Al-Akhir

“The Last”

Short Summary

The Last, The End, The Endless.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Akhir (in Arabic: ٱلْآخِرُ), The One whose existence will extend past the end of this universe. He will be the last, just as He is the first.

Arabic Root

NOTE: If you are reading the 99 names of Allah guide in order, then much of what’s been written here is the same as Al-Awwal as these names have been explained in pairs. The next name in this series is Az-Zahir.X

Details

NOTE: If you are reading the 99 names of Allah guide in order, then much of what’s been written here is the same as Al-Awwal as these names have been explained in pairs. The next name in this series is Az-Zahir.X Arabic Root:From the root hamza-kha-ra (أ خ ر), which has the following classical Arabic connotations: to put back, to put behind, to be latter to postpone, to put at the end to be last, final, ultimate.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

Az-Zahir / Adh-Dhaahir / Ath-Thahir

“The Manifest”

Short Summary

The Conspicuous, The Evident, The Outward

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Az-Zaahir (in Arabic: ٱلْظَّاهِرُ), The One who is evident and conspicuous. He made himself evident without being visible. The very essence and attributes are shown through all His creations.

Arabic Root

From the root za-ha-ra (ظ ه ر), which has the following classical Arabic connotations: to be visible, manifest, obvious, clear, distinct, to open, to come out, to cause, to appear after being concealed, to be conspicuous, distinct, to ascend, mount, have higher status, to have the upper hand, subdue, overcome, to endorse, help, aid, support others, render superior.

Details

Arabic Root:From the root za-ha-ra (ظ ه ر), which has the following classical Arabic connotations: to be visible, manifest, obvious, clear, distinct, to open, to come out, to cause, to appear after being concealed, to be conspicuous, distinct, to ascend, mount, have higher status, to have the upper hand, subdue, overcome, to endorse, help, aid, support others, render superior.Mentioning the names together is necessary for this pair because to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is hidden by itself can imply a negative connotation. In Surah Hadid, there is one short ayah which mentions four of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ divine names. هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌHuwal Awwalu wal’Aakhiru waz Zaahiru wal Baatinu wa huwa bikulli shai’in AleemSAHIH INTERNATIONAL:”He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.” ABUL ALA MAUDUDI:He is the First and the Last, and the Manifest and the Hidden, and He has knowledge of everything. DR.GHALI:He is The First and The Last, and The Outward and The Inward; (Or: The Topmost and The Innermost) and He is Ever-Knowing of everything. — (Qur’an 57:3) The four names in this verse are best viewed in pairs for their connected meaning. The first pairing is Al-Awwal and Al-Akhir (The First and The Last). The following two names which will be the focus of this section are Az-Zahir and Al-Batin (The Manifest, The Hidden). We included three different translations of this ayah to help us see understand the nuances.A pairing paradox:At first, the pairing of Al-Zahir and Al-Batin seems contradictory. How can something be both manifest yet hidden? One interpretation is He is outwardly manifested, all that exists serves as clear proof of His manifestation, as well as His knowledge and His power. But He is hidden in plain sight, He appears before everything, and it should be apparent, but they ignore the truth presented right in front of them. Another view of Al-Zahir that is also reflected in the translations is that He is transcendent above all, predominating over them. He is High above, a clear witness over everything, and He knows all which is concealed or hidden. He is fully acquainted with His servants and knows their inner dimensions.Imam Ghazali mentions these two attributes that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is manifest and hidden, referring to the mode of perception. If you need to “see it to believe it,” you will surely miss Him. But if you find the ways in which He manifests Himself through the Prophets (may peace be upon them), His books, religion, power, knowledge, and all the ways He’s supplied blessings for you, you will surely find Him. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is “hidden when He is sought by sensory perception or using the resources of imagination, yet manifest when sought by way of inference using the resources of reason.” لَّا تُدْرِكُهُ ٱلْأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَـٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُLaa tudrikuhul absaaru wa Huwa yudrikul absaara wa huwal Lateeful KhabeerEnglish Translation:”Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.” — (Qur’an 6:103)Seeing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:This is also a topic of discussion Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had with Musa (as) as captured in the Qur’an. Musa (as) is the only person we know to have communicated directly with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. In his conversation, he asked if the veil which separates God from us could be lifted so that he may see Him. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ told Musa (as) He cannot be seen and then demonstrated why by revealing Himself to a nearby mountain. Upon doing so, the mountain turned to ashes/dust and was leveled. The whole experience caused Musa (as) to collapse unconscious. وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ قَالَ لَن تَرَىٰنِي وَلَٰكِنِ ٱنظُرۡ إِلَى ٱلۡجَبَلِ فَإِنِ ٱسۡتَقَرَّ مَكَانَهُۥ فَسَوۡفَ تَرَىٰنِيۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلۡجَبَلِ جَعَلَهُۥ دَكّٗا وَخَرَّ مُوسَىٰ صَعِقٗاۚ فَلَمَّآ أَفَاقَ قَالَ سُبۡحَٰنَكَ تُبۡتُ إِلَيۡكَ وَأَنَا۠ أَوَّلُ ٱلۡمُؤۡمِنِينَWa lammaa jaaa’a Moosa limeeqaatinaa wa kallamahoo Rabbuhoo qaala Rabbi arineee anzur ilaik; qaala lan taraanee wa laakininzur ilal jabali fa inistaqarra makaanahoo fasawfa taraanee; falammaa tajallaa Rabbuhoo liljabali ja’alahoo dakkanw wa kharra Moosaa sa’iqaa; falammaaa afaaqa qaala Subhaanaka tubtu ilaika wa ana awwalul mu’mineenEnglish Translation:”And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me [Yourself] that I may look at You.’ [Allah] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers.’” — (Qur’an 7:143) ۞وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآيِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولٗا فَيُوحِيَ بِإِذۡنِهِۦ مَا يَشَآءُۚ إِنَّهُۥ عَلِيٌّ حَكِيمٞWa maa kaana libasharin any yukallimahul laahu illaa wahyan aw minw waraaa’i hijaabin aw yursila Rasoolan fa yoohiya bi iznihee maa yashaaa’; innahoo ‘Aliyyun HakeemEnglish Translation:”And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” — (Qur’an 42:51)Al-Ghazali gives an illustrative example of how, if you read a page of a book, would you doubt that the author exists? Or would you recognize the author’s existence for the book to exist? We could go one step further and infer from what was written that they were knowledgeable and assume they had the qualities of sight and hearing. [1] Now, if you take a second to ponder the arrangement of the universe. See all its perfectly managed complexity. Why do you need to see the organizer to validate His existence? The creation and perfect arrangement of all the atoms and molecules, everything around us, is a clear manifest proof of His existence. It speaks volumes about all of His glorious attributes. Even we can see the wisdom in His book, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had authored all of creation, kun fa-yakoon, “‘Be’, and it is!” (Qur’an 36:82). This also brings us back to the first pairing we mentioned (Al-Awwal and Al-Akhir), recognizing Him as the originator or the source for all creation.It was narrated from Umar that Jibreel عليه السلام said to the Prophet ﷺ: What is faith (iman)? He said: “To believe in Allah, His Angels, His Books, His Messengers, the Last Day and the divine decree, both good and bad,” Jibreel said to him: You have spoken the truth. He said: We were amazed that he asked him and then confirmed his answers as being correct. The Prophet ﷺ said: “That was Jībreel, who came to teach you your religion.`” [2]It is also worth mentioning that Surah Al-An’am ayah 120 notes two Arabic words, zaahiral and baatinah, but not in the context of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ glorious names. Rather, these words were a message to the believers about what is permissible and forbidden. It gives clear guidance to avoid sinning, whether open (zaahiral) or hidden (baatinah). وَذَرُواْ ظَٰهِرَ ٱلۡإِثۡمِ وَبَاطِنَهُۥٓۚ إِنَّ ٱلَّذِينَ يَكۡسِبُونَ ٱلۡإِثۡمَ سَيُجۡزَوۡنَ بِمَا كَانُواْ يَقۡتَرِفُونَWa zaroo zaahiral ismi wa baatinah; innal lazeena yaksiboonal ismaa sa yujzawna bimaa kaanoo yaqtarifoonABDEL HALEEM TRANSLATION:”Avoid committing sin, whether openly or in secret, for those who commit sin will be repaid for what they do,” — (Qur’an 6:120)Du’a of Prophet Muhammad ﷺ:There is also mention of these two names as recorded in a du’a of Prophet Muhammad ﷺ: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 الظَّاهِرُفَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرAllahumma Rabbas-samawati wa Rabbal-ardi, wa Rabbul-‘Arshil-‘Azim, Rabbana wa Rabba kulli shay, faliqal-habbi wan-nawa, wa munzilat-Tawrati wal-Injili wal-furqan. A’udhu bika min sharri kulli shayin ‘anta akhidhun binasiyatih, alllahumma ‘ant al’awwal falays qablaka shaay’ wa’antal akhiru falaysa baadika shayy, Antaz-zahiru, fa laysa fawqaka shay’, wa antal-batinu fa laysa dunaka shay, aqdi ‘annid-dayna waghnini minal-faqrSuhail 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 everything, 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). [3]References:[1] Imam al Ghazali was an 11th-century author and philosopher. Keep in mind the context; braille was invented in 1824, and sign-language in the 17th century. The modern accessibility tools we take for granted today did not exist. So, the analogy made must be viewed in context.[2] Sahih (Darussalam) Musnad Ahmad 191[3] Sahih Muslim 2713a

