Al-Ba’ith

“The Infuser of New Life”

Short Summary

The Awakener, The Resurrector, The Arouser

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ba’ith (in Arabic: ٱلْبَاعِثُ), meaning the One who chooses who will be awakened and be sent forth. He is the giver of life and who sends light into the world. The One who resurrects His servants after death for reward and/or punishment.

Arabic Root

From the root ba-ayn-tha (ب ع ث), which has the following classical Arabic connotations: to call forth, awaken, to raise up from sleep or death, to resurrect, to delegate, consign, to send, send out, make manifest.

Details

Arabic Root:From the root ba-ayn-tha (ب ع ث), which has the following classical Arabic connotations: to call forth, awaken, to raise up from sleep or death, to resurrect, to delegate, consign, to send, send out, make manifest.Among the Disputed Names:Al-Ba’ith is one of the names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ where there isn’t a consensus. The more common opinion is that Al-Ba’ith is the name of Allah Azzawajal. As we mentioned previously, of the 99 names of Allah, 81 are explicitly mentioned in the Qur’an. The other attributes are derived elsewhere. The scholars’ Ibn al-Arabi, Ibn Hazm, and al-Radwani have excluded this name, whereas al-Ghazali, al-Walid, and Ibn Mandah have recognized it.Al-Ba’ith – The Resurrector:This quality/attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ describes how He will resurrect us from the dead. A final rebirth. He will awaken the dead and infuse them with a new life. It is written by Sheikh Tosun in his book, “He will raise people from their graves and bring out all the actions, thoughts, and feelings that occurred during their liftetime on this earth.” أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَلَمۡ يَعۡيَ بِخَلۡقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧيَ ٱلۡمَوۡتَىٰۚ بَلَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞAwalam yaraw annal laahal lazee khalaqas samaawaati wal arda wa lam ya’ya bikhal qihinna biqaadirin ‘alaaa aiyuhyiyal mawtaa; balaaa innahoo ‘alaa kulli shai’in QadeerEnglish Translation: “Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead? Yes. Indeed, He is over all things competent.” — (Qur’an 46:33) وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٞ لَّا رَيۡبَ فِيهَا وَأَنَّ ٱللَّهَ يَبۡعَثُ مَن فِي ٱلۡقُبُورِWa annas Saa’ata aatiya tul laa raiba feeha wa annal laaha yab’asuman fil quboorEnglish Translation:” And [that they may know] that the Hour is coming – no doubt about it – and that Allah will resurrect those in the graves.” — (Qur’an 22:7)Al-Ba’ith – The Sender:As mentioned in the Qur’an, the name Al-Ba’ith is not mentioned in the noun form, but many verses contain the verb form. For example, “Bā’atha” (He sent, 62:2), following this line, some commentators have mentioned an aspect of this name of sending forth something (for example, His Prophets and His Guidance). The other meaning is being the resurrector, “Yabā’athu” (will they be raised, 64:7). He has absolute power to change the state of a person from sleep to wakefulness. هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولٗا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلٖ مُّبِينٖHuwal lazee ba’atha fil ummiyyeena Rasoolam min hum yatloo ‘alaihim aayaatihee wa yuzakkeehim wa yu’allimuhumul Kitaaba wal Hikmata wa in kaanoo min qablu lafee dalaalim mubeenEnglish Translation: “It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error -” — ( Qur’an 62:2)In this verse and many others which use the verb form, it is used to reference the Prophets (may peace be upon them) and how they were “raised,” “risen,” or “sent” to be a chosen messenger of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and to warn of the inevitable resurrection. وَهُوَ ٱلَّذِي يَتَوَفَّىٰكُم بِٱلَّيۡلِ وَيَعۡلَمُ مَا جَرَحۡتُم بِٱلنَّهَارِ ثُمَّ يَبۡعَثُكُمۡ فِيهِ لِيُقۡضَىٰٓ أَجَلٞ مُّسَمّٗىۖ ثُمَّ إِلَيۡهِ مَرۡجِعُكُمۡ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَWa Huwal lazee yatawaf faakum billaili wa ya’lamu maa jarahtum binnahaari summa yab’asukum feehee liyuqdaaa ajalum musamman summa ilaihi marji’ukum summa yunabbi ‘ukum bimaa kuntum ta’maloon (section 7)English Translation: “And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do.” — ( Qur’an 6:60)Battle of Uhud:In the Qur’an, it was revealed to Prophet Muhammad ﷺ who said the following regarding the martyrs of the battle of Uhud. وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَWa laa tahsabannal lazeena qutiloo fee sabeelillaahi amwaata; bal ahyaaa’un ‘inda Rabbihim yurzaqoonEnglish Translation: “And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,” — ( Qur’an 3:169)Reflection:Most of humanity understands that death is an inevitability. They know of it, but they do not really understand it. They treat death as non-existence, the end of the road, or finality. But the believer understands that death is just act one scene one of this play. In the next scene, we will be brought back and held accountable for all that transpired. We will be held responsible for our actions. This should not be a scary proposition. Rather we should be joyful about this revelation. It brings purpose and meaning to our existence, “Then did you think that We created you uselessly and that to Us you would not be returned?” ( Qur’an 23:115) So the one who understands the name Al-Ba’ith develops greater certainity in the day of resurrection and greater conviction in Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ promise.The name also creates a sense of responsibility within, a duty to ourselves to become better and avoid being a degenerate (i.e., a person with loose morals, corrupt, or showing signs of decline). It was narrated that Aishah said: “The Messenger of Allah ﷺ said to me: ‘O ‘Aishah, beware of (evil) deeds that are regarded as insignificant, for they have a pursuer from Allah. (i.e. accountability).” [1]The realization of death also brings about a sense of urgency. We have, but a limited time on earth, so we should not squander it. It should inspire us to do good and rush to acts loved by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. However you die here is how you will be brought back to life there, so seek good, and you will receive good. Death also brings to the surface the importance of moment-to-moment awareness, like a soldier about to be deployed overseas. They don’t have any time to waste on trivial matters or petty arguments. They let all these things go, which tells you something about their importance. You can even imagine the week leading up to his deployment; he will handle all his affairs and be extremely loving and present. Why wait until the last second on our deathbeds to feel this way? Why wait before we’re deployed and uncertain of the future? Is it because maybe we’re taking tomorrow for granted? At any moment, we have the power to reflect on the name Al-Ba’ith and tap into the truth Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has created this universe as a temporary place. Death is the inescapable reality we will all face. As mentioned in Surah Baqarah, “Indeed we belong to Allah, and indeed to Him we will return.” ( Qur’an 2:156)In many places of the Qur’an, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has referred to as knowledge (ilm) as hayat life. The heart without knowledge (i.e., jahl or Ignorance) is death. So, you can revive yourself by pursuing knowledge and resurrect others by being generous with that information. Imam Ghazali mentions, “Ignorance is the greatest death and knowledge the noblest life. […] Whoever lifts another out of Ignorance to knowledge has already created him anew and revivified him to a blessed life.” References:[1] Sahih (Darussalam) Sunan Ibn Majah 4243

Ash-Shaheed / Ash-Shahid

“The All Observing Witnessing”

Short Summary

The Witness, The All-Observant, The Testifier.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed (in Arabic: ٱلْشَّهِيدُ) meaning the one who is omnipresent and all-observing. There is nothing that we do that goes unnoticed, as He is ever-present and sees everything. His knowledge comprehends all, and He will be the ultimate witness on the day of judgment.

Arabic Root

From the root shin-ha-dal (ش ه د), which has the following classical Arabic connotations: to bear witness, to offer testimony, to have knowledge of, to experience, to be present with.

Details

Arabic Root:From the root shin-ha-dal (ش ه د), which has the following classical Arabic connotations: to bear witness, to offer testimony, to have knowledge of, to experience, to be present with.An Attribute of Ilm (knowledge):To be a witness is an attribute of knowledge. You cannot be a witness without being present or having knowledge or so unique insight or perspective on some matter. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed, THE witness. He is the knower of the Ghayb (the unseen), the things that are concealed or invisible to man. It is because of the attribute of being Ash-Shaheed that on the day of judgment, He will reveal Himself as being the witness to all that has happened. يَعۡتَذِرُونَ إِلَيۡكُمۡ إِذَا رَجَعۡتُمۡ إِلَيۡهِمۡۚ قُل لَّا تَعۡتَذِرُواْ لَن نُّؤۡمِنَ لَكُمۡ قَدۡ نَبَّأَنَا ٱللَّهُ مِنۡ أَخۡبَارِكُمۡۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ,Ya’taziroona ilaikum izaa raja’tum ilaihim; qul laa ta’taziroo lan nu’mina lakum qad nabba annal laahu min akhbaarikum; wa sa yaral laahu ‘amalakum wa Rasooluhoo thumma turaddoona ilaa ‘Aalimil Ghaibi washshahaadati fa yunabbi’ukum bimaa kuntum ta’maloonEnglish Translation: “They will make excuses to you when you have returned to them. Say, ‘Make no excuse – never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.’” — ( Qur’an 9:94) ٱرۡجِعُوٓاْ إِلَىٰٓ أَبِيكُمۡ فَقُولُواْ يَـٰٓأَبَانَآ إِنَّ ٱبۡنَكَ سَرَقَ وَمَا شَهِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا كُنَّا لِلۡغَيۡبِ حَٰفِظِينَIrji’ooo ilaaa abeekum faqooloo yaaa abaanaaa innab naka saraq; wa maa shahidnaaa illaa bimaa ‘alimnaa wa maa kunnaa lilghaibi haafizeenEnglish Translation: “Return to your father and say, “O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen,” — (Qur’an 12:81)This verse also helps us establish a connection to the previous name, Al-Ba’ith – The Resurrector. When we are raised from the grave, we will be held accountable. The only one who can be a judge is the one who has knowledge of the truth, “we did not testify except to what we knew.” Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knowledge is all-encompassing. He is Al-Alim (The All-Knowing) and Al-Khabir (The All-Aware). The explanation of the name Ash-Shaheed is similar to that of those names. We recommend reading the write-up provided for those names to become acquainted with the name of Ash-Shaheed.Now, as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is mentioned throughout the Qur’an a total of 18 times. We will explore a few more verses here: يَوۡمَ يَبۡعَثُهُمُ ٱللَّهُ جَمِيعٗا فَيُنَبِّئُهُم بِمَا عَمِلُوٓاْۚ أَحۡصَىٰهُ ٱللَّهُ وَنَسُوهُۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدٌYawma yab’asuhumul laahu jamee’an fayunabbi’uhum bimaa ‘amiloo; ahsaahul laahu wa nasooh; wallaahu ‘alaa kulli shai’in shaheedEnglish Translation: “On the Day when Allah will resurrect them all and inform them of what they did. Allah had enumerated it, while they forgot it; and Allah is, over all things, Witness.” — (Qur’an 58:6) مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗاMaaa asaabaka min hasanatin faminal laahi wa maaa asaaabaka min saiyi’atin famin nafsik; wa arsalnaaka linnaasi Rasoolaa; wa kafaa billaahi ShaheedaaEnglish Translation: “What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness.” — ( Qur’an 4:79) سَنُرِيهِمۡ ءَايَٰتِنَا فِي ٱلۡأٓفَاقِ وَفِيٓ أَنفُسِهِمۡ حَتَّىٰ يَتَبَيَّنَ لَهُمۡ أَنَّهُ ٱلۡحَقُّۗ أَوَلَمۡ يَكۡفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدٌSanureehim Aayaatinaa fil aafaaqi wa feee anfusihim hattaa yatabaiyana lahum annahul haqq; awa lam yakfi bi Rabbika annahoo ‘alaa kulli shai-in ShaheedEnglish Translation: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?” — ( Qur’an 41:53)Tip to help memorize the meaning of this name:To help remember the meaning of Ash-Shaheed, it can be useful to make the connection in your mind with this name and the shahadah (the testimony of faith), Ashhadu an la ilaha ill-Allah was ashhadu anna Muhammadan abduhu wa rasuluh (I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammad is his servant and Messenger).[1] Here ashhadu means, “I bear witness,” “I testify” and the name of Allah Ash-Shaheed is, “The Witnesser,” “The Testifier.” Reflection:The believer benefits from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed. As we mentioned in previous names, it makes us cognizant of our actions. We will be held responsible on the day of judgment, so unattractive qualities within ourselves (e.g., envy, anger, pride, back-biting, etc.) should be conquered as these emotions work against you. This name also encourages humility, admitting mistakes, taking ownership over your actions, and seeking forgiveness from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. So on that day, these mistakes will already be wiped from your account.Remember Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is enough for you as a witness. Whatever good you do, if no one sees or recognizes it, it doesn’t matter as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sees all. Nothing goes unaccounted for. Having this knowledge allows a person to drop all forms of pettiness. Who cares if you did something good for someone and it wasn’t reciprocated. You invited them to your wedding, but they didn’t invite you. Allah is the witness, don’t let others’ lack of care affect the good you can do.References:[1] Sahih (Darussalam) Sunan An Nasai (632) and Sunan Ibn Majah (470) | The Messenger of Allah ﷺ in the hadith said: Whoever performs Wudu and does it well, then says the shahadat. Eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes.

Al-Haqq

“The Absolute Truth”

Short Summary

The Truth, The Real, The Embodiment of Truth.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Haqq (in Arabic: ٱلْحَقُّ), meaning: the only reality, the one who is the embodiment of truth, the absolute. Since He is the sole and true God, He has every right to be worshipped. His essence is unavoidable and unchanged.

Arabic Root

From the root ha-qaf-qaf (ح ق ق), which has the following classical Arabic connotations: to be suitable, to the requirements of wisdom, justice, truth or fact. To be in accord with the needs of the situation, to be true, right, just, proper. To be genuine, authentic, real, sound, substantial. To be established, confirmed as fact. To be necessary, requisite, justified.

Details

Arabic Root:From the root ha-qaf-qaf (ح ق ق), which has the following classical Arabic connotations: to be suitable, to the requirements of wisdom, justice, truth or fact. To be in accord with the needs of the situation, to be true, right, just, proper. To be genuine, authentic, real, sound, substantial. To be established, confirmed as fact. To be necessary, requisite, justified.Allah’s Truth:Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ very essence is the truth. There are many layers of His truth. For example, His word is truth (the Qur’an and Messengers), our meeting with Him is truth (resurrection), and His promise is truth (heaven and hell). The truth, by definition, is also never changing. It’s absolute or certain. In this manner, only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the truth. His existence is enduring and forever. Everything but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ slowly deteriorates, so how can we trust in anything but Him. The Qur’an mentions, “Indeed, what you are promised is to occur. So when the stars are obliterated And when the heaven is opened And when the mountains are blown away And when the messengers’ time has come… For what Day was it postponed? For the Day of Judgement.” (Qur’an 77:7-13) ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِ ٱلۡبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُZaalika bi annal laaha Huwal Haqqu wa anna maa yad’oona min doonihil baatilu wa annal laaha Huwal ‘Aliyyul Kabeer (section 3)English Translation: “That is because Allah is the Truth, and that what they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.” — (Qur’an 31:30)The understanding that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the embodiment of truth is also a testimony to His judgment and knowledge as being perfect. With this understanding, we should adhere to the guidance He set forth. Sometimes, we may find restrictions that seem inconvenient or without cause, but we should realize that we don’t always know what’s best for us. We must trust Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best. Therefore the believer should show self-restraint and be subservient to the truth. فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلۡحَقُّۖ فَمَاذَا بَعۡدَ ٱلۡحَقِّ إِلَّا ٱلضَّلَٰلُۖ فَأَنَّىٰ تُصۡرَفُونَFazaalikumul laahu Rabbukumul haqq; famaazaa ba’dal haqqi illad dalaalu fa anna tusrafoonEnglish Translation:” For that is Allah, your Lord, the Truth. And what can be beyond truth except error? So how are you averted?” — (Qur’an 10:32) ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۚ أَلَا لَهُ ٱلۡحُكۡمُ وَهُوَ أَسۡرَعُ ٱلۡحَٰسِبِينَSumma ruddooo ilallaahi mawlaahumul haqq; alaa lahul hukmu wa Huwa asra’ul haasibeenEnglish Translation: “Then are men returned unto Allah, their protector, the (only) reality: Is not His the command? and He is the swiftest in taking account.” — (Qur’an 6:62) ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّهُۥ يُحۡيِ ٱلۡمَوۡتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞZaalika bi annal laaha Huwal haqqu wa annahoo yuhyil mawtaa wa annahoo ‘alaakulli shai’in QadeerEnglish Translation: “That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent” — (Qur’an 22:6) 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)What is truth? Many think truth is science, but this is false. There is no objective truth in science. Rather science’s whole objective is to disprove that which we currently know. Only in the failure to disprove do we develop some kind of understanding of what is “true,” i.e., until it is disproven. This is the scientific process. Its goal is not to provide conclusions but to provide a model of reality consistent with the collective observations of humanity sustained over time. Things that have been “true” for thousands of years are things that have been thoroughly tested and therefore earned a higher degree of trust. Even then, paradigm shifts exist. There was a time when the predominant view was that the Earth was flat and not round. At one point, diabetes patients were encouraged to eat sugar because it seemed their bodies were just good at removing sugar from their system. So to compensate, doctors suggested eating more sugar to make up for the loss. They only discovered this was not the case through trial and error. It’s hard to know the things we don’t know. Every generation should have fewer blindspots than the previous, so we can have more confidence now than at any time in the past.[1] But that’s not to say blindspots don’t or can’t exist. What if the reality we know today is just an illusion? A limitation of our sensory organs or the first layer of a larger painting? We may never know whether our observations are real or just shadows of what is real. The Qur’an states, “The life of this world is nothing but delusion” (Qur’an 57:20). So we’ve come to the point where we must accept that we know close to nothing. It’s freeing… we realize how little anybody knows, and that’s a good place to start as it opens the door for humility and exposes us to the openness of all possibilities. The one and only absolue truth we can be sure of is la ilaha illallah muhammadur rasulullah, “There is no deity but Allah. Prophet Muhammad ﷺ is His messenger.”Abu Hanifa and The Atheist:Ibn Abi al-‘Izz reported: It is said that Abu Hanifa, may Allah have mercy on him, was approached by some philosophers who intended to discuss with him the oneness of Allah’s Lordship. Abu Hanifa said, “Before we discuss this question, tell me what you think about a boat in the Euphrates, which goes to shore, loads itself with food and other things, then returns, anchors and unloads all by itself, without anyone sailing or controlling it?” They said, “This is impossible.” Abu Hanifa said, “If it is impossible with a boat, then how is it possible for the world, in all its vastness, to move by itself?” The point Abu Hanifa makes is that underlying every assertion – the one who causes it to be is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. These things don’t need to be exclusive of one another; they can coexist. To be a believer in science is to be a witness and see Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. You observe and appreciate the manifestation of His creation.Supplications which include the name Al-Haqq:It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) used to say in his Talbiyah: “Labbaika ilahal-haqq, labbaika (Here I am, O god of Truth, here I am).” [2]Narrated Ibn Abbas: When the Prophet (ﷺ) got up at night to offer the Tahajjud prayer, he used to say:[3]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 anta (or la ilaha ghairuka)English 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.”Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Haqq (The Truth). We live following the message of Islam to receive His promise. The Qur’an is the book of truth coming from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. It teaches us the basics of enjoying life while honoring our duties. It provides a blueprint for how we should structure our life, what kind of person we should be, the importance of this life, and the greater significance of the next.References:[1] As an aside – This is not meant to be an anti-science remark or stance. I understand it can be controversial, especially with the pandemic and vaccines. The described scientific process is the closest approximation to what is true, but it’s far from objective truth. Advocate for skepticism within reason and avoidance of becoming cynical without cause.[2] Sahih (Darussalam) Sunan Ibn Majah 2920[3] Sahih Al-Bukhari 1120

Al-Wakeel

“The Trustee”

Short Summary

The Universal Trustee, The Disposer of Affairs, The Trustworthy.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Wakeel (in Arabic: ٱلْوَكِيلُ), the one and only who can be trusted with all our affairs. He is the supreme trustee, guardian, and administrator. A believer understands the rewards of his efforts come from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and therefore He entrusts his faith fully in Him.

Arabic Root

From the root waw-kaf-lam (و ك ل), which has the following classical Arabic connotations: to appoint or entrust for the care or management of something, to have a commissioned agent, a guardian of one’s interests, to rely upon, confide in, lean upon, submit to.

Details

Arabic Root:From the root waw-kaf-lam (و ك ل), which has the following classical Arabic connotations: to appoint or entrust for the care or management of something, to have a commissioned agent, a guardian of one’s interests, to rely upon, confide in, lean upon, submit to.Who can we trust?Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Wakeel, the one to be entrusted with all of our affairs. This relationship is entirely voluntary; it is on the part of the believer to recognize that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the authority we should trust. An authoritarian leader, a corrupt government, or an institution may try to make the people dependent on them to enforce being entrusted out of necessity. But the reality is they are deficient and clawing to hold onto power. They cannot fulfill the demands of all the people. They are limited in capacity and resources. Secondly, whether they realize it or not, their existence is finite. Only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ existence is eternal. Therefore it would be wise for us to bring our affairs to the one who can act on them long after we’re gone. Only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has that kind of power, longevity, and capacity. He is the only deity deserving of having all matters entrusted to Him.Sheikh Tosun Bayrak mentions of this name, “He completes the work left to Him without leaving anything undone.” People think of themselves as capable, but it is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who allows for everything. It’s like if you were a duck floating in a pond while it’s been raining, and you keep going up in the world. After some time, you think it’s you and not the rain. You may say to yourself, “I must be one good duck.” Realize Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ gives people specific tests of wealth and poverty or success and failure. The question in each circumstance is how will they respond to these happenings? Who will they turn to help handle their affairs?Imam Ghazali writes, “But those so entrusted may be distinguished into one entrusted with some things (and that one is deficient) or one to whom everything is entrusted, and this is none but God – may He be praised and exalted.” Only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is trustworthy, knowledgable, and has the complete power to protect and provide the best care for His servant. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the all compassionate, the all powerful, the all wise. Allah is sufficient for you as a guardian, and belief and trust in this is the meaning of tawakkul. This does not excuse the need for one to provide for themselves, a true believer understands they must apply themselves to the best of their abilities. But it is Allah who decides to do what He wills and controls the outcome.Hadith of the camel:This concept is beautifully illustrated in the famous hadith. 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] There is no need to over complicate such a simple life philosophy. Complete trust and faithfulness in Allah’s plan invite peace into your life. Worldly pursuit, ambitions, and not meeting your expectations cause misery and anxiety. Acceptance frees the mind from the prison it creates. Supplication of Prophet Muhammad ﷺ:The name Al-Wakeel was also invoked in a du’a of Prophet Muhammad ﷺ. He recited this du’a at a time of distress, at a time when he needed His Lord to help him overcome the adversity he faced. He suffered a great loss to Abu Sufyan in the battle of Uhud. His army of 700 fought against 3000 Meccan soldiers. The losses of Uhud reported 70 Muslims were killed, and only 22 of the 3000 Medinan soldiers had died. Prophet Muhammad himself was injured and bloodied in battle. You can imagine the conviction he had when he said these words. The morale among his companions was low, yet he recited these words as revealed in Surah Imran. ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنٗا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُAllazeena qaala lahumun naasu innan naasa qad jama’oo lakum fakhshawhum fazaadahum emaananw wa qaaloo hasbunal laahu wa ni’mal wakeelEnglish Translation: “Those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them.’ But it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah, and [He is] the best Disposer of affairs.’” — ( Qur’an 3:173)The part of the ayat which contains the du’a has been bolded for your reference. This was also mentioned in the hadith narrated by Ibn Abbas:” ‘Allah is Sufficient for us and He Is the Best Disposer of affairs,’ was said by Abraham when he was thrown into the fire; and it was said by Muhammad.” [2] Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ takes care of all those who turn to Him in their time of need. We may trust our spouse, friends, or family, but in the truest sense, they can’t hold the title of being “the trustee.” وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًاWa lillaahi maa fis samaawaati wa maa fil ard; wa kafaa billaahi WakeelaaEnglish Translation:” And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.” — (Qur’an 4:132) رَّبُّ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذۡهُ وَكِيلٗاRabbul mashriqi wal maghriibi laaa ilaaha illaa Huwa fattakhizhu wakeelaaEnglish Translation:” [He is] the Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs.” — (Qur’an 73:9)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.” [3]Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Wakeel. Just like the bird who goes out in search of food every day and finds its sustenance, the one who trusts in Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ plan will be taken care of. That’s not to say there won’t be any struggle. The bird still has to leave the nest in search of food – principles like the early bird getting the worm still have merit. Personal effort is a necessary precursor for change. However, the outcome of that effort is up to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. In the Qur’an, it says, “for each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves.” ( Qur’an 13:11) It’s unreasonable to expect different results if you continually repeat the same old habits. If you want to see change, you have to change. Surrender to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, make du’a for whatever it is you wish, and work in pursuit towards that goal. ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡۖ لَآ إِلَٰهَ إِلَّا هُوَۖ خَٰلِقُ كُلِّ شَيۡءٖ فَٱعۡبُدُوهُۚ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٞZaalikumul 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 6:102)References:[1] Hasan (Darussalam) Jami at-Tirmidhi 2517[2] Sahih Bukhari 4563[3] Hasan (Darussalam) Jami` at-Tirmidhi 2344

Al-Qawiyy / Al-Qawi

“The All-Strong”

Short Summary

The Most Strong, Perfect Power, The One with inexhaustible strength.

Long Summary

Allah ٱلْقَوِيُّ is Al-Qawiyy (in Arabic: ٱلْقَوِيُّ), meaning the one who commands all power and whose strength is unparalleled to anything else. His strength is truly unlimited and inexhaustible. Man’s strength does not compare to that of Allah the Almighty.

Arabic Root

From the root qaf-waw-ya (ق و ي), which has the following classical Arabic connotations: to be strong, vigorous, potent, to be robust, hardy, sturdy, to have sufficient strength or power, to prevail over.

Details

Arabic Root:From the root qaf-waw-ya (ق و ي), which has the following classical Arabic connotations: to be strong, vigorous, potent, to be robust, hardy, sturdy, to have sufficient strength or power, to prevail over.The name Al-Qawiyy (sometimes written as Al-Qawi) is mentioned a total of nine times in the Qur’an. It refers to Allah’s attribute of being strong. The one who has perfect power. He is eternal; death is not something that touches Him. From Ayatul Kursi, “Neither drowsiness overtakes Him nor sleep.” (Qur’an 2:255) No weakness or deficiencies reach Him. His strength is inexhaustible and overcomes all.He is the most strong. To be strong is a broader concept than power or some manifestation of physical strength. In a sense it describes Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ entity as being perfected. He does not suffer from any weakness, whether it be His sight, hearing, judgment, or knowledge. He can provide whatever for whomever. With regard to His life, it is absolutely enduring forever. He is strong in all aspects – there are no exceptions.Because of His perfect strength, we rely upon Him for our success alone. Given a choice between two leaders, you would likely choose the one whose power was unmatched (assuming they are not morally corrupt). Similarily, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has unlimited capacity and possess superior judgement. He is the only one who can provide the comfort and protection we seek. For this reason, this name is often mentioned in pairs with Al-Aziz (The Mighty) or Al-Matin (The Firm). Imam Al-Ghazali has noted, “Strength indicates perfect power, while firmness indicates intensification of strength.” Allah’s decree is immovable. Whatever He wills will happen, and nothing can prevent it. قَالَتۡ إِحۡدَىٰهُمَا يَـٰٓأَبَتِ ٱسۡتَـٔۡجِرۡهُۖ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِيُّ ٱلۡأَمِينُQaalat ihdaahumaa yaaa abatis taajirhu inna khaira manistaajartal qawiyyul ameenEnglish Translation: “One of the women said, ‘O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.’” — (Qur’an 28:26) مَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌMaa qadrul laaha haqqa qadrih; innal laaha la Qawiyyun ‘AzeezEnglish Translation:”They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might.” — (Qur’an 22:74) ٱللَّهُ لَطِيفُۢ بِعِبَادِهِۦ يَرۡزُقُ مَن يَشَآءُۖ وَهُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُAllahu lateefum bi’ibaadihee yarzuqu mai yashaaa’u wa Huwal Qawiyyul ‘Azeez (Section 2)English Translation:”Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might.” — (Qur’an 42:19)Reflection: He has unlimited capability and should be feared in the sense that if He chose to go against you, you would be helpless. In the Qur’an, “If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.” (Qur’an 3:160) Nothing is able to stand on its own. There is a consequence when we exercise or use any strength or power. In a physical sense, for example, in lifting weights, we get tired and need to rest. There is a limit to what we’re capable of. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not get tired. He created the entirety of the universe with ease and can do so many times over. Our moment-to-moment existence is because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sustains it until the appointed time. There is not a thing that has indepence or strength but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Supplication of Prophet Muhammad ﷺ:It was narrated that Abu Musa said: “The Prophet ﷺ heard me saying: ‘La hawla wa la quwwata illa billah (there is no power and no strength except with Allah).’ He said: ‘O ‘Abdullah bin Qais! Shall I not tell you of a word which is one of the treasures of Paradise?’ I said: ‘Yes, O Messenger of Allah.’ He said: ‘Say: La hawla wa la quwwata illa billah (There is no power and no strength except with Allah).’” [1]From this comes humility in understanding whatever strength or ability we possess, it is from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We should derive power and confidence from our belief in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This is like when Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ commanded Musa (as) with His message to “Go to Firaawn; (Pharaoh) Indeed, he has transgressed.” (Qur’an 20:24) Can you imagine criticizing any King, let alone the tyrannical King of Egypt, and say to him that he has transgressed? It is quite paradoxical; our fear in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ should be a source of courage and strength in this life to do what is right. To stand up in the face of injustice and to try and aid those oppressed. The strong believer is the one who believes in the most strong, Al-Qawiyy. لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِۖ وَأَنزَلۡنَا ٱلۡحَدِيدَ فِيهِ بَأۡسٞ شَدِيدٞ وَمَنَٰفِعُ لِلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلۡغَيۡبِۚ إِنَّ ٱللَّهَ قَوِيٌّ عَزِيزٞLaqad arsalnaa Rusulanaa bilbaiyinaati wa anzalnaa ma’ahumul Kitaaba wal Meezaana liyaqooman naasu bilqist, wa anzalnal hadeeda feehi baasun shadeedunw wa manaafi’u linnaasi wa liya’lamal laahu many yansuruhoo wa Rusulahoo bilghaib; innal laaha Qawiyyun AzeezEnglish Translation:”We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will).” — (Qur’an 57:25) وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُواْ بِغَيۡظِهِمۡ لَمۡ يَنَالُواْ خَيۡرٗاۚ وَكَفَى ٱللَّهُ ٱلۡمُؤۡمِنِينَ ٱلۡقِتَالَۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزٗاWa raddal laahul lazeena kafaroo bighaizihim lam yanaaloo khairaa; wa kafal laahul mu’mineenal qitaal; wa kaanal laahu Qawiyyan ‘Azeezaa English Translation:”And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle, and ever is Allah Powerful and Exalted in Might.” — (Qur’an 33:25)Hadith on what makes a believer strong:It was narrated that Abu Hurairah said: “The Messenger of Allah (ﷺ) said: ‘The strong believer is better and more beloved to Allah than the weak believer, although both are good. Strive for that which will benefit you, seek the help of Allah, and do not feel helpless. If anything befalls you, do not say, “if only I had done such and such,” rather say “Qaddara Allahu wa ma sha’a fa’ala (Allah has decreed, and whatever he wills, He does).” For (saying) ‘If’ opens (the door) to the deeds of Satan.’” [2]References:[1] Sahih (Darussalam) Sunan Ibn Majah 3824[2] Sahih (Darussalam) Sunan Ibn Majah 79

Al-Matin / Al-Mateen

“The Firm One”

Short Summary

The One with extreme Power which is un-interrupted and He does not get tired.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Matin (in Arabic: ٱلْمَتِينُ), meaning His power is steadfast. It is the same as it was yesterday and will remain tomorrow. He is ever-constant and firm.

Arabic Root

From the root mim-ta-nun (م ت ن), which has the following classical Arabic connotations: to be strong, stout, firm, hard, to be solid, robust, to be steadfast, certain, sure, to possess any quality in a strong degree, the hard outer or apparent part of something, elevated and hard ground.

Details

Arabic Root:From the root mim-ta-nun (م ت ن), which has the following classical Arabic connotations: to be strong, stout, firm, hard, to be solid, robust, to be steadfast, certain, sure, to possess any quality in a strong degree, the hard outer or apparent part of something, elevated and hard ground.The names Al-Qawiyy (The Strong) and Al-Matin (The Firm) are often grouped together for being closely related in their meaning. The distinction is Al-Qawiyy refers to Allah’s strength, He possesses perfect power. Al-Matin/Al-Mateen is an extension of His strength but focuses on its intensity. It refers to the quality of being solid, unwavering, and unshakable. When this name is paired with the name Ar-Razzaq, it means His provision is firm. Nothing disrupts its flow – no force can disrupt or weaken it. When paired with the name Al-Qawiyy, it means His strength is firm. Nothing can challenge or cause Him difficulty. So, it is generally stated that Al-Matin is the perfection of His power, and it can’t be counteracted or resisted. إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُInnal laaha Huwar Razzaaqu Zul Quwwatil MateenEnglish Translation:”Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.” — (Qur’an 51:58)There is only one instance of the name Al-Mateen in the Qur’an. There are many other verses where Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ describes His plan as being firm. We can’t comprehend the nuances and intricacies of His plans, but we know His plans are without flaws and will be acted out. “And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is Acquainted with that which you do.” (Qur’an 27:88) and “Allāh has written [i.e., decreed], ‘I will surely overcome, I and My messengers.’ Indeed, Allāh is Powerful and Exalted in Might.” (Qur’an 58:21) وَأُمۡلِي لَهُمۡۚ إِنَّ كَيۡدِي مَتِينٌWa umlee lahum; inna kaidee mateenEnglish Translation:”And I will give them time. Indeed, my plan is firm.” — (Qur’an 7:183) وَأُمۡلِي لَهُمۡۚ إِنَّ كَيۡدِي مَتِينٌWa umlee lahum; inna kaidee mateenEnglish Translation:”And I will give them time. Indeed, My plan is firm.” — (Qur’an 68:45)Reflection:The believer benefits from learning about how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mateen. We recognize the importance of remaining firm in both the good and the bad. We must understand in life, we are either coming out of some difficulty or heading towards one. It’s going to happen; life is a joyful experience mixed with some sadness. It’s the way of life for everyone – to believe otherwise would be naïve. We don’t think anything can ever go wrong when things are going well. And when things are bad, we feel as though they will remain bad forever.We must try our best to be firm in our patience and in our deen. Anas said, “The Prophet, may Allah bless him and grant him peace, most frequently said, “O Allah, O Overturner of hearts, make my heart firm in Your deen.”[1] Firmness in faith means flexibility with what Allah has planned for us. The trials of life are not unique to us; many have gone through something similar. Don’t ask how to avoid the winters. That’s not a possibility. Instead, we need to learn how to prepare and handle them. Some winters will be short, others will be long, and they will regularly come after fall. When it comes, remember firmness and resolve in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Say, “la hawla wala quwwata illa billahil aliyyil azim”, “there is no power and no strength except with Allah.” Be firm in your faith and trust that whatever test Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given you that it is within your capacity to solve.It was narrated from Al Bara bin Azib that the Prophet said: “Allah will keep firm those who believe, with the world that stands firm in this world, and in the Hereafter. This was revelated concerning the torment in the grave. It will be said to him (the deceased: ‘Who is your Lord?’ and he will say: ‘My Lord is Allah and my Prophet is Muhammad. That is what is (the meaning of) His saying: Allah will keep firm those who believe, with the word that stands firm in this world, and in the Hereafter”. [2]References:[1] Sahih (Al-Albani) Al-Adab Al-Mufrad 683[2] Sahih (Darussalam) Sunan an-Nasa’i 2057

Al-Waliy / Al-Wali

“The Protecting Associate”

Short Summary

The Protecting Friend, The Supporter, The Patron.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Waliy (in Arabic: ٱلْوَلِيُّ), meaning the true protector. He is supportive and loves His servants, protecting them from evil. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ wants victory for us and will guide mankind towards the path of righteousness.

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, 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, to defend, guard (lit. friendly dealing), to be in charge, to turn one toward something, to be the master, owner, lord.Al-Waliyy refers to the attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ being a close friend or ally. He wants you to know you’re protected, supported, and looked after. He provides them with peace, guidance, and success in this life and the hereafter. Now, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is also Al-Khaliq (The Creator), and we understand this to mean that we are His servants. But this is just one categorization of our possible relationship with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. There are a group of people who are His friends/allies called awliyah of Allah, friends of Allah (awliyah is the plural of wali). وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَWa mai yatawallal laaha wa Rasoolahoo wallazeena aamanoo fa inna hizbal laahi humul ghaaliboon (section 8)English Translation:”And whoever is an ally of Allah and His Messenger and those who have believed – indeed, the party of Allah – they will be the predominant.” — (Qur’an 5:56)Awliyah of Allah:On the authority of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah ﷺ said, “Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’” [1]We can read about who the awliyah of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are, but we should realize it’s a status that is within our grasp. We should not read these stories without feeling inspired that it’s possible for us. The Qur’an states by being a believer, you are a friend of His. The question then is how can one become the foremost elect of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. The answer is simple, but the practice is hard. It’s to be dutiful and fulfill your obligations. To do good and obey His commands. Once that’s established, go the extra mile and taste the sweetness in involuntary acts which are encouraged but not mandatory. Sheikh Tosun Bayrak writes, “There is neither fear nor sadness for them (referring to the believer), for they do not know any other friend but Allah. They fear nothing except opposing Allah’s pleasure.” 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) إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٰكِعُونَInnamaa waliyyukumul laahu wa Rasooluhoo wal lazeena aamanul lazeena yuqeemoonas Salaata wa yu’toonaz Zakaata wa hum raaki’oonEnglish Translation:”Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” — (Qur’an 5:55)We can see from these verses, Waliyy is mentioned as an ally, a working partner who ensures success for the believer. This encompasses one meaning of Waliyy. It can also refer to protection, as in the case of guardianship. For example, in Arabic, أولياء means parents, and someone who has “Wilayah” is said to be the authority, ruler, or legal guardian. Verses from the Qur’an that reflect this quality of Al-Wali: وَهُوَ ٱلَّذِي يُنَزِّلُ ٱلۡغَيۡثَ مِنۢ بَعۡدِ مَا قَنَطُواْ وَيَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِيُّ ٱلۡحَمِيدُWa Huwal lazee yunazzilul ghaisa min ba’di maa qanatoo wa yanshuru rahmatah; wa Huwal Waliyyul HameedEnglish Translation:”And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy.” — (Qur’an 42:28) إِنَّ وَلِـِّۧيَ ٱللَّهُ ٱلَّذِي نَزَّلَ ٱلۡكِتَٰبَۖ وَهُوَ يَتَوَلَّى ٱلصَّـٰلِحِينَInna waliyyial laahul lazee nazzalal Kitaaba wa Huwa yatawallas saaliheenEnglish Translation:”Indeed, my protector is Allah, who has sent down the Book; and He is an ally to the righteous.” — (Qur’an 7:196)Reflection:The story of Prophet Yusuf draws many parallels to Prophet Muhammad (may peace be upon them). Both were separated from their parents early in their childhood. They faced harm from the people closest to them. Yusuf (as) brothers thought about killing him, and Abu Lahab opposed protecting his nephew and used to publicly humiliate him by casting rocks and leaving excrement at his door. Those closest to them failed to provide support. Aziz, who cared for Yusus (as), acted out in his self-interest betraying Yusuf, leading to his arrest and imprisonment. And how did they respond? They turned to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, the only true friend a person needs. Yusuf (as) made the du’a Anta waliyyee fid dunyaa, “You are my protector in this world and in the Hereafter.” (Qur’an 12:101) They are not hurt by anyone or anything because they have no expectations of others. They believe all matters are in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ care. If you turn to Him in pleasing ways, He will grant you care and protection. It may not be as you want it to be, but trust Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best.For a second, imagine what it would feel like to be part of an inner circle of a kind King or someone of immense worldly success; you would be grateful for being in such a lucky position. You wouldn’t want to break the trust and confidence that person has in you. Similarily, the believer benefits in knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Wali. He has not left any of His believers stranded. He is the best friend anyone could ask for. He’s the source of true success in this life and the next. We should engage in activities beloved by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that would raise our ranks within the inner circle of believers to try and grow nearer to Him. إِنَّهُمۡ لَن يُغۡنُواْ عَنكَ مِنَ ٱللَّهِ شَيۡـٔٗاۚ وَإِنَّ ٱلظَّـٰلِمِينَ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۖ وَٱللَّهُ وَلِيُّ ٱلۡمُتَّقِينَInnahum lany yughnoo ‘anka minal laahi shai’aa; wa innaz zaalimeena ba’duhum awliyaaa’u ba’dinw wallaahu waliyyul muttaqeenEnglish Translation:”Indeed, they will never avail you against Allah at all. And indeed, the wrongdoers are allies of one another; but Allah is the protector of the righteous.” — (Qur’an 45:19)References:[1] Sahih al-Bukhari 6502 & Hadith #38 an-Nawawi

Al-Hameed / Al-Hamid

“The Praiseworthy”

Short Summary

The Praiseworthy, The Laudable one.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hameed (in Arabic: ٱلْحَمِيدُ), meaning the one worthy of praise. He qualifies as the praiseworthy one because of all His attributes and because He has given us what we have. He is the only one deserving in every manner of praise, and He should be exalted. Join in extolling him by repeating ‘al-hamdu lillah, meaning ‘praise be to Allah.’

Arabic Root

From the root ha-mim-dal (ح م د), which has the following classical Arabic connotations: to praise, to laud with deep feelings of adoration and submission to praise one for something done by that one’s own will to speak well of, honor, commend to eulogize.

Details

Arabic Root:From the root ha-mim-dal (ح م د), which has the following classical Arabic connotations: to praise, to laud with deep feelings of adoration and submission to praise one for something done by that one’s own will to speak well of, honor, commend to eulogize.Connecting this name with Surah Fatiha:In the first two ayat of the Qur’an, it is written, Bismillah hir rahman nir raheem, Alhamdu lillaahi Rabbil ‘aalameen note the word, Al-hamd meaning, “[All] praise and thanks” and continues lillaahi “be to Allah.” It then goes onto list several reasons why:(1) Rabbil ‘aalameen – He is the “Lord of the worlds”(2) Ar-Rahmaan – He is “The Entirely Merciful”(3) Ar-Raheem – He is “the Especially Merciful”(4) Maaliki Yawmid-Deen – He is “The Master [Ruling judge] of the Day of Recompense.”This affirms Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being Al-Hameed (the praiseworthy one) and the natural response to such a realization would be Iyyaaka na’budu wa lyyaaka nasta’een “It is You we worship and You we ask for help.”From Surah Fatiha, we understand it is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who’s the source of all gifts. He’s the Lord of the worlds, giving us life and intellect. He’s surrounded us with beauty and love. He is the ruling judge on the day of recompense, but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ prefaced this first by telling us that He is Ar-Rahman and Ar-Raheem – The Most Beneficent and The Most Merciful. Hence, He is the all-praiseworthy. We should feel the weight behind the words we speak. For example, in saying alhamdulillah, we recognize that He alone is worthy of all praise. Through our words and actions, we praise Him, and if we are mindful of the reason behind the words we say as we say them, we can’t help but be overcome with gratitude.Al-Hameed is mentioned throughout the Qur’an 17 times, and we’ll examine a few ayat to further understand this attribute. يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَٰتِ مَا كَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِيٌّ حَمِيدٌYaