acquaintances, is indeed characterized by this quality and has gained a share of it.” Narrated Anas: Allah’s Messenger ﷺ said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger ﷺ! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet ﷺ said, “By preventing him from oppressing others.” [3]We live in a time where we are fast to point fingers. Where people are not allowed to make mistakes publicly, but if we wish to share the connection in this divine name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being At-Tawwab, we should turn to people in kindness just as we want Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to be kind to us, even when we are in the wrong. It was narrated from Anas bin Malik that: The Prophet ﷺ said: “None of you has believed until he loves for his brother what he loves for himself.” [4] When we study the beautiful names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we learn of the ways in which He describes Himself and makes Himself known to us. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us He is kind, generous, merciful, wise, forgiving, oft-pardoning, and a friend to all. This should make us laugh and smile just as Prophet Muhammad ﷺ did when teaching others the mercy of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.References:[1] Sahih Muslim 190a[2] Hasan (Darussalam) Jami` at-Tirmidhi 3540[3] Sahih al-Bukhari 2444[4] Sahih (Darussalam) Sunan an-Nasa’i 5039

Al-Majid

“The Illustrious”

Short Summary

The Noble, The Sovereign, The Glorious.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Maajid (in Arabic: ٱلْمَاجِدُ), the most noble, magnificent, and generous. Majid is very close to the meaning of Jalal (majesty and greatness) and Kareem (full of bounty and honor). He is the one who consistently gives, for His wealth is endless. Truly Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the most glorious and highly esteemed.

Arabic Root

From the root mim-jim-dal (م ج د), which has the following classical Arabic connotations: to be glorious, dignified, noble and honorable to be lauded, exalted, sublime to be liberal, bountiful, exceedingly generous.

Details

Arabic Root:From the root mim-jim-dal (م ج د), which has the following classical Arabic connotations: to be glorious, dignified, noble and honorable to be lauded, exalted, sublime to be liberal, bountiful, exceedingly generous.Difference between Al-Majid and Al-Majeed:If you’ve been reading our guide on the 99 Names of Allah in sequential order, you may get to this name and wonder… this seems oddly familiar. And that’s for a good reason. You may recognize the similarity between this name, Al-Majid (ٱلْمَاجِدُ), and the 48th name, Al-Majeed (ٱلْمَجِيدُ). Al-Majeed can be found in the Qur’an. However, Al-Majid as an official name is disputed by some scholars as it is only found in the hadith of Tirmidhi.The names do share similar meanings but vary in their degree of intensity. The fa’eel pattern signals the same meaning with the addition of superlative intensification – grammatically used to describe a quality only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ possesses. It is more emphatic and indicates perpetualness or permanence. We see this pattern in several of His names, Rahim and Raheem, majid and Majeed, Alim and Aleem, and Hakim and Hakeem.Among the disputed names:The name Al-Majeed is mentioned once in the Qur’an, and the name Al-Majid isn’t used. As we’ve discussed prior, 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-Majid is one of those names which has been excluded by some scholars. This includes the likes of Ibn Uthaymeen, Ibn Hazm, and Ibn Hajar, among others. However, others such as Imam al-Ghazali and Ibn Arabi recognize this name in their books on the explanations of Al-Asmaul al-Husna.Below you will find the ayah, which mentions the name Al-Majeed. Note the pairing with the name Al-Hamed (The Praiseworthy). قَالُوٓاْ أَتَعۡجَبِينَ مِنۡ أَمۡرِ ٱللَّهِۖ رَحۡمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيۡكُمۡ أَهۡلَ ٱلۡبَيۡتِۚ إِنَّهُۥ حَمِيدٞ مَّجِيدٞQaalooo ata’jabeena min amril laahi rahmatul laahi wa barakaatuhoo ‘alaikum Ahlal Bayt; innahoo Hameedun MajeedEnglish Translation:”They said, ‘Are you amazed at the decree of Allah? May the mercy of Allah and His blessings be upon you, people of the house. Indeed, He is Praiseworthy and Honorable.’” — (Qur’an 11:73)The only one worthy of praise:The base of the names Al-Majid and Al-Majeed contain the word majd (مجد), which means glorify, honor, or praise. There are many ways to exalt Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. The easiest may be through these three short-phrases, Subhanallah (glory be to Allah – glorification), Alhamdulilah (all praise is due to Allah – praise), and Allahu-Akbar (Allah is the greatest – praise and glorification). Being conscious whenever we have idle time to recite these three short phrases has extensive rewards.As mentioned in the name Al-Majeed, to be considered glorious or magnificent is not a standalone attribute. It comes from the idea of having perfected all other qualities. And Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the superlative of every adjective imaginable. He is not just the merciful, but the most merciful; He is not just wise, but the all-wise. Whatever quality you can think of, knowledge, wealth, power, sight, living, creating – Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the greatest. He’s perfected perfection. There is no other whose essence is perfection and this is where His majesty, nobility, and superiority over everything comes from. سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَىSabbihisma Rabbikal A’laaEnglish Translation:”Exalt the name of your Lord, the Most High,” — (Qur’an 87:1)It was narrated that Anas bin Malik said: “Umm Sulaim came to the Prophet ﷺ and said: ‘O Messenger of Allah ﷺ, teach me some words that I may supplicate with during my prayer.’ He said: ‘Glorify Allah (by saying SubhanAllah) ten times, and praise Him (by saying Alhamdulilah) ten times, and magnify Him (by saying Allahu Akbar) ten times, then ask Him for what you need; He will say: ‘Yes, yes.’ [1]It was narrated from ‘Abdur-Rahman bin Ghanm that Abu Malik Al-Ash’ari told him that the Messenger of Allah ﷺ said: “Isbagh Al-Wudu is half of faith; Alhamdulillah (praise be to Allah) fills the balance; the Tasbih and the Takbir fill the heavens and Earth; the Salah is light; the Zakah is a sign (of sincerity); patience is an illuminating torch; and the Qur’an is proof, either for you or against you.” [2]References:[1] Sahih (Darussalam) Sunan an-Nasa’i 1299[2] Sahih (Darussalam) Sunan an-Nasa’i 2437

Al-Wahid

“The One”

Short Summary

The Unique, The Single, The Only One.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Waahid (in Arabic: ٱلْوَٰحِدُ), the One and only God. There is no alternative. He is the sole originator from which all has arisen. He has no partners or relationships. None is equal to Him.

Arabic Root

From the root waw-ha-dal (و ح د), which has the following classical Arabic connotations: to be one, to be made one, to be called one, to be unique, singular, to be one apart from others.

Details

Arabic Root:From the root waw-ha-dal (و ح د), which has the following classical Arabic connotations: to be one, to be made one, to be called one, to be unique, singular, to be one apart from others.The oneness of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:Al-Wahid and Al-Ahad are two names which describe tawhid (the oneness) of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This is what characterizes our deen and differentiates Islam from other religions. That’s why the first step to converting to Islam is to recite the shahada. We testify, la ilaha illa allah, “there is no god but Allah”, muhammadur rasul-ullah, “and Muhammad is the Messenger of Allah.” This core belief is shared among all Muslims and is the first pillar of Islam. These two names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ further emphasize this idea of Allah’s oneness.The word Waahid in Arabic means ‘one.’ For example, someone who is Waheed uz-zaman is said to be a unique person of that era (time). So it’s used in a relative sense, but as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is absolute. He is unique in all aspects, the only one who embodies perfection. He has no equal. Throughout our guide on the 99 Names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we discuss and encourage ways in which we can share in the divine attributes, to be merciful, giving, caring, and a friend to others. But these are human characterizations. It’s important to realize that no one comes close to sharing in His attributes or actions. He is alone and unique in His essence. As Imam Zarruq has said, “He is One in His Attributes: He resembles nothing and nothing resembles Him.”Imam al-Ghazali also mentions how Al-Wahid refers to the one who can neither be divided nor duplicated. This quality of being indivisible also makes Him one since He’s not separated into parts. For being separated into parts makes the previous part dependent on the other to be considered whole. And Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ghaniyy, The Self-Sufficient – free from dependence on anyone or anything. قُلۡ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ قُلِ ٱللَّهُۚ قُلۡ أَفَٱتَّخَذۡتُم مِّن دُونِهِۦٓ أَوۡلِيَآءَ لَا يَمۡلِكُونَ لِأَنفُسِهِمۡ نَفۡعٗا وَلَا ضَرّٗاۚ قُلۡ هَلۡ يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ أَمۡ هَلۡ تَسۡتَوِي ٱلظُّلُمَٰتُ وَٱلنُّورُۗ أَمۡ جَعَلُواْ لِلَّهِ شُرَكَآءَ خَلَقُواْ كَخَلۡقِهِۦ فَتَشَٰبَهَ ٱلۡخَلۡقُ عَلَيۡهِمۡۚ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَيۡءٖ وَهُوَ ٱلۡوَٰحِدُ ٱلۡقَهَّـٰرُQul mar Rabbus samaawaati wal ard; qulillaah; qul afattakhaztum min dooniheee awliyaaa’a laa yamlikoona li anfusihim naf’anw wa laa darraa; qul hal yastawil a’maa wal baseeru am hal tastawiz zulumaatu wannoor; am ja’aloo lillaahi shurakaaa’a khalaqoo kakhalqihee fatashaa bahal khalqu ‘alaihim; qulil laahu Khaaliqu kulli shai’inw wa Huwal Waahidul QahharEnglish Translation:”Say, ‘Who is Lord of the heavens and earth?’ Say, ‘Allah.’ Say, “Have you then taken besides Him allies not possessing [even] for themselves any benefit or any harm?’ Say, ‘Is the blind equivalent to the seeing? Or is darkness equivalent to light? Or have they attributed to Allah partners who created like His creation so that the creation [of each] seemed similar to them?” Say, ‘Allah is the Creator of all things, and He is the One, the Prevailing.’” — (Qur’an 13:16) لَّوۡ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدٗا لَّٱصۡطَفَىٰ مِمَّا يَخۡلُقُ مَا يَشَآءُۚ سُبۡحَٰنَهُۥۖ هُوَ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُLaw araadal laahu aiyattakhiza waladal lastafaa mimmaa yakhluqu maa yashaaa’; Subhaanahoo Huwal laahul Waahidul QahhaarEnglish Translation:”If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah, the One, the Prevailing.” — (Qur’an 39:4) قُلۡ إِنَّمَآ أَنَا۠ مُنذِرٞۖ وَمَا مِنۡ إِلَٰهٍ إِلَّا ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُQul innamaaa ana munzirunw wa maa min laahin illal laahul Waahidul QahhaarEnglish Translation:”Say, [O Muhammad], “I am only a warner, and there is not any deity except Allah, the One, the Prevailing.” — (Qur’an 38:65) يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَٰوَٰتُۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٰحِدِ ٱلۡقَهَّارِYawma tubaddalul ardu ghairal ardi wassamaawaatu wa barazoo lillaahil Waahidil QahhaarEnglish Translation:”[It will be] on the Day the earth will be replaced by another earth, and the heavens [as well], and all creatures will come out before Allah, the One, the Prevailing.” — (Qur’an 14:48)Pairing with Al-Qahhar:As we discussed in the name Al-Qahhar, we can see the pairing of names with Al-Wahid. Al-Qahhar is the “Prevailing One,” the one who dominates absolutely. The pairing is meant to instill humility in mankind. Humans tend to arrange themselves in a hierarchy. We see this with countries, governments, companies, tribes, sports teams, etc. As an individual climbs the ladder, they begin to take more control and serve as a leader to the surrounding people. But they can become corrupted by this power and use it for personal gain rather than the greater good. The higher they climb, the less they may think they have no superior to answer to. But Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ reminds us He is the one who dominates all others and does so alone. No matter how great you may think you are, we will all be held for our transgressions. قُلۡ أَيُّ شَيۡءٍ أَكۡبَرُ شَهَٰدَةٗۖ قُلِ ٱللَّهُۖ شَهِيدُۢ بَيۡنِي وَبَيۡنَكُمۡۚ وَأُوحِيَ إِلَيَّ هَٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ أَئِنَّكُمۡ لَتَشۡهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰۚ قُل لَّآ أَشۡهَدُۚ قُلۡ إِنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ وَإِنَّنِي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَQul ayyu shai’in akbaru shahaadatan qulil laahu shaheedum bainee wa bainakum; wa oohiya ilaiya haazal Qur’aanu li unzirakum bihee wa mam balagh; a’innakum latashhadoona anna ma’al laahi aalihatan ukhraa; qul laaa ashhad; qul innamaa Huwa Ilaahunw Waahidunw wa innanee baree’um mimmaa tushrikoonEnglish Translation:”Say, “What thing is greatest in testimony?” Say, “Allah is witness between me and you. And this Qur’an was revealed to me that I may warn you thereby and whomever it reaches. Do you [truly] testify that with Allah there are other deities?” Say, “I will not testify [with you].” Say, “Indeed, He is but one God, and indeed, I am free of what you associate [with Him].” — (Qur’an 6:19)Supplication from the hadith:Ibn Abbas reported that Allah’s Apostle ﷺ used to supplicate during the time of trouble (in these words):لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيمُ الْحَلِيمُ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ’La Ilaha Illalahul ‘Alzimul Halim, La Ilaha Illallahu Rabbul ‘Arshil ‘Azim, La Ilaha Illallahu Rabbus Samawati Wa Rabbul Ardi Wa Rabbul ‘Arshil KarimEnglish Translation:”There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne.” [1]Narrated Mu’adh bin Jabal: The Messenger of Allah ﷺ as saying: If anyone’s last words are “There is no god but Allah” he will enter Paradise. [2]References:[1] Sahih Muslim 2730a[2] Sahih (Al-Albani) Sunan Abi Dawud 3116

Al-Ahad

“The Unique”

Short Summary

The Sole One, The Incomparable.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ahad (in Arabic: ٱلْأَحَد), He is incomparable, unequaled, and indivisible. Al-Ahad is the One who was, is, and will ever remain alone. No one can ever be equal to Him in the essence of all His beautiful attributes.

Arabic Root

From the root hamza-ha-dal (أ ح د), which has the following classical Arabic connotations: to be one, to be the only one, one alone, sole, to unite, unify.

Details

Arabic Root:From the root hamza-ha-dal (أ ح د), which has the following classical Arabic connotations: to be one, to be the only one, one alone, sole, to unite, unify.Differences between Al-Ahad and Al-WahidAs we mentioned previously, Al-Wahid and Al-Ahad are two names that describe the tawhid (the oneness) of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is the one who can neither be divided nor duplicated, making Him the one and only. This is the starting point of what it means to be a Muslim, the core belief from which everything else stems. That is why in the shahadah, we testify, la ilaha illa allahem>, “there is no god but Allah.” He is said to be the one who existed before anything else existed. In this sense, He was the first. For a further explanation of His oneness, please view the section of Al-Wahid.In this section, we explore the view of scholars explaining the difference between Al-Ahad and Al-Wahid, although both refer to His oneness. Each name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is unique and offers a new shade of meaning. They are not synonymous, although there may be some overlap. Al-Ahad describes absolute oneness and uniqueness; none compares to Him. In contrast, Al-Wahid refers to His being as the numerical one. Some commentators noted that Al-Wahid indicates affirmation, whereas Al-Ahad refers to negation. For example, fi alhiqihi, lam ara ahada, “Actually, I didn’t see anyone,” and yabqa rajulun wahidun, “one man remains.” Others note that Ahad is seen as conveying a higher degree. He is intensely one, uniquely one.The name Al-Wahid is mentioned many times throughout the Qur’an. The name Al-Ahad appears in one place, and that is in Surah Ikhlas. قُلۡ هُوَ ٱللَّهُ أَحَدٌQul huwal laahu ahadEnglish Translation:”Say, “He is Allah, [who is] One,” — (Qur’an 112:1) وَلَمۡ يَكُن لَّهُۥ كُفُوًا أَحَدُۢWa lam yakul-lahoo kufuwan ahad (section 1)English Translation:”Nor is there to Him any equivalent.” — (Qur’an 112:4)Sa’īd b. al-Musayyib reported in mursal form that the Prophet said, “If anyone recites ten times ‘Say, He is God, One’, a palace will be built for him in paradise because of it; if anyone recites twenty times two palaces will be built for him in paradise because of it; and if anyone recites it thirty times three palaces will be built for him in paradise because of it.” ‘Umar b. al-Khattāb said, “I swear by God, messenger of God, that we shall then produce many palaces for ourselves;” to which he replied, “God’s abundant grace is even more comprehensive than that.” [1]The Love For Surah Ikhlas:Anas said: One of the Ansar used to lead the Ansar in Salat in the Quba’ mosque and it was his habit to recite Qul Huwal-lahu Ahad whenever he wanted to recite something in Salat. When he finished that Surah, he would recite another one with it. He followed the same procedure in each Rak’a. His companions discussed this with him and said, “You recite this Surah and do not consider it sufficient and then you recite another. So would you recite it alone or leave it and recite some other.” He said, “I will never leave it and if you want me to be your Imam on this condition then it is all right; otherwise I will leave you.” They knew that he was the best amongst them and they did not like someone else to lead them in Salat. When the Prophet ﷺ went to them as usual, they informed him about it. The Prophet ﷺ addressed him and said, “O so-and-so, what forbids you from doing what your companions ask you to do? Why do you read this Surah particularly in every Rak’a?” He repiled, “I love this Surah.” The Prophet ﷺ said, “Your love for this Surah will make you enter Paradise.” [2]Abu Darda reported Allah’s Apostle ﷺ as saying: Is any one of you incapable of reciting a third of the Qur’an in a night? They (the Companions) asked: How could one recite a third of the Qur’an (in a night)? Upon this he (the Holy Prophet ﷺ) said:” ‘Say: He is Allah, One’ (Qur’an 112) is equivalent to a third of the Qur’an.” [3]Reflection:The believer benefits in knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ahad. We realize what it means to be truly unique. Allah is the one and only Creator (Al-Khaliq), the one and only Provider (Ar-Razzaq). As the title of the Surah Ikhlas (meaning ‘sincerity’) suggests, we turn to Him with the purest intentions to seek His mercy, love, and acceptance. We also learn of the extensive rewards that’s gift-wrapped for the believer in reciting Surah Ikhlas.We can reflect on this name by asking ourselves how we are unique. What admirable qualities do I possess or wish to develop? What are attributes honorable in the sight of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ often neglected? It’s easy to conform and blend in with the masses. In fact, we may unconsciously do this so as to not be ostracized from standing out. Instead, we should recognize how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ made us unique and be grateful to Him. Don’t fall for the dreams people sell that you should be like them, which can only be achieved by purchasing their product. This is a chase that will lead to unfulfillment. True contentedness is through acceptance and gratitude for what Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given you.Supplication from hadith:اللّهُـمَّ إِنِّـي أَسْأَلُـكَ يا اللهُ بِأَنَّـكَ الواحِـدُ الأَحَـد الصَّـمَدُ الَّـذي لَـمْ يَلِـدْ وَلَمْ يولَدْ وَلَمْ يَكـنْ لَهُ كُـفُواً أَحَـد أَنْ تَغْـفِرْ لي ذُنـوبي إِنَّـكَ أَنْـتَ الغَفـورُ الرَّحِّـيمAllahumma inni as’aluka ya Allah bi’annaka ‘l-Wahidu ‘l-Ahadus-samad, alladhi lam yalid wa lam yulad, wa lam yakun lahu kufuwan ahad, an taghfir li dhunubi, innaka anta ‘l-Ghafurur-Rahim.English Translation:”O Allah, I ask You. O Allah, You are the One, the Only, Self-Sufficient Master, Who was not begotten and begets not, and none is equal to Him. Forgive me my sins, surely you are Forgiving, Merciful.” [4]References:[1] Mishkat al-Masabih 2185[2] Sahih al-Bukhari 774b[3] Sahih Muslim 811a & Riyad as-Salihin 1010[4] Sunan an-Nasa’i 1301

As-Samad

“The Eternal”

Short Summary

The Everlasting, The Master, The Self-Sufficient.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is As-Samad (in Arabic: ٱلْصَّمَدُ), meaning He is the one whom refuge is sought in times of adversity. He is eternal, whole and complete. There is no emptiness.

Arabic Root

From the root sad mim dāl (ص م د), which occurs only once in the Qur’an. It has the following classical Arabic connotations: to endeavor, to reach or attain something, to turn to, to need, to direct oneself toward, or aim toward something, to set up, to erect something, to be impenetrable, solid, to remain unaffected, unchanged, to be sublime, and everlasting.

Details

Arabic Root:From the root sad mim dāl (ص م د), which occurs only once in the Qur’an. It has the following classical Arabic connotations: to endeavor, to reach or attain something, to turn to, to need, to direct oneself toward, or aim toward something, to set up, to erect something, to be impenetrable, solid, to remain unaffected, unchanged, to be sublime, and everlasting.Exploring multiple meanings of the name:There are several meanings of As-Samad. We’ve covered some of these aspects in the previous names, so less time will be spent here elaborating on those qualities. The first is the idea of self-sustaining, self-sufficiency, and being independent of all things (see also #63, Al-Qayyum). The name is mentioned in Surah Ikhlas shortly after being told that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ahad (The Unique / The Sole One). These names come together to paint a picture that He is alone, indivisible, and unique. There is no deity outside of Him who we can sufficiently rely upon. The nature of creation is neediness, so we turn to the one absolutely free of needs and depend on no one else. He alone is enough for the believer. All our troubles, needs, and wants are handled perfectly in the care of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Also note, this name or attribute of being Samad is only applicable for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. قُلْ هُوَ ٱللَّهُ أَحَدٌ ٱللَّهُ ٱلصَّمَدُ1. Qul huwal laahu ahad2. Allah hus-samadEnglish Translation: “Say, “He is Allah, [who is] One, Allah, the Eternal Refuge.” — ( Qur’an 112:1-2)The other common interpretation of As-Samad is the master who has complete control. “Ibn Abbas, ‘He is the Master Who is perfect in His sovereignty, the Most Noble Who is perfect in His nobility, the Most Magnificent Who is perfect in His magnificence, the Most Forbearing Who is perfect in His forbearance, the All-Knowing Who is perfect in His knowledge, and the Most Wise Who is perfect in His wisdom. He is the One Who is perfect in all aspects of nobility and authority. He is Allah, glory be unto Him. These attributes are not befitting anyone other than Him. He has no coequal and nothing is like Him. Glory be to Allah, the One, the Irresistible.’” [1]From The Study Qur’an , it mentions As-Samad “lexical, non-theological meaning indicates something solid and impenetrable or simply ‘not hollow.’” It then describes theologically As-Samad as being interpreted by some as “an allusion to the primary or initial cause of all things, an eternally self-sufficient, independent being who continues to exist after His creation has ceased to exist the one who has and always will be.” Supplication from hadith with the name As-Samad:Abdullah bin Buraidah Al Aslami narrated from his father, who said: “The Prophet ﷺ heard a man supplicating, and he was saying: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنِّي أَشْهَدُ أَنَّكَ أَنْتَ اللَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ الأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌAllahumma inni as’aluka bi annī ashhadu annaka antallāh, la ilaha illa ant, al-ahadus-samad, alladhi lam yalid wa lam yūlad, wa lam yakun lahu kufuwan ahadEnglish Translation:”O Allah, indeed, I ask you by my testifying that You are Allah, there is none worthy of worship except You, the One, As-Samad, the one who does not beget, nor was begotten, and there is none who is like Him.”[2]He said: “So he said: ‘By the One in Whose Hand is my soul, he has asked Allah by His Greatest Name, the one which if He is called upon by it, He responds, and when He is asked by it, He gives.’”Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is As-Samad. No one but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ could fulfill all our needs, so we turn to Him and ask for His mercy. Ibn Abbas was privileged to be so young and to have accepted Islam so early. He had immediate access to the Prophet ﷺ who would often give him advice. So one day, he was praying behind the Prophet ﷺ, the Prophet ﷺ turned to him told him the following. ” He said: ‘O boy! I will teach you a statement: Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. When you ask, ask Allah, and when you seek aid, seek Allah’s aid. Know that if the entire creation were to gather together to do something to benefit you – you would never get any benefit except that Allah had written for you. And if they were to gather to do something to harm you – you would never be harmed except that Allah had written for you. The pens are lifted and the pages are dried.’” [3]For all our needs, be it spiritual, physical, or material – the source is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who As-Samad, the eternal refuge. We should never feel as though we are asking for too much and limit our asking, this would be an insult to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who is Ar-Razzaq (The Provider). Any restriction you put in your du’a is a reflection of a self-imposed limitation of what you believe is possible for yourself. Thabit narrated from Anas, who said, “The Messenger of Allah (ﷺ) said: ‘Let one of you ask his Lord for his every need, even until he asks Him for the strap of his sandal when it breaks.’” [4]Imam Zarruq writes of As-Samad as “the one whom people direct themselves to in respect of needs to be provided for.” So the anthropomorphic realization of this divine attribute would be to become a person who people can turn to for help. Other people need us just as we need them. Seek the pleasure of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ by helping your fellow brother or sister. Be a source of comfort and assistance that benefits them. And remember, la hawla wala quwwata, “there is no might nor power except with Allah.” All physical manifestation of help in this world comes from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.References:[1] Tafsir by Ibn Kathir | commentary of surah ikhlas ayah 2[2] Sahih (Darussalam) Jami at-Tirmidhi 3475[3] Hasan (Darussalam) Jami at-Tirmidhi 2516[4] Hasan (Darussalam) Jami at-Tirmidhi 3604i

Al-Qadir / Al-Qadeer

“The All-Powerful”

Short Summary

The Able, The All Capable

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qaadir (in Arabic: الْقَادِرُ), the most powerful with the ability to measure out everything. Whenever He decrees a thing, it is. Nothing can interrupt or disturb the will of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is the most capable without any limitations.

Arabic Root

From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, to make manifest the measure of something, to distribute or apportion (as though by measure), measure-out to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason (measuring out), to have the power, to accomplish, to be rendered able, capable, to be able, to prevail, to be empowered, to have control over.

Details

Arabic Root:From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, to make manifest the measure of something, to distribute or apportion (as though by measure), measure-out to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason (measuring out), to have the power, to accomplish, to be rendered able, capable, to be able, to prevail, to be empowered, to have control over.A name for inspiration:This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is a beautiful name to inspire optimism and fill us with vibrant energy. The belief in this attribute also connects us to all the other names. Al-Qadir is the able one – this refers to His strength and ability to do as He pleases. Sometimes we may want a thing, but as time goes on, we lose faith, it seems too distant or impossible, and we ask of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ less and less. This is wrong. We should continue to ask from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for as long as we’re alive because only He can give it to us. Why would we stop? Prophet Ibrahim (as) was reportedly eighty-six years old when he was granted his first child. If a thing doesn’t benefit you, then Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may withhold it, and He knows best. But don’t ever believe it’s not within your fate because you don’t know. Believing so becomes self-fulfilling as you’ll ask less and not take the necessary action to receive His barakah (blessing). It’s as if to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can’t or won’t do this for me.The best attitude for a believer is to say neither I can nor can’t. The servant of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ operates in a state of surrender to Allah; he works to serve. He does let his ego direct his action through the delusion of superiority and self-control. But the other extreme is the delusion of irresponsibility, that you’re incapable of doing anything. Simply be a servant who serves his creator, his family, and his community and lives immensely thankful to His creator. The verses in the Qur’an which mention the name Al-Qadir encourage us to keep asking Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in this light. قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭQulil 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)The story of an unnamed Prophet:The Qur’an also provides a lesson from an unnamed Prophet (may peace be upon him). He stood looking at a fallen/abandoned town, and He asked out of curiosity (not from a place of doubt), “How will Allah restore life to this town that is now dead?” Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ then revealed to him His ability and what He’s capable of. The Prophet, at the end of this, calls upon the name Al-Qadir saying, “I know that Allah is over all things competent.” Competent here referring knowledge, skill, or ability to do something successfully. أَوۡ كَٱلَّذِي مَرَّ عَلَىٰ قَرۡيَةٖ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٖ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٖ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَايَةٗ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمٗاۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞAw kallazee marra ‘alaa qaryatinw wa hiya khaawiyatun ‘alaa ‘urooshihaa qaala annaa yuhyee haazihil laahu ba’da mawtihaa fa amaatahul laahu mi’ata ‘aamin summa ba’asahoo qaala kam labista qaala labistu yawman aw ba’da yawmin qaala bal labista mi’ata ‘aamin fanzur ilaa ta’aamika wa sharaabika lam yatasannah wanzur ilaa himaarika wa linaj’alaka Aayatal linnaasi wanzur ilal’izaami kaifa nunshizuhaa summa naksoohaa lahmaa; falammaa tabayyana lahoo qaala a’lamu annal laaha ‘alaa kulli shai’in QadeerEnglish Translation:”Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, ‘How will Allah bring this to life after its death?’ So Allah caused him to die for a hundred years; then He revived him. He said, ‘How long have you remained?’ The man said, ‘I have remained a day or part of a day.’ He said, ‘Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] – how We raise them and then We cover them with flesh.’ And when it became clear to him, he said, ‘I know that Allah is over all things competent.’” — (Qur’an 2:259)From the life of Prophet Zakariya (as):The story of Prophet Zakariya (as) and Maryam (May Allah be pleased with her) it perfectly illustrates the quality of how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qadir (though the name is not directly used). Zakariya (as) was Maryam (ra) sponsor and was married to her sister. He used to visit Maryam (ra) in her chambers quite often, and whenever He did, he was surprised by the provisions that seemed to multiply with each visit. Eventually, he just asked,” ‘O Mary, from where is this [coming] to you?’ She said, ‘It is from Allah. Indeed, Allah provides for whom He wills without account.’” ( Qur’an 3:37). Right then Prophet Zakariya (as) made a du’a asking from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for a child. For whatever reason, this had not occurred to Zakariya (as). Like Prophet Ibrahim (as) he was in his old age, but his wife was also infertile. The truth was revealed at that moment, and Zakariya (as) made the following du’a: هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥۖ قَالَ رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِHunaaalika da’aa Zakariyyaa Rabbahoo qaala Rabbi hab lee mil ladunka zurriyyatan taiyibatan innaka samee’ud du’aaaEnglish Translation:”At that, Zechariah called upon his Lord, saying, ‘My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.’” — (Qur’an 3:38)Reflection:Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ gives without measure and is able to overcome every obstacle. The believer benefits from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qadir. Just as when you need help moving, you call on friends or family that are able to help. You don’t call on people who are not reliable, unavailable, or overseas. Similarly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qadir – the all-powerful, the all-able, the one who can assist you no matter the circumstance. Sometimes we say Insha-Allah, but we don’t believe it. We don’t have enough conviction. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows no limitations, but perhaps He may limit us based on the ones we self-impose. By setting the bar too low, He may fulfill our du’a, so we miss out on all the other gifts He could’ve given us. أَوَلَمَّآ أَصَـٰبَتْكُم مُّصِيبَةٌۭ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَـٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭAwa lammaaa asaabatkum museebatun qad asabtum mislaihaa qultum annaa haazaa qul huwa min ‘indi anfusikum; innal laaha ‘alaa kulli shai’in QadeerEnglish Translation:”Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, “From where is this?” Say, “It is from yourselves.” Indeed, Allah is over all things competent.” — (Qur’an 3:165)After the battle of Uhud, which was a great loss, the believers weaker in faith had begun questioning how they could lose when Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and His Messenger ﷺ were on their side. They asked, “From where is this?” and Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ responded, “It is from yourselves.” This reminds us that we must move towards certain things we’ve asked for. We have to take some responsibility in our du’a. Otherwise, we may fall victim to the same tragedy that occurred on the battlefield. The loss of Uhud was due to impatience. They were not disciplined, lured by material wealth, and abandoned their stations. And so, just as Al-Qadir has the power to make them victorious, He also has the power to bring about their defeat. He can do anything He wishes. The implied lesson is if you make du’a for knowledge, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may give you the cognitive mental ability. He may make the teachers and books accessible, but if your pride or laziness prevents you from learning from them, “It is from yourselves.”

Al-Muqtadir

“The All-Determiner”

Short Summary

The Powerful, The Dominant, The Enforcer.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqtadir (in Arabic: ٱلْمُقْتَدِرُ), the all-powerful who delivers a suitable measure of all things. He has absolute strength, power, and mastery. Nothing is beyond his power.

Arabic Root

From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, know the measure of something, to distribute, allot or apportion the suitable measure to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason, to intend or determine something, to have the power, to accomplish, to be rendered able, to be able to prevail, to be empowered.

Details

Arabic Root:From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, know the measure of something, to distribute, allot or apportion the suitable measure to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason, to intend or determine something, to have the power, to accomplish, to be rendered able, to be able to prevail, to be empowered.Difference between Al-Qadir and Al-Muqtadir:The names Al-Qadir (The All-Powerful) and Al-Muqtadir (The All-Determiner) both refer to Allah’s attribute of possessing power or being capable. But as Imam al-Ghazali mentions, “All-Determiner is more emphatic. Power is equivalent to the intention by which a thing comes into existence according to a determinate plan of will and knowledge, and in conformity with both of them.”So, both names establish Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as having power, but Al-Muqtadir exercises His power over everything. The example al-Ghazali gives how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has determined a day for resurrection. In this sense, He’s the All-Determiner, The Enforcer. But if He wished, he could bring about the day of judgment today – but He chooses not to. Everything is done according to His knowledge; the reason for not doing so is up to Him. He’s fixed an appointed time, and nothing can resist His plan (similar to Al-Qahhar – the irresistible).Pairing with the name Al-MalikCoupling of the name Al-Muqtadir with the name Al-Malik (The King): فِي مَقۡعَدِ صِدۡقٍ عِندَ مَلِيكٖ مُّقۡتَدِرِۭFee maq’adi sidqin ‘inda Maleekin MuqtadirEnglish Translation: “In a seat of honor near a Sovereign, Perfect in Ability.” — (Qur’an 54:55)What has been said about the pairing of the names Al-Muqtadir and Al-Malik. Imam Zarruq wrote, “Al-Muqtadir comes from iqtidar, which is to overpower whoever He granted a portion of power to. As such, it reverts to the gathering meaning encompassed by the name Al-Malik.” It is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who has complete and total power. He puts into creation whatever power they possess. No creation by itself is powerful except that Allah has made it such. “If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you after Him? In Allah let believers put their trust.” ( Qur’an 3:160) وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًاWadrib lahum masalal hayaatid dunyaa kamaaa’in anzalnaahu minas samaaa’i fakhtalata bihee nabaatul ardi fa asbaha hasheeman tazroo hur riyaah; wa kaanal laahu ‘alaa kulli shai’im muqtadiraaEnglish Translation: “And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.” — ( Qur’an 18:45) كَذَّبُواْ بِـَٔايَٰتِنَا كُلِّهَا فَأَخَذۡنَٰهُمۡ أَخۡذَ عَزِيزٖ مُّقۡتَدِرٍKazzaboo bi Aayaatinaa kullihaa fa akhaznaahum akhza azeezim muqtadirEnglish Translation: “They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability.” — (Qur’an 54:42)Reflection:The weight of the world is on the shoulders of the one who believes everything is his doing. Any failure or success is believed by him to be attributed to him. This is a very unhealthy attitude and can be the root cause of many personal troubles, from extreme egotism to self-hatred and anxiety. There is still personal accountability and responsibility, no doubt. We quote the famous hadith which was mentioned previously; Anas bin Malik narrated that a man said: “O Messenger of Allah! Shall I tie it and rely (upon Allah), or leave it loose and rely (upon Allah)?” He said: “Tie it and rely (upon Allah).” [1]Do what is required and leave the rest up to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. If what you wished to achieve comes true, alhamdulillah, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given you the power and allowed it to be. But if things don’t go the way you imagined, say alhamdulillah for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best. “For We do determine (according to need); for We are the best to determine (things)” (Qur’an 77:23). Submit to Allah’s will, become in love with it, and embrace it. This is the route for the one who wants to receive His love, blessings, and power.It’s important not to indulge in unnecessary self-criticism. There is a healthy form of guilt and an unhealthy form. A normal person may feel shame or embarrassed in failing an exam, but to what degree depends entirely on the circumstance. With the analogy of the camel, the question would be, do you sincerely believe you had done your part in preparation? Did you study, seek the help of teachers, assistants, tutors, or online videos? Did you do all that you could’ve done? If not, let this failure serve as feedback that leads to behavior change. Don’t repeat the mistake of the past. If you are stressed, there’s often an underlying cause; take the first step to address it because negligence would be from yourself.In the story of Prophet Musa (as), when he tried to break up the fight, he had no intention of killing the man. As soon as he realizes that the man has died, he says, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” He felt remorseful immediately and began praying to Allah, Rabbi innee zalamtu nafsee faghfir lee meaning, “My Lord, indeed I have wronged myself, so forgive me.” In the same ayah, we are told Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ responded to this call, “and He forgave him. Indeed, He is the Forgiving, the Merciful.” ( Qur’an 28:18). From what we know of the story is Musa (as) did not dwell on this failure or mistake. He made sincere repentance, and the story continues. He forgave himself just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had forgiven him. The only way to get rid of the skeletons in your closet is to pile so much good on top of it that it becomes hidden from view. Musa (as) shifted his focus from his dire state to seeking good that could be done in the name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Rabbi innee limaaa anzalta ilaiya min khairin faqeer, “My Lord, indeed I am, for whatever good You would send down to me, in need.” ( Qur’an 28:24)Now, if you can confidently say there is nothing more you could’ve done, then Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best, and we can only connect the dots looking back. But what sense does it make to feel terrible about something you cannot control?References:[1]Hasan (Darussalam) Jami` at-Tirmidhi 2517

Al-Muqaddim

“The Expediter”

Short Summary

The Promoter, The Expediter, The One who Brings Forward.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqaddim (in Arabic: ٱلْمُقَدِّمُ), The One who promotes or brings forward. This includes promoting His servants to higher ranks.

Arabic Root

From the root qaf-dal-mim (ق د م), which has the following classical Arabic connotations: to precede, to come before, to head, to lead, to offer, to bring forward, to make foremost, to put at the front, to advance, to promote, to exist without beginning.

Details

Arabic Root:From the root qaf-dal-mim (ق د م), which has the following classical Arabic connotations: to precede, to come before, to head, to lead, to offer, to bring forward, to make foremost, to put at the front, to advance, to promote, to exist without beginning.The next two names in this series are closely connected and should be mentioned together for full comprehension. Al-Muqqadim is The Promoter, or the one who brings forth, and the other is Al-Mu’akhkhir, The Postponer, or the one who pushes away.In this section, we will focus on what it means to refer to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ by the name called Al-Muqaddim, and in the next, we’ll cover in more detail the name Al-Mu’akhkhir. But note they should not be separated and mentioned in pairs like Al-Qabid and Al-Basit.First Interpretation – The Promoter:The first meaning is the promoter. This interpretation is likened to the name Ar-Rafi (The Exalter, The Elevator). Imam al-Ghazali mentions that the one who is brought close to Him is promoted. They have been given guidance and shown mercy. This includes the angels, prophets, friends, and scholars. And so Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ ‘brings forth’ some through worship and seeking His approval and guidance.Second Interpretation – A discussion on free will:The second interpretation is that Al-Muqaddim is the one who expedites. This discussion leads us down the path of free will and fate, which understandably can be confusing, and we’ll try our best to clarify.As the name pertains, He can make something happen sooner and be accomplished more quickly. For example, we know Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has proportioned our rizq for us as “(inscribed) in Al-Lauh Al-Mahfuz (The Preserved Tablet)” (Qur’an 85:22). But from our perspective, through du’a and other actions which are beloved to Him, we can have our rizq expedited and increased. But from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ perspective, there has been no change in the prescribed tablet. Our total rizq was decreed just as the du’a we made was known to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ before we made it. But from our vantage point, it seems as though it was expedited. Remember Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ existence is not linear. He is not bounded by time like we are.Narrated by Abdullah bin Mus’ud: Allah’s Messenger ﷺ, the true and truly inspired said, “(The matter of the creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise.”[1]Abdullah b. Amr b. al-‘As reported: I heard Allah’s Messenger ﷺ as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water. [2] وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍۢ فِى ظُلُمَـٰتِ ٱلْأَرْضِ وَلَا رَطْبٍۢ وَلَا يَابِسٍ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍۢWa indahoo mafaatihul ghaibi laa ya’lamuhaaa illaa Hoo; wa ya’lamu maa fil barri walbahr; wa maa tasqutu minw waraqatin illaa ya’lamuhaa wa laa habbatin fee zulumaatil ardi wa laa ratbinw wa laa yaabisin illaa fee Kitaabim MubeenEnglish Translation:”And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.” — (Qur’an 6:50)Is your rizq decreed?The question arises, if rizq is decreed, then there can be no increase? Yes, and no. The problem which plagues us is awareness or consciousness. We fail to recognize or accept that our knowledge may be deficient/limited. So for all practical purposes, it is best to view qadr from our perspective as infinite possibilities. From Allah’s perspective, there is only one since He has complete knowledge and knows the ending of all things, “…with Him are the keys of the unseen; none knows them except Him.”A simple illustrative example, He may have decreed to the angels at birth to write for us $1,000,000, but at the end of our lifetime, it could have increased to $2,000,000 since His believer was devout and spread a lot of good into this world. The outcome of $2,000,000 was originally written and known by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, but it was not known to anyone else. As an analogy, a person watching a movie with a friend who hasn’t seen the film knows all the plot twists and turns. And so, the most productive outlook we can have in such matters is approaching each day with our best foot forward. To try and go to bed a little wiser and to have some more good deeds under your belt than from when you first woke up. We need not complicate matters any further by thinking if my provision was decreed and it was guaranteed, then I can’t do anything and should let things unfold and manifest. This is foolish thinking.Jabir reported: The Messenger of Allah ﷺ, peace and blessings be upon him, said, “Were the son of Adam to flee from his provision as he flees from death, his provision would surely reach him just as death will reach him.” [3]Umar bin Al-Khattab narrated that the Messenger of Allah ﷺ said: “If you were to rely upon Allah with the required reliance, then He would provide for you just as a bird is provided for, it goes out in the morning empty, and returns full.” [4]The hadith clearly mentions that the birds have to go out in the morning, each and every day, in search of their rizq. This signifies the importance of not neglecting your duty in taking action. (Make note we mention in the name Ar-Razzaq that rizq is of many types. Here we have been referring to it in the sense of the material). The hadith also does not neglect the role of seeking Allah’s trust that He knows what’s best for us. And so we turn to Him because we need Him. He is the source for which all things come forth, so we make du’a so to receive His blessings.We’ve been given many examples in the Qur’an of how rizq has been distributed and the ways in which it is received and deserved. For example, in the name Al-Qadir, we mentioned how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ gave Prophet Zakariya (as) a child, despite His old age and His wife is barren. This is the qadr of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ but was only made a reality because of du’a, good deeds, and the righteous character of Prophet Zakariya (as). The Qur’an explicitly mentions, “So We responded to him, and We gave him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.” (Qur’an 21:90).”Other ways include purifying our state by means of seeking His forgiveness, “And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers And give you increase in wealth and children and provide for you gardens and provide for you rivers.” (Qur’an 71:10-12) Also, Narrated Anas bin Malik: I heard Allah’s Messenger ﷺ saying, “whoever desires an expansion in his sustenance and age, should keep good relations with his Kith and kin.”[5] وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡهِم بَرَكَٰتٖ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَٰكِن كَذَّبُواْ فَأَخَذۡنَٰهُم بِمَا كَانُواْ يَكۡسِبُونَWa law anna ahlal quraaa aamanoo wattaqaw lafatahnaa ‘alaihim barakaatim minas samaaa’i wal ardi wa laakin kazzaboo fa akhaznaahum bimaa kaanoo yaksiboonEnglish Translation:”And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning.” — (Qur’an 7:96)So in many ways, the believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqaddim. He has the power to bring forth many sweetnesses in our life. It could be that marriage you’re searching for, the job that pays well and enables your family to be supported, or a beautiful, healthy child which you desire. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ provides for all. Narrated Abu Huraira: The Prophet ﷺ said, “Allah says: ‘I am just as My slave thinks I am, (i.e., I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me.[6]With regards to supplications which include the names Al-Muqaddim and Al-Mu’akhkhir, there are two mentioned in the hadith. We will mention one here and leave the other in the next section of Al-Mu’akhkhir.اللَّهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي وَخَطَئِي وَعَمْدِي وَكُلُّ ذَلِكَ عِنْدِي اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَىْءٍ قَدِيرٌAllahummaghfirli Khati ‘ati wa jahli wa israfi fi `Amri kullihi, wa ma anta a’lamu bihi minni. Allahumma ighfirli khatayaya wa ‘amdi, wa jahli wa jiddi, wa kullu dhalika’indi. Allahumma ighrifli ma qaddamtu wa ma akhartu wa ma asrartu wa ma a’lantu. Anta-l-muqaddimu wa anta-l-mu’akh-khiru, wa anta ‘ala kulli shai’in qadir.English Translation:”O Allah, forgive me my faults, my ignorance, my immoderation in my concerns. And Thou art better aware (of my affairs) than myself. O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and de- liberately. All these (failings) are in me. O Allah, grant me forgiveness from the fault which I did in haste or deferred, which I committed in privacy or in public and Thou art better aware of (them) than myself. Thou art the First and the Last and over all things Thou art Omnipotent.” [7] References:[1] Sahih al-Bukhari 3208 & Sahih Muslim 2643a[2] Sahih (Darussalam) Sunan Ibn Majah 2144[3] Hasan (fair) according to Al-Albani Hilyat al-Awliya’ 7/90[4] Hasan (Darussalam) Jami` at-Tirmidhi 2344[5] Sahih al-Bukhari 2067[6] Sahih al-Bukhari 7405[7] Sahih Muslim 2719a & Sahih al-Bukhari 6398

Al-Mu’akhkhir / Al-Mu’akhir

“The Delayer”

Short Summary

The Postponer, He Who Puts Far Away.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mu’akhkhir (in Arabic: ٱلْمُؤَخِّرُ), The One who wisely delays or holds back. By His will, he can detain unbelievers and hold them back on the day of judgment.

Arabic Root

From the root hamza-kha-ra (أ خ ر), which has the following classical Arabic connotations: to cause, to go back, backwards, retreat, recede, to retire, to drive back, to put behind or after, to cause, to remain behind, hang back, lag behind, to postpone, put off, or delay.

Details

Arabic Root:From the root hamza-kha-ra (أ خ ر), which has the following classical Arabic connotations: to cause, to go back, backwards, retreat, recede, to retire, to drive back, to put behind or after, to cause, to remain behind, hang back, lag behind, to postpone, put off, or delay.The names Al-Mu’akhkhir and Al-Muqqadim are two names in this series that are closely connected and should be mentioned together for complete comprehension. Al-Muqqadim is The Promoter, or the one who brings forth, and the other is Al-Mu’akhkhir, The Postponer, or the one who pushes away.For this section, we will focus on what it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to be called by the name Al-Mu’akhkhir. You can also go back to the previous name, where we discuss Al-Muqqadim in more depth. The first interpretation is that Al-Mu’akhkhir is the one who pushes away whom He wills. Some of His creations are honored and promoted, like His angels, prophets, friends, and scholars. But the enemies of Islam He pushes away and banishes them. A clear example from the Qur’an would be the nation of ‘Aad, “And that was ‘Aad, who rejected the signs of their Lord and disobeyed His messengers and followed the order of every obstinate tyrant. And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, ‘Aad denied their Lord; then away with ‘Aad, the people of Hud.” (Qur’an 11:59-60) Du’a from hadith book:For the name Al-Muqqadim, no ayah in the Qur’an explicitly calls upon this name. Still, in the hadith corpus, we find a supplication that the Prophet ﷺ recites describing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being “anta-l-muqaddim” and “wa anta-l-mu akh-khir.” اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صلى الله عليه وسلم حَقٌّ وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلَهَ إِلاَّ أَنْتَAllahumma lakal-hamd. Anta qaiyyimus-samawati wal-ard wa man fihinna. Walakal-hamd, Laka mulkus-samawati wal-ard wa man fihinna. Walakal-hamd, anta nurus-samawati wal-ard. Wa lakal-hamd, anta-l-haq wa wa’duka-lhaq, wa liqa’uka Haq, wa qauluka Haq, wal-jannatu Han wan-naru Haq wannabiyuna Haq. Wa Muhammadun, sallal-lahu’alaihi wasallam, Haq, was-sa’atu Haq. Allahumma aslamtu Laka wabika amantu, wa ‘Alaika tawakkaltu, wa ilaika anabtu wa bika khasamtu, wa ilaika hakamtu faghfir li ma qaddamtu wama akh-khartu wama as-rartu wama’a lantu, anta-l-muqaddim wa anta-l-mu akh-khir, la ilaha illa antaEnglish Translation:”O Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. All the praises are for You; You have the possession of the Heavens and the Earth And whatever is in them. All the praises are for You; You are the Light of the Heavens and the Earth And all the praises are for You; You are the King of the Heavens and the Earth; And all the praises are for You; You are the Truth and Your Promise is the truth, And to meet You is true, Your Word is the truth And Paradise is true And Hell is true And all the Prophets (Peace be upon them) are true; And Muhammad is true, And the Day of Resurrection is true. O Allah ! I surrender (my will) to You; I believe in You and depend on You. And repent to You, And with Your help I argue (with my opponents, the non-believers) And I take You as a judge (to judge between us). Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you” [1] A helpful Qur’anic verse:In the Qur’an, one verse refers to the words qaddama and wa akhkhar, which, if we analyze, can further help us understand the meaning of both names. يُنَبَّؤُاْ ٱلۡإِنسَٰنُ يَوۡمَئِذِۭ بِمَا قَدَّمَ وَأَخَّرَYunabba ul insaanu yawma ‘izim bimaa qaddama wa akhkharEnglish Translation: “Man will be informed that Day of what he sent ahead and kept back” — (Qur’an 75:13)In this ayah, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is instructing us to hasten to do good because on the day of resurrection, we will bring forth (qaddama) all of our deeds and they will testify to the good or bad that we’ve done. Next, it mentions (wa akhkhar), things we’ve left behind or kept back. This implies different meanings. Some commentators suggest it can mean leaving behind evil on earth, others interpret it in the affirmative, leaving behind a good legacy that perpetuates good for him even after he has returned to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ (e.g., sadaqah jariyah – a perpetual, on-going charity). Allah’s Messenger ﷺ said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their’s being diminished in any respect.[2]Trials from the life of the Prophets:One thing that’s important to understand is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ doesn’t just delay or demote things for quote-unquote ‘bad people,’ for lack of a better term. Some pious people are delayed in marriage or in having kids. Each person has their own fitnah (meaning trial or affliction) to the level Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows they’re capable of shouldering. “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,” (2:155), and “Allah does not charge a soul except [with that within] its capacity.” (2:286) We must recognize He is Aleemul Hakeem, the all-knowing, the all-wise and see that things don’t just happen, they happen just (i.e., by the will of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ).We can even briefly study the lives of the Prophets to understand how He delays even those closest to Him. For example, in the story of Prophet Ayyub (as) he lost everything in a great tragedy that killed all His children. In the account of Ibn Kathir:Satan once again visited Ayyub disguised as sympathising bystander, and remarked with sorrow, “The circumstances under which your children died were sad. Surely, your Lord is not rewarding you properly for all your prayers.” Ayyub responded, “Allah gives me what is good for me, and takes away what Allah sees that is displeasing for Him and for me. Allah sees that all of these children may be a strong test & trial for me, so Allah took them away from me. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain thankful to my Creator.” The same can be said for Prophet Nuh (as). Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ showed mercy, He gave people every chance to listen and seek His guidance, but only a few did. Prophet Nuh (as) had to endure 950 years of preaching to an unreceptive and at times, hostile crowd, “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) Even when the flood came from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ a clear sign of their disobedience, Nuh (as) wife and son were still was among deniers and they drowned in the flood, “[But the son] answered: “I shall betake myself to a mountain that will protect me from the waters.” Said [Noah]: “Today there is no protection [for anyone] from God’s judgment, save [for] those who have earned [His] mercy!” And a wave rose up between them, and [the son] was among those who were drowned” ( Qur’an 11:43)Reflection:From these two names, Al-Muqaddim, and Al-Mu’akhkhir, the believer understands whether Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ decrees for us promotion or delay we must not waver in our faith. Wallaahu khairul maakireen, “Allah is the best of planners.” “Allah is the best of planners.” [3] We must accept His decree graciously and endure patiently, for there is wisdom in it. And if you have fallen back, do not despair, for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqaddim, the one brings forward. This is why it’s important to mention the names together. So as to not lose hope in Him. There is nothing that can’t stop Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ mercy and to increase you in all aspects of living a good life. So never despair. As long as you are breathing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can improve your situation. As Prophet Ayyub said, “I will remain firm in my belief and remain thankful to my Creator.” References:[1] Sahih al-Bukhari 1120[2] Sahih Muslim 1017e[3] Surah Imran Ayat 54 | “And the disbelievers planned, but Allah planned. And Allah is the best of planners.”

Al-Awwal

“The First”

Short Summary

The First, The Pre-Existing

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Awwal (in Arabic: ٱلأَوَّلُ), He is The One whose existence is without beginning. He is truly the first, and nothing was before Him.

Arabic Root

From the root hamza-waw-lam (أ و ل), which has the following classical Arabic connotations: to be first, principle, to be before, to come back to, to return, to precede, to be the first part, to be foremost.

Details

Arabic Root:From the root hamza-waw-lam (أ و ل), which has the following classical Arabic connotations: to be first, principle, to be before, to come back to, to return, to precede, to be the first part, to be foremost.Tawhid & Tawakkul:The understanding and belief in the name establishes tawheed (oneness of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ). Al-Awwal means He was first or is the first. But this does not mean that there was nothing before. Rather the beginning was Him. He exists without a beginning and is the source from which everything comes into existence. From this name, we see how He is from ever and forever, and He is never absent and always present. It is a reminder we should rely upon Him alone (the concept of tawakkul).The First & The Last:Al-Awwal also implies an opposite. If there is a first, then there must be a last, and this is the name Al-Akhir. This does not mean that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has a beginning and an end. Instead, it tells us He is the start, and He is the end. It’s the race of life; we start with Him and return to Him. In this race, some may try to take shortcuts only to get lost, and the wiser pace themselves, knowing it’s a marathon. A few may try to trip or sabotage others to gain an advantage, but they fail to see the race is within themselves. There is no first or second-place prize. At the end of the journey, the satisfied will be those who gave their best effort; they struggled beautifully and gave it their all. For them will be the prize of the akhirah, Insha-Allah. You don’t want to have reached the end of the race to realize you had much more to offer; you want to be tired at the end.In The Name & the Named, Sheikh Tosun Bayrak writes, “It is proper to read, recite, and consider the attributes “The First” and “The Last” together because the meaning is like a circle where the first and the last are one.” This interpretation seems to describe these two names accurately. Imam Ghazali mentions something similar, “So He is last with respect to wayfaring [there is nothing that will succeed him], and first with respect to existence: the first beginning was from Him; and to Him is the last return and destination.” هُوَ ٱلۡأَوَّلُ وَٱلۡأٓخِرُ وَٱلظَّـٰهِرُ وَٱلۡبَاطِنُۖ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٌHuwal Awwalu wal’Aakhiru waz Zaahiru wal Baatinu wa huwa bikulli shai’in AleemEnglish Translation:”He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.” — (Qur’an 57:3) ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَAllazeena izaaa asaabathum museebatun qaalooo innaa lillaahi wa innaaa ilaihi raaji’oonEnglish Translation:”Who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’” — (Qur’an 2:156)The case of the curious mind:It is narrated on the authority of Abu Huraira that the Messenger of Allah ﷺ said: Men will continue to question one another till this is propounded: Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ created all things but who created Allah? He who found himself confronted with such a situation should say: I affirm my faith in Allah. [1]To those with a curious minds, we can’t fathom how something can exist from nothing. We’re so ingrained by our experiences as to seeing how one thing gives birth to another that we ask the same question of God. But as Prophet ﷺ tells the companions who ask Him this question, he replies that it’s a matter of faith. The Qur’an addresses the hypocrites and the disbelievers in many verses. For example: أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةًۭ وَذِكْرَىٰ لِقَوْمٍۢ يُؤْمِنُونَAwa lam yakfihim annaaa anzalnaa ‘alaikal kitaaba yutlaa ‘alaihim; inna fee zaalika larahmatanw wa zikraa liqawminy yu’minoon (section 5)English Translation:”And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.” — (Qur’an 29:51)The human mind has many limitations, and we often fool ourselves. We don’t know what we don’t know, and we can’t know the limits of how our intelligence may be bounded. A lot of psychological work has been done to show the many ways in which we’re unreliable narrators. One such fallacy is the illusion of explanatory depth (IOED). If we look at the simplest of things we use every day and try to explain in detail how they work, we quickly realize that much of our knowledge is surface level. For example, what’s a toilet? We likely answer with confidence what seems to be a silly question. Of course, we know what it is and how to operate one, but when you press the flush button, what’s really happening underneath the tank? That’s what makes the toilet a toilet. It seems like a strange analogy, but the point is we are often unaware of our ignorance, yet we ask irrelevant questions of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that we cannot comprehend. And so, the answer Prophet Muhammad ﷺ gives just may be the most intelligent answer to the question.Supplication from hadith using these two names:There is a nice du’a mentioned in the hadith literature, which tells us what he would sometimes recite before going to bed. In this du’a, it asks for debts and desires to be cleared so he may rest in peace. He ﷺ calls upon these two names Al-Awwal and Al-Akhir, and we’ve highlighted them for your reference.اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ رَبَّنَا وَرَبَّ كُلِّ شَىْءٍ فَالِقَ الْحَبِّ وَالنَّوَى وَمُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْفُرْقَانِ أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَىْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِهِ اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىْءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىْءٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say: “O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthing, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur’an), I seek refuge in Thee from the evil of every – thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want.” Abu Salih used to narrate it from Abu Huraira who narrated it from Allah’s Apostle (ﷺ) [2]References:[1] Sahih Muslim 134a[2] Sahih Muslim 2713a