Al-Batin

“The Hidden One”

Short Summary

The Secret One, The Inner One, The Intimate.

Long Summary

Allah is Al-Baatin سُبْحَٰنَهُۥ وَتَعَٰلَىٰ (in Arabic: ٱلْبَاطِنُ), The One who is hidden or secret. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is unseen but His existence is known through signs. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ immanent operating within all of creation. The one who is the secret inner companion.

Arabic Root

NOTE: If you are reading the 99 names of Allah guide in order, then much of what’s been written here is the same as Az-Zahir as these names have been explained in pairs. The next name in this series is Al-Waali – The Holder of Supreme Authority.X

Details

NOTE: If you are reading the 99 names of Allah guide in order, then much of what’s been written here is the same as Az-Zahir as these names have been explained in pairs. The next name in this series is Al-Waali – The Holder of Supreme Authority.X Arabic Root:From the root ba-ta-nun (ب ط ن), which has the following classical Arabic connotations: to be concealed, to lie hidden, to penetrate, to be inside.Mentioning the names together is necessary for this pair because to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is hidden by itself can imply a negative connotation. In Surah Hadid, there is one short ayah which mentions four of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ divine names. هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌHuwal Awwalu wal’Aakhiru waz Zaahiru wal Baatinu wa huwa bikulli shai’in AleemSAHIH INTERNATIONAL:”He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.” ABUL ALA MAUDUDI:He is the First and the Last, and the Manifest and the Hidden, and He has knowledge of everything. DR.GHALI:He is The First and The Last, and The Outward and The Inward; (Or: The Topmost and The Innermost) and He is Ever-Knowing of everything. — (Qur’an 57:3) The four names in this verse are best viewed in pairs for their connected meaning. The first pairing is Al-Awwal and Al-Akhir (The First and The last). The following two names which will be the focus of this section are Al-Zahir and Al-Batin (The Manifest, The Hidden). We included three different translations of this ayah to help us see understand the nuances.A pairing paradox:At first, the pairing of Al-Zahir and Al-Batin seems contradictory. How can something be both manifest yet hidden? One interpretation is He is outwardly manifested, all that exists serves as clear proof of His manifestation, as well as His knowledge and His power. But He is hidden in plain sight, He appears before everything, and it should be apparent, but they ignore the truth presented right in front of them. Another view of Al-Zahir that is also reflected in the translations is that He is transcendent above all, predominating over them. He is High above, a clear witness over everything, and He knows all which is concealed or hidden. He is fully acquainted with His servants and knows their inner dimensions.Imam Ghazali mentions these two attributes that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is manifest and hidden, referring to the mode of perception. If you need to “see it to believe it,” you will surely miss Him. But if you find the ways in which He manifests Himself through the Prophets (may peace be upon them), His books, religion, power, knowledge, and all the ways He’s supplied blessings for you, you will surely find Him. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is “hidden when He is sought by sensory perception or using the resources of imagination, yet manifest when sought by way of inference using the resources of reason.” لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُLaa tudrikuhul absaaru wa Huwa yudrikul absaara wa huwal Lateeful KhabeerEnglish Translation:”Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.” (Qur’an 6:103)Seeing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:This is also a topic of discussion Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had with Musa (as) as captured in the Qur’an. Musa (as) is the only person we know to have communicated directly with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. In his conversation, he asked if the veil which separates God from us could be lifted so that he may see Him. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ told Musa (as) He cannot be seen and then demonstrated why by revealing Himself to a nearby mountain. Upon doing so, the mountain turned to ashes/dust and was leveled. The whole experience caused Musa (as) to collapse unconscious. وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ قَالَ لَن تَرَىٰنِي وَلَٰكِنِ ٱنظُرۡ إِلَى ٱلۡجَبَلِ فَإِنِ ٱسۡتَقَرَّ مَكَانَهُۥ فَسَوۡفَ تَرَىٰنِيۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلۡجَبَلِ جَعَلَهُۥ دَكّٗا وَخَرَّ مُوسَىٰ صَعِقٗاۚ فَلَمَّآ أَفَاقَ قَالَ سُبۡحَٰنَكَ تُبۡتُ إِلَيۡكَ وَأَنَا۠ أَوَّلُ ٱلۡمُؤۡمِنِينَWa lammaa jaaa’a Moosa limeeqaatinaa wa kallamahoo Rabbuhoo qaala Rabbi arineee anzur ilaik; qaala lan taraanee wa laakininzur ilal jabali fa inistaqarra makaanahoo fasawfa taraanee; falammaa tajallaa Rabbuhoo liljabali ja’alahoo dakkanw wa kharra Moosaa sa’iqaa; falammaaa afaaqa qaala Subhaanaka tubtu ilaika wa ana awwalul mu’mineenEnglish Translation:”And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me [Yourself] that I may look at You.’ [Allah] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers.’” (Qur’an 7:143) وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًۭا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌۭWa maa kaana libasharin any yukallimahul laahu illaa wahyan aw minw waraaa’i hijaabin aw yursila Rasoolan fa yoohiya bi iznihee maa yashaaa’; innahoo ‘Aliyyun HakeemEnglish Translation:”And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” (Qur’an 42:51)Al-Ghazali gives an illustrative example of how, if you read a page of a book, would you doubt that the author exists? Or would you recognize the author’s existence for the book to exist? We could go one step further and infer from what was written that they were knowledgeable and assume they had the qualities of sight and hearing. [1, see note] Now, if you take a second to ponder the arrangement of the universe. See all its perfectly managed complexity. Why do you need to see the organizer to validate His existence? The creation and perfect arrangement of all the atoms and molecules, everything around us, is a clear manifest proof of His existence. It speaks volumes about all of His glorious attributes. Even we can see the wisdom in His book, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had authored all of creation, kun fa-yakoon, “‘Be’, and it is!” (Qur’an 36:82). This also brings us back to the first pairing we mentioned (Al-Awwal and Al-Akhir), recognizing Him as the originator or the source for all creation.It was narrated from Umar that Jibreel عليه السلام said to the Prophet ﷺ: What is faith (iman)? He said: “To believe in Allah, His Angels, His Books, His Messengers, the Last Day and the divine decree, both good and bad,” Jibreel said to him: You have spoken the truth. He said: We were amazed that he asked him and then confirmed his answers as being correct. The Prophet ﷺ said: “That was Jībreel, who came to teach you your religion.`” [2]It is also worth mentioning that Surah Al-An’am ayah 120 notes two Arabic words, zaahiral and baatinah, but not in the context of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ glorious names. Rather, these words were a message to the believers about what is permissible and forbidden. It gives clear guidance to avoid sinning, whether open (zaahiral) or hidden (baatinah). وَذَرُواْ ظَٰهِرَ ٱلۡإِثۡمِ وَبَاطِنَهُۥٓۚ إِنَّ ٱلَّذِينَ يَكۡسِبُونَ ٱلۡإِثۡمَ سَيُجۡزَوۡنَ بِمَا كَانُواْ يَقۡتَرِفُونَWa zaroo zaahiral ismi wa baatinah; innal lazeena yaksiboonal ismaa sa yujzawna bimaa kaanoo yaqtarifoonABDEL HALEEM TRANSLATION:”Avoid committing sin, whether openly or in secret, for those who commit sin will be repaid for what they do,” (Qur’an 6:120)Du’a of Prophet Muhammad ﷺ:There is also mention of these two names as recorded in a du’a of Prophet Muhammad ﷺ: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 الظَّاهِرُفَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرAllahumma Rabbas-samawati wa Rabbal-ardi, wa Rabbul-‘Arshil-‘Azim, Rabbana wa Rabba kulli shay, faliqal-habbi wan-nawa, wa munzilat-Tawrati wal-Injili wal-furqan. A’udhu bika min sharri kulli shayin ‘anta akhidhun binasiyatih, alllahumma ‘ant al’awwal falays qablaka shaay’ wa’antal akhiru falaysa baadika shayy, Antaz-zahiru, fa laysa fawqaka shay’, wa antal-batinu fa laysa dunaka shay, aqdi ‘annid-dayna waghnini minal-faqrSuhail 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). [3]References:[1] Imam al Ghazali was an 11th-century author and philosopher. Keep in mind the context; braille was invented in 1824, and sign-language in the 17th century. The modern accessibility tools we take for granted today did not exist. So, the analogy made must be viewed in context.[2] Sahih (Darussalam) Musnad Ahmad 191[3] Sahih Muslim 2713a

Al-Mumit/Al-Mumeet

“The Inflicter of Death”

Short Summary

The Slayer, The Bringer of Death, The Life-Taker.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mumeet (in Arabic: ٱلْمُمِيتُ), meaning the one who gives life and the one who takes it away. He ordains who will become lifeless. Eventually, we all return to Him.

Arabic Root

From the root mim-waw-ta (م و ت), which has the following classical Arabic connotations: to die, pass away, burn out, be lifeless, to be quiet, still, calm, to be inanimate, to be deprived of sensation, to be spiritually dead, lacking spiritual life.

Details

Arabic Root:From the root mim-waw-ta (م و ت), which has the following classical Arabic connotations: to die, pass away, burn out, be lifeless, to be quiet, still, calm, to be inanimate, to be deprived of sensation, to be spiritually dead, lacking spiritual life.Among the disputed names:As we’ve mentioned prior, 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-Mumeet is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their lists.The pairing of Al-Muhyi and Al-Mumeet:The names Al-Muhyi and Al-Mumeet are often mentioned together for their contrasting nature. Al-Muhyi is the bestower of life, and Al-Mumeet is the bringer of death. These two attributes are not shared with anyone and are reserved for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ alone.Al-Muhyi and Al-Mumeet are necessary as they bring balance to all things. If we lived as if we were immortal, we would be more likely overtaken by the temptations of this world with fear of no consequences. But the knowledge of our mortality softens many emotions and balances us out. We should have no reason to fear death; death is a gift to the believer. Because of this constraint, we rush to do good, seek Allah’s forgiveness, and offer our daily prayers. The duality of life and death is created by Al-Muhyi and Al-Mumeet, which maintains this essential balance. وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٞ وَلَهۡوٞۖ وَلَلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَWa mal hayaatud dunyaaa illaa la’ibunw wa lahwunw wa lad Daarul Aakhiratu khaiyrul lillazeena yattaqoon; afalaa ta’qiloonEnglish Translation:”And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?” — (Qur’an 6:32)Death is not non-existence:These verses from the Qur’an do not include the name Al-Mumeet but help us understand the quality of being called the slayer. “Abdallah b. Amr reported God’s Messenger ﷺ as saying: ‘The gift to a believer is death.’ (i.e., death is the means by which he gains an introduction to the delights of paradise.)” [1] Death is a state of being for living things. It does not mean non-existence or nothingness. It exists as another state from which our lives transcend. Some scholars have commented on how we live many lives. But they are all connected, one continuous life compartmentalized into distinct phases. We have the life of this world (hayat al dunya), life of the grave (hayat al qabr), life of the interworld (hayat al barzakh), the life of the day resurrection (hayat al qiyamah), and the final destination the life of the hereafter (hayat al akhirah). وَلِكُلِّ أُمَّةٍ أَجَلٞۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَأۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَWa likulli ummatin ajalun fa izaa jaaa’a ajaluhum laa yasta’ khiroona saa’atanw wa laa yastaqdimoonEnglish Translation:”And for every nation is a [specified] term. So when their time has come, they will not remain behind an hour, nor will they precede [it].” — (Qur’an 7:34)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] لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌLahoo mulkus samaawaati wal ardi yuhyee wa yumeetu wa Huwa ‘alaa kulli shai’in QadeerEnglish Translation:”His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.” — (Qur’an 57:2)Narrated Anas bin Malik: The Prophet ﷺ said, “None of you should wish for death because of a calamity befalling him; but if he has to wish for death, he should say: “O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me.’” [3]Reflection:The Prophet ﷺ tells us to avoid making statements that shows displeasure with the decree of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We should avoid jokingly or sarcastically saying, “I would like nothing more than to just die.” Instead, we are told of the rewards that are offered to the believer who is patient when tragedy strikes. (1) Expiation of His or Her sins. [4] (2) Those who are patient for the sake of Allah in anticipation of receiving his mercy and blessings will be rewarded. [5] هُوَ يُحۡيِۦ وَيُمِيتُ وَإِلَيۡهِ تُرۡجَعُونَHuwa yuhyee wa yumeetu wa ilaihi turja’oonEnglish Translation:”He gives life and causes death, and to Him you will be returned” — (Qur’an 10:56)Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the one who gives (Al-Muhyi) and takes (Al-Mumeet). To Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ belong all things when He causes them to return – He is retrieving what was rightfully His. In The Name & The Named, it mentions how the human body is made from a combination of flesh and soul. The flesh is visible; the soul is not. The body is temporal (short-lasting), whereas the soul is eternal. The book provides a useful conceptualization: the soul with its body is like a merchant who buys and sells goods, making gains and losses. When the soul parts from the body, it’s like the business which no longer serves its owner. When we die, we are left with whatever profit or debt we have incurred. In the grave, we wait for the day of judgment, either bankrupt or rich. إِنَّ ٱللَّهَ عِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلۡغَيۡثَ وَيَعۡلَمُ مَا فِي ٱلۡأَرۡحَامِۖ وَمَا تَدۡرِي نَفۡسٞ مَّاذَا تَكۡسِبُ غَدٗاۖ وَمَا تَدۡرِي نَفۡسُۢ بِأَيِّ أَرۡضٖ تَمُوتُۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرُۢInnal laaha indahoo ‘ilmus saa’ati wa yunazzilul ghaisa wa ya’lamu maa fil arhaami wa maa tadree nafsum maazaa taksibu ghadaa; wa maa tadree nafsum bi ayyi ardin tamoot; innal laaha ‘Aleemun Khabeer (section 4)English Translation:”Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.” — (Qur’an 31:34)Usamah bin Zaid (May Allah be pleased with them) reported: A daughter of the Prophet ﷺ sent a message to him that her son was at his last breath and requested him to come to her. The Messenger of Allah ﷺ sent back the informer saying: “To Allah belongs what He takes and what He gives, and everything has a limited period (in this world). So ask her to endure patiently, and expect the reward of Allah.” [6]Du’a calling on this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:Abu Ayyub Al-Ansari narrated that the Messenger of Allah (ﷺ) said: “Whoever says ten times: (reciting the du’a below) it is for him equal to freeing four slaves among the offspring of Isma’il.”اَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌLa ilaha illallah, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, yuhyi wa yumitu wa huwa ‘ala kulli shai’in qadirEnglish Translation:”None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise. He brings life and He causes death, and He is Able to do all things.” [7]References:[1] Mishkat al-Masabih 1609[2] Sahih Muslim 2653b[3] Sahih al-Bukhari 5671[4] Sahih al-Bukhari 5640 | No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.[5] Al-Adab Al-Mufrad 532 & Qur’an 25:75 | “Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.”[6] Riyad as-Salihin 924[7] Sahih (Darussalam) Jami at-Tirmidhi 3553

Al-Wali

“The Holder of Supreme Authority”

Short Summary

The Governor, The Ruler.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Waali (in Arabic: ٱلْوَالِي), The One who is the sole planner and governor of all things. He is fully supportive, helpful, and a master of all. He manages and disposes of things at His will based on His judgment.

Arabic Root

From the root waw-lam-ya (و ل ي), which has the following classical Arabic connotations: to be near, close, nearby to be a friend, helper, supporter, maintainer, to defend, guard (lit. friendly dealing), to be in charge, to turn one toward something, to be the master, owner, lord.

Details

Arabic Root:From the root waw-lam-ya (و ل ي), which has the following classical Arabic connotations: to be near, close, nearby to be a friend, helper, supporter, maintainer, to defend, guard (lit. friendly dealing), to be in charge, to turn one toward something, to be the master, owner, lord.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 isn’t one agreed-upon list for the remaining 18 names. Al-Wali is one of those names that is deduced and, therefore, not included on the list of certain scholars. This includes Ibn Mandah, Ibn Hazm, and Ibn Hajar, among others. However, others, such as Imam al-Bayhaqi and Imam al-Ghazali, have included this name in their lists. Note as an attribute to describe Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is valid.To be a ruler…This name is also not to be confused with one we’ve already discussed in Al-Waliyy (ٱلْوَلِيُّ) – The Protecting Associate. Here Al-Wali (ٱلْوَالِي) refers to being the ruler or guardian, and this encompasses three qualities. Imam Ghazali mentions that being a governor requires organization, power, and action. Failure in any of these respects relinquishes the title of being called the true ruler.Below are just a few verses that mention Allah’s complete dominion. It demonstrates how He is the best planner, the all-powerful king, and the one who manages the affairs of all things.From the Qur’an:There are no direct mentions of the name Al-Wali, but we can understand this attribute further by verses that describe this quality from the Qur’an. وَإِذۡ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ لِيُثۡبِتُوكَ أَوۡ يَقۡتُلُوكَ أَوۡ يُخۡرِجُوكَۚ وَيَمۡكُرُونَ وَيَمۡكُرُ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَWa iz yamkuru bikal lazeena kafaroo liyusbitooka aw yaqtulooka aw yukhrijook; wa yamkuroona wa yamkurul laahu wallaahu khairul maakireenEnglish Translation:”And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.” — (Qur’an 8:30) 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) ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ خَـٰلِقُ كُلِّ شَىْءٍۢ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌۭZaalikumul laahu Rabbukum laaa ilaaha illaa huwa khaaliqu kulli shai’in fa’budooh; wa huwa ‘alaa kulli shai’inw WakeelEnglish Translation:”That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.” — (Qur’an 3:102) ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِۗ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَAllaahu waliyyul lazeena aamanoo yukhrijuhum minaz zulumaati ilan noori wallazeena kafarooo awliyaaa’uhumut Taaghootu yukhrijoonahum minan noori ilaz zulumaat; ulaaa’ika Ashaabun Naari hum feehaa khaalidoon (section 34)English Translation:”Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve – their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.” — (Qur’an 2:257)Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Wali. He understands that real control comes from the commandments of whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ wills. No one can dictate otherwise. It should further solidify the notion of reliance upon Him for all matters. He is the one who organizes the plan, puts it into action, and then preserves it. Shaykh Tosun Barak writes, “the whole of creation is governed by Allah’s knowledge and power: not a leaf moves without His will. Neither is the movement of the leaf disconnected from other things moved by the same wind, by the same will.”So all matters are in the care of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, our being is part of a divine order He has planned. He is Al-Wali (The Ruler) and Al-Waliyy (The Protecting Associate). But one must realize that what may be good for you may not be in the way you want. Each caliphate asked Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for wellbeing and protection, yet Umar Ibn Al-Khattab (ra) was martyred. Even Ali ibn Abi Talib (ra) was killed and martyred. Some may wonder about the justice in that, but the real reward is in the hereafter. The reward of one’s actions is not necessarily manifested in this life. If it is, that is a blessing or a gift from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, but it shouldn’t be the primary motivation.It was narrated that Sa’eed bin Zaid bin ‘Amr bin Nufail said:”The Messenger of Allah was one of the Ten (given glad tidings of Paradise). He said: ‘Abu Bakr will be in Paradise; ‘Umar will be in Paradise; ‘Uthman will be in Paradise; ‘Ali will be in Paradise; Talhah will be in Paradise; Zubair will be in Paradise; Sa’d will be in Paradise; ‘Abdur-Rahman will be in Paradise.” He was asked: ‘Who will be the ninth?’ He said: ‘I will.’” [1]Reflections:[1] Sahih (Darussalam) Sunan Ibn Majah 133 & Sunan Abi Dawud 4649

Al-Hayy

“The Ever-Living”

Short Summary

The Living, The Alive, The Everlasting.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hayy (in Arabic ٱلْحَىُّ), the One who is undying and will be forever. He is perfect and not subject to death or sickness. He is eternally whole and absolute, whom all life arises from.

Arabic Root

From the root ha-ya-ya (ح ي ي), which has the following classical Arabic connotations: to live, to be living, to become apparent, distinct, to animate, to revive, to vitalize, to call into being, to be whole, sound, to call, summon, invite, hasten.

Details

Arabic Root:From the root ha-ya-ya (ح ي ي), which has the following classical Arabic connotations: to live, to be living, to become apparent, distinct, to animate, to revive, to vitalize, to call into being, to be whole, sound, to call, summon, invite, hasten.Three possible interpretations:As we discussed in the previous two names, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muhyi meaning, the giver of life, and Al-Mumeet, the bringer of death. This name, Al-Hayy describes the quality of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being ever-living. There is no beginning and end to His existence. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ just is. There are many layers to the name Al-Hayy which we will explore in this section. (1) It Has already been mentioned and discussed extensively throughout the previous names; it’s Allah’s essence or quality of being everlasting. (2) The second layer is the perfection of His life. (3) The third quality is being the source of life.What is life?The word Hayy comes from hayaat which means life. One of the criteria of life as we know it is to have perception. Imam al-Ghazali says, “The lowest level of perception involves the one perceiving being conscious of itself.” Plants are said to be alive since they detect and orient themselves toward the sunlight. Living things are also defined by their ability to respond purposefully to what they perceive. But all living things are limited in their scope of activity and perception. We operate within narrowly defined limits set by the creator. And Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in His infinite wisdom has given life to a diverse range of creations which vary in these two qualities of perception and activity. An example Shaykh Tosun Bayrak mentions is how a plant is superior to the soil or rock since it’s given the faculties to eat, drink and propagate. Life in animals is more developed with hearing, seeing, and moving. And so naturally, animals learn to dominate over vegetation. Human life is said to be the highest form of Allah’s creation. We can store what we perceive and use our intellect, reasoning, and free will to respond with this information. We can act consciously based on our knowledge. This quality seems to be lacking in animals who only respond to their desires and stimuli. People differ in their “aliveness,” which is often a function of their knowledge and actions.What it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to be living:Now, when the word hayy is used as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it shows how He is aware of all things. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the most perceptive. He is As-Sami (The All-Hearing) and Al-Baseer (The All-Seeing). There is nothing that escapes His knowledge as He is aware of all activity. In this sense, it can be said He is the absolutely living. This transcends all creation, not just in the sense of being everlasting, but in terms of what it means to be perfect in living. His life is perfection; it is not touched by sickness, weakness, or any deficiency. Absence does not precede Him, nor does death follow after Him. In Surah Baqarah verse 255 (Ayatul Kursi), Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ says: ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ لَا تَأۡخُذُهُۥ سِنَةٞ وَلَا نَوۡمٞۚ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِي يَشۡفَعُ عِندَهُۥٓ إِلَّا بِإِذۡنِهِۦۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَۖ وَلَا يَـُٔودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُAllahu laaa ilaaha illaa Huwal Haiyul Qaiyoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zal lazee yashfa’u indahooo illaa bi-iznih; ya’lamu maa baina aydeehim wa maa khalfahum wa laa yuheetoona bishai’im min ‘ilmihee illaa bimaa shaaa’; wasi’a Kursiyyuhus samaawaati wal arda wa laa Ya’ooduhoo hifzuhumaa; wa Huwal Aliyyul ‘AzeemEnglish Translation:”Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.” — (Qur’an 2:255)This is just one of five verses in the Qur’an where the name Al-Hayy is mentioned. ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُAllaahu laaa ilaaha illaa Huwal Haiyul QaiyoomEnglish Translation:”Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence.” — (Qur’an 3:2) وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًۭاWa ‘anatil wujoohu lil Haiiyil Qaiyoomi wa qad khaaba man hamala zulmaaEnglish Translation:”And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.” — (Qur’an 20:111) وَتَوَكَّلۡ عَلَى ٱلۡحَيِّ ٱلَّذِي لَا يَمُوتُ وَسَبِّحۡ بِحَمۡدِهِۦۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًاWa tawakkal ‘alal Haiyil lazee laa yamootu wa sabbih bihamdih; wa kafaa bihee bizunoobi ‘ibaadihee khabeeraaEnglish Translation:”And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted -” — (Qur’an 25:58) هُوَ ٱلْحَىُّ لَآ إِلَـٰهَ إِلَّا هُوَ فَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۗ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَHuwal Hayyu laaa ilaaha illaa Huwa fad’oohu mukh liseena lahud-deen; alhamdu lillaahi Rabbil ‘aalameenEnglish Translation:”He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah, Lord of the worlds.” — (Qur’an 40:65)Allah’s greatest name?Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ essence is living. He is the one responsible for all creation. There would be no life without His willingness to allow it. So we recognize Him as being the only source we should turn to and rely upon for our sustenance. In fact, whenever the Prophet ﷺ was stressed, He used to call upon the two names, Ya Hayyu, Ya Qayyum (i.e., the subsisting, the self-sustaining).Anas bin Malik said: “Whenever a matter would distress him, the Prophet (ﷺ) would say: ‘O Living, O Self-Sustaining Sustainer! In Your Mercy do I seek relief (Ya hayyu ya Qayyum, bi-rahmatika astaghith).’” And with this chain, that he said: “The Messenger of Allah (ﷺ) said: ‘Be constant with: “O Possessor of Majesty and Honor (Ya Dhal-Jalali wal-Ikram).’” [1]Another hadith mentions a second du’a which includes reciting these two names. Narrated Anas ibn Malik: I was sitting with the Messenger of Allah ﷺ and a man was offering prayer. He then made supplication: 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 (ya hayyu), O Eternal One (ya-qayyum). 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.[2]It is inferred from the last hadith that the greatest names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may be Al-Hayy and Al-Qayyum. This is consistent with another narration by Al-Qasim, who said: The Greatest Name of Allah, if He is called by which He will respond, is in three Surah: Al-Baqarah, Al-Imran and Ta-Ha. (Hasan) Another chain for something similar from Al-Qasim, from Abu Umamah, from the Prophet (ﷺ). [3] Al-Hayy and Al-Qayyum are both found in those surahs mentioned. There is another view that Allah may be the greatest name of all, and the case for that is because it is mentioned 2698 times throughout the Qur’an, way more than any other name.Regardless, it is not a worthwhile pursuit to view the names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being hierarchical and trying to determine their rank. Instead, we should follow the advice given in the Qur’an, “And to Allah belong the best names, so invoke Him by them” (Qur’an 7:180).Similarly, we should try not to rank Allah’s creation to feel superior. If Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had given you the gift of knowledge like He had given Prophet Sulaiman (as) turn that awareness into gratitude and praise Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that learning and studying comes easier to you than others. In the Qur’an, “And We had certainly given to David and Solomon knowledge, and they said, ‘Praise [is due] to Allah, who has favored us over many of His believing servants.’” (Qur’an 27:15) We can’t be particularly proud of gifts, they are from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We should only be proud of the choices we make in how we use those gifts.The main takeaway from the hadith is that invoking these names in our du’a can hold extra weight or reward for the believer. Especially when said in a time of distress when you need Him the most.Life after the death of Prophet Muhammad ﷺ:There is an important message in the Qur’an and hadith. You can imagine after the death of Prophet Muhammad ﷺ, some people whose faith hadn’t been fully nourished yet felt disconnected. They listened to Prophet Muhamamd for his leadership and guidance, and when he returned to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ they felt lost. Surah al-Imran ayah 144 reminds all of us, “Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]?” Abu Bakr (the first caliphate to succeed Prophet Muhammad ﷺ) came to His funeral prayerNarrated Aisha (ra): Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, “My father and my mother be sacrificed for you, O Allah’s Prophet! Allah will not combine two deaths on you. You have died the death which was written for you.” Narrated Abu Salama from Ibn Abbas: Abu Bakr came out and Umar, was addressing the people, and Abu Bakr told him to sit down but Umar refused. Abu Bakr again told him to sit down but Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger ﷺ and the people attended to Abu Bakr and left Umar. Abu Bakr said, “Amma ba’du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive (Al-hayy) and will never die. [here ayah 3:144 was recited] (The narrator added, “By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.”) [4]This can be a very instructive lesson for parents with children. In the same sense, they are guardians/leaders over their children, teaching them Islam just as the Prophet ﷺ taught the sahabah. Sometimes children don’t understand or become disconnected from the fact that worship is for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and not for seeking parental approval – or in some cases, avoiding parental punishment. Once the parent passes away or if the children grow up, get married and move away, they should remember that it is Al-Hayy, the ever-living, that they’re seeking approval from.Reflection:Many go through life at the whims of their impulses and desires. The one who is truly alive is the one who tames himself. His life belongs to himself, and he is not a slave to whatever the controlling force of the time may be. The truly living are the ones who are in constant remembrance of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. For them will be granted eternal paradise in the hereafter.References:[1] Hasan (Darussalam) Jami at-Tirmidhi 3524[2] Sahih (Al-Albani) Sunan Abi Dawud 1495[3] Hasan (Darussalam) Jami at-Tirmidhi 3524[4] Sahih al-Bukhari 1241

Al-Mutaʿali

“The Self Exalted”

Short Summary

The Supremely Exalted, The All Exalted

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muta’ali (in Arabic: ٱلْمُتَعَالِي), The highest One, and exalted above all creation. He is far beyond any imagination or thought, and the human mind is too narrow to understand his true greatness.

Arabic Root

From the root ayn-lam-waw (ع ل و), which has the following classical Arabic connotations: to be high, elevated, lofty, to be exalted, to rise up, to ascend, to be higher to exceed, surpass, to overcome, overwhelm to advance, promote, rise above, to mount, be overtop, eminent.

Details

Arabic Root:From the root ayn-lam-waw (ع ل و), which has the following classical Arabic connotations: to be high, elevated, lofty, to be exalted, to rise up, to ascend, to be higher to exceed, surpass, to overcome, overwhelm to advance, promote, rise above, to mount, be overtop, eminent.Much of what needs to be said regarding this name has been covered in the name Al-Aliyy. Al-Aliyy means “The High” or “The Exalted.” Al-Muta’ali is related to this name, but its meaning is intensified. So, He is “The Most High” or the “Supremely Exalted.” Dr. Sayyed Mohammad Reza, in his book titled “Divine Names & Attributes In The Holy Qur’an,”Allah the Exalted is ‘Ali because to Him belongs highness and all of its aspects, highness of His Essence, highness of His attributes and esteem, Highness of strength and power. He is the one who has risen over His throne and the who has encompassed the dominion. He is the one who and whom all attributes of greatness, grandness, magnificence, and beauty find perfection and fulfillment.”As a reminder, there are three forms of which we should be aware of Al-Aliyy (The High), Al-Ala (The Most High), and Al-Muta’ali (The Highest). Each successive name goes into a more exaggeratory form. Together they characterize Allah’s loftiness, Him being the High above in all respects (i.e., might, wisdom, knowledge, judgment, power, etc.). إِلَّا ٱبۡتِغَآءَ وَجۡهِ رَبِّهِ ٱلۡأَعۡلَىٰIllab tighaaa’a wajhi rabbihil a’laaEnglish Translation:”But only seeking the countenance of his Lord, Most High.” — (Qur’an 93:20) ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُZaalika bi annal laaha Huwal haqqu wa anna maa yad’oona min doonihee huwal baatilu wa annal laaha Huwal ‘Aliyyul kabeerEnglish Translation:”That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.” — (Qur’an 22:62) لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۖ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُLahoo maa fis samaa waati wa maa fil ardi wa Huwal ‘Aliyul ‘AzeemEnglish Translation:”To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great.” — (Qur’an 42:4) أَمَّن يَهۡدِيكُمۡ فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ وَمَن يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦٓۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشۡرِكُونَAmmany-yahdeekum fee zulumaatil barri wal bahri wa many yursilu riyaaha bushran baina yadai rahmatih; ‘a-ilaahun ma’allah; Ta’aalal laahu ‘ammaa yushrikoonEnglish Translation:”Is He [not best] who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah? High is Allah above whatever they associate with Him.” — (Qur’an 27:63) عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ ٱلۡكَبِيرُ ٱلۡمُتَعَالِ‘Aalimul Ghaibi wash shahaadatil Kaabeerul Muta’aalEnglish Translation:”[He is] Knower of the unseen and the witnessed, the Grand, the Exalted.” — (Qur’an 13:9)We can beautify every action by doing it in the name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. If we realize His Highness and live to seek His approval, our character will become elevated. Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “The one who maintains ties of kinship is not the one who reciprocates. The one who maintains ties of kinship is the one who, when his relatives cut him off, maintains ties of kinship.” [1] The reason to keep trying is none other but for the sake of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. There is no blame on oneself or the wrongs of the other person. The focus and comfort should come from knowing you’re behaving in a manner that is pleasing to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Reflection:[1] Sahih (Al-Albani) Al-Adab Al-Mufrad 68

Al-Qayyum / Al-Qayyoom

“The Sustainer”

Short Summary

The Self-Subsisting, The Self-Existing.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qayyum (in Arabic: ٱلْقَيُّومُ), His essence/nature is to exist being utterly free from dependence on anything or anyone. Al-Qayyum is the one through whom all things arise. He is Ever-Living and Self-Sustaining. Everything else in existence depends on Al-Qayyum.

Arabic Root

From the root qaf-waw-mim (ق و م), which has the following classical Arabic connotations: to stand up, to rise up, to ascend, become high, to begin, to start, to come, to pass, to arise, to set out, to be on-going, to exist, to be founded, to be built on, to undertake, to carry out, to manage, to make aright, straighten out, accurate, exact, to make righteous, upright.

Details

Arabic Root:From the root qaf-waw-mim (ق و م), which has the following classical Arabic connotations: to stand up, to rise up, to ascend, become high, to begin, to start, to come, to pass, to arise, to set out, to be on-going, to exist, to be founded, to be built on, to undertake, to carry out, to manage, to make aright, straighten out, accurate, exact, to make righteous, upright.The pairing Al-Hayy and Al-Qayyum:The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ Al-Qayyum, He is the one who is self-existing. Three verses in the Qur’an include the name Al-Qayyum, and it always occurs in pairs with the name Al-Hayy (the living). Together these names show the attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ being independent and sovereign. He is ever-living not because some source enables Him but because of His essence of self-sustaining / self-subsisting. In contrast, all life remains dependent on one thing or another. They require proper living conditions, which include specific temperatures, the correct atmospheric pressure, composition, and dependence on many other elements. There is no one but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that can exist without truly needing anything from anyone. All things in existence rely upon Him for their being. ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُAllaahu laaa ilaaha illaa Huwal Haiyul QaiyoomEnglish Translation:”Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence.” — (Qur’an 3:2) وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًۭاWa ‘anatil wujoohu lil Haiiyil Qaiyoomi wa qad khaaba man hamala zulmaaEnglish Translation:”And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.” — (Qur’an 20:111) ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ لَا تَأۡخُذُهُۥ سِنَةٞ وَلَا نَوۡمٞۚ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِي يَشۡفَعُ عِندَهُۥٓ إِلَّا بِإِذۡنِهِۦۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَۖ وَلَا يَـُٔودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُAllahu laaa ilaaha illaa Huwal Haiyul Qaiyoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zal lazee yashfa’u indahooo illaa bi-iznih; ya’lamu maa baina aydeehim wa maa khalfahum wa laa yuheetoona bishai’im min ‘ilmihee illaa bimaa shaaa’; wasi’a Kursiyyuhus samaawaati wal arda wa laa Ya’ooduhoo hifzuhumaa; wa Huwal Aliyyul ‘AzeemEnglish Translation:”Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.” — (Qur’an 2:255)Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ – The Provider:There is another understood meaning of Al-Qayyum: He is the one who holds upright or causes to stand up. This connotates a sense of dependence, He not only is self-sustaining but is the sustainer. For example, qa’im (قايم) or qaimatun (قَائِمَةٌ) is an Arabic name/word for standing, rising, or being upright. Al-Qayyum is the more emphatic derivative containing the same root q-w-m. And in Surah Ar-Ra’d ayah 33 it mentions, Afaman Huwa qaaa’imun ‘alaa kulli nafsim bimaa kasabat meaning, “Is then He (Allah) Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)?” Whether we realize it or not, we’re all being upheld by the willingness and command of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is the maintainer who ‘guards, protects, and provides.A man’s duty:The word Qayoom also shares the same root of the word qawama, a concept of survival and subsistence. This topic has become controversial because it plays into gender politics. The verse which is viewed with scrutiny comes from Surah Nisa ayah 34, Arrijaalu qawwaamoona alan nisaaa’i bimaa fad dalallaahu ba’dahum ‘alaa ba’dinw wa bimaaa anfaqoo min amwaalihim “Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women).” Some translations of this verse use “in charge,” which seems more possessive but really it means a duty upon man to provide, protect, and look after the women in their lives. To be a guardian or a supporter. This includes, but is not limited to, material sustenance. But this sustenance can be further extended to emotional support, guidance, and companionship required for a healthy marriage. It’s not to say women aren’t capable, in studying seerah we know Khadija bint Khuwaylid (ra), the Prophet’s ﷺ first wife, was a very successful merchant on her own. Ibn Arabi says to assume this character trait, “If one of the servants meets this condition in responding to the needs of the one who seeks his support, and if it comes frequently, he is self-existing.”Anas bin Malik said: “Whenever a matter would distress him, the Prophet (ﷺ) would say: ‘O Living, O Self-Sustaining Sustainer! In Your Mercy do I seek relief (Ya hayyu ya Qayyum, bi-rahmatika astaghith).’” And with this chain, that he said: “The Messenger of Allah (ﷺ) said: ‘Be constant with: “O Possessor of Majesty and Honor (Ya Dhal-Jalali wal-Ikram).’” [1]The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hayy and Al-Qayyum. We acknowledge that reliance upon anything other than Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is futile. No other is ever-living like Al-Hayy, and none is self-subsisting except Al-Qayyum. And so, as Imam Ghazali puts it, “man’s access to this attribute is in proportion to his detachment from everything that is not God the most high.”Anas said, “I was with the Prophet, may Allah bless him and grant him peace, when a man made supplication, saying, ‘O Originator of the heavens! O Living, Self-Subsistent! I ask of You.’ He said, ‘Do you know by what he has made supplication? By the One in whose hand my soul is, he has asked Allah by the Name that He answers when He is asked by it.” [2]References:[1] Hasan (Darussalam) Jami at-Tirmidhi 3524[2] Sahih (Al-Albani) Al-Adab Al-Mufrad 705

Al-Barr

“The Source of All Goodness”

Short Summary

The Beneficent One, The Doer of Good, The All Pure.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Barr (in Arabic: ٱلْبَرُّ), The One who is the great benefactor, the most righteous, and the source of goodness. He is ample in kindness and desires good for people bestowing them with health, wealth, and happiness. He is ever merciful and compassionate. He is The One who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.

Arabic Root

From the root ba-ra-ra (ب ر ر), which has the following classical Arabic connotations: to be devoted, affectionate, gentle to be just and proper, honest, truthful, have regard for the circumstances of another, to be beneficent, to bestow bountiful gifts, to reward for service, recompense, to behave courteously, to do good, to be benign, gracious, kindly, to be pious, virtuous, righteous to be ample, extensive.

Details

Arabic Root:From the root ba-ra-ra (ب ر ر), which has the following classical Arabic connotations: to be devoted, affectionate, gentle to be just and proper, honest, truthful, have regard for the circumstances of another, to be beneficent, to bestow bountiful gifts, to reward for service, recompense, to behave courteously, to do good, to be benign, gracious, kindly, to be pious, virtuous, righteous to be ample, extensive.The name Al-Barr occurs once in the Qur’an. إِنَّا كُنَّا مِن قَبۡلُ نَدۡعُوهُۖ إِنَّهُۥ هُوَ ٱلۡبَرُّ ٱلرَّحِيمُInnaa kunnaa min qablu nad’oohu innahoo huwal barrur raheemEnglish Translation:”Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful.”” — (Qur’an 52:28)This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Al-Barr, speaks to His essences of kindness, generosity, and mercy. To enumerate His kindness is an impossible task. We will never be able to grasp all the ways in which He has blessed us. If we were to show our gratitude, it would never be enough. There are just so many layers to His mercy and kindness: His gift of creation, to instill in us a soul, to protect us every day from harm, to give us the earth and the ability to enjoy all its fruits, to listen and answer our prayers, to forgive our sins and give us a multiplicative reward for our good. He’s given us guidance through His Prophets (may peace be upon them) and His book so we can live a purposeful life instead of meandering about aimlessly. He had no obligation to make the path to Him so clear. The path to Him could’ve been hard, reserved only for the rare truth seekers. Truly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the doer of good and most compassionate. In Surah Baqarah verse 185, “Allah intends for you ease and does not intend for you hardship.” شَهۡرُ رَمَضَانَ ٱلَّذِيٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدٗى لِّلنَّاسِ وَبَيِّنَٰتٖ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡيَصُمۡهُۖ وَمَن كَانَ مَرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُواْ ٱلۡعِدَّةَ وَلِتُكَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَShahru Ramadaanallazeee unzila feehil Qur’aanu hudal linnaasi wa baiyinaatim minal hudaa wal furqaan; faman shahida minkumush shahra falyasumhu wa man kaana mareedan aw ‘alaa safarin fa’iddatum min ayyaamin ukhar; yureedul laahu bikumul yusra wa laa yureedu bikumul ‘usra wa litukmilul ‘iddata wa litukabbirul laaha ‘alaa maa hadaakum wa la’allakum tashkuroonEnglish Translation:”The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” — (Qur’an 2:185)Even in the treatment of good deeds versus bad. You would think a just God would reward an action based on its merit, but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is greater. He is Ar-Rahman (The Beneficent) and Ar-Raheem (The Merciful). The Prophet ﷺ speaks of how if you intended to do a good deed, but for whatever reason, it was not done, you will have written for you, by the angels, a good deed. But this does not discourage from the actual act because The Prophet ﷺ speaks of how if you intended to do a good deed, but for whatever reason it was not done, you will have written for you, by the angels, a good deed. But this does not discourage from the actual act, because “if he intends to do a good deed and actually did it, then Allah will write for him with Him from ten to seven hundred times to many more times.” However, the same standard is not applied for bad or evil thoughts, it will not be recorded until put into action. [1]The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Barr. He sees the kindness of His Lord, which increases his love and gratitude towards Him. We understand how His mercy will always be available if sought after. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is clear and true in His promise if we do certain things, He will grant us what we seek. Furthermore, upon reflecting on this name, we ask ourselves, how can we be among the doers of good? A’isha, the wife of Allah’s Apostle ﷺ, reported that Allah’s Messenger ﷺ said: A’isha, verily Allah is kind and He loves kindness and confers upon kindness which he does not confer upon severity and does not confer upon anything else besides it (kindness). [2]Why withhold kindness? Why withhold the goodness and ripple effects it can create? Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us He loves kindness and rewards His servant when he’s in service to others. Hearing the right thing at the right time can have a profound effect on the trajectory of a person’s life. It can unlock dreams unimagined. Words of encouragement can give courage and strength to one suffering, almost like a cure to an illness or a plant in need of water. But of course, the other side of the coin reads words can create havoc if we’re not careful. Fights, wars, and ties of kinships have all been severed just from the movement of the tongue. It is more powerful than we like to give it credit. Narrated Abu Musa: Some people asked Allah’s Messenger ﷺ, “Whose Islam is the best? (I.e., Who is a the best Muslim)?” He replied, “One who avoids harming the Muslims with his tongue and hands.” [3]Jarir b. Abdullah reported Allah’s Apostle ﷺ as saying: He who is deprived of tenderly feelings is in fact deprived of good. [4]This is something Prophet Muhammad ﷺ understood and taught, which is likely part of the reason why he was so beloved. He never missed the opportunity to spread love. Don’t assume your child knows you’re proud of them… take the time to tell them. Don’t assume your spouse knows you love them… make it a point to tell them. It is best for us and everyone not to be deprived of feelings of affection and kindness because if you do, you will have stopped goodness and created a void that can be filled with shaitan. The repercussion will also be felt on the day of judgment as we’ve limited the goodness that’s receivable in our accounts.References:[1] Sahih al-Bukhari 6491[2] Sahih Muslim 2593[3] Sahih al-Bukhari 11[4] Sahih Muslim 2592c

Al-Majeed

“The All-Glorious”

Short Summary

The Most Glorious One, The Most Honorable.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Majeed (in Arabic: ٱلْمَجِيدُ), meaning the one who is the most glorious, honorable, dignified, noble, and generous. It is another name that covers several attributes. He is the only one deserving all praise and honor because He is all-glorious.

Arabic Root

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

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Arabic Root:From the root mim-jim-dal (م ج د), which has the following classical Arabic connotations: to be glorious, dignified, majestic, noble, honorable, to be lauded, exalted, sublime, to be liberal, bountiful, and/or exceedingly generous.Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Majeed meaning The All-Glorious One. His excellence is unparalleled as it does not resemble anything else. It is unique and alone. To be all-glorious is not a single standalone attribute but the quality of perfection of several attributes together (similar to how we discuss in the name Al-Jaleel – The Majestic One). Imam Al-Ghazali writes, “Al-Majid the All-Glorious is one who is noble in essence, beautiful in actions, and bountiful in gifts and in favours.” In Ahmad Zarruq’s book The Loftiest Goal in Elucidating Allah’s Most Beautiful Names, he writes, “Al-Majīd comes from al-majd, namely, the furthermost limit of nobility which allows for no additional increase of such quality beyond it, since it is complete in itself and outwardly manifest.”In the Qur’an, it refers to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Al-Majeed once, and it is beautifully paired with the name Al-Hamid (“The Praiseworthy”). After all, the one worthy of praise should be the one whose essence is excellence and nobility. 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) ذُو ٱلۡعَرۡشِ ٱلۡمَجِيدُZul Arshil MajeedEnglish Translation:”Honorable Owner of the Throne,” — (Qur’an 85:15)Now, as the word Majeed is used to describe both the Qur’an and the throne as glorious, it has been perfected and should be viewed with high status and ranking. The Qur’an is a glorious book since it serves as guidance for all of humanity. Of His throne, it is said, “His throne extends over the heavens and the Earth” (Qur’an 2:255) قٓۚ وَٱلۡقُرۡءَانِ ٱلۡمَجِيدِQaaaf; wal Qur aanil MajeedEnglish Translation:”Qaf. By the honored Qur’an…” — (Qur’an 50:1)From Hadith Literature:Ibn Abi Laila reported: Ka’b b. ‘Ujra met me and said: Should I not offer you a present (and added): The Messenger of Allah (ﷺ) came to us and we said: We have learned how to invoke peace upon you; (kindly tell us) how we should bless you. He (the Holy Prophet) said: Say: “O Allah: bless Muhammad and his family as Thou didst bless the family of Ibrahim. Verily Thou art (حَمِيدٌ – hamid) Praiseworthy and (مَجِيدٌ – majeed) Glorious, O Allah.” [1]Reflection:The believer benefits in knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Majeed in two ways. The first is in worship. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ holds all honor and glory, our success is through Allah. Seek His pleasure by sincere and honest devotion to Him. When we recite durood Ibrahim in our salah, we call on the names Al-Hameed and Al-Majeed. He is the one worthy of praise because of the name Al-Majeed, i.e., the perfection of all attributes. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌAllahumma Salli ‘ala Muhammadin wa ‘ala aali Muhammadin, kama sallaita ‘ala Ibrahima wa ‘ala aali Ibrahima innaka Hamidum-Majeed. Allahumma barik ‘ala Muhammadin wa ‘ala aali Muhammadin kama barakta ‘ala Ibrahima wa ‘ala aali Ibrahima innaka Hameedum-Majeed. [2]The second way a believer benefits from learning about Al-Majeed is by understanding that we should work on perfecting our attributes to raise our rank and increase our essence. To be a well-rounded Muslim means to work on our piety, devotion to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, studiousness, affection, kindness, generosity, etc. And to recoil from hypocrisy, falsehoods, and arrogance.References:[1] Sahih Muslim 406a[2] Sahih al-Bukhari 3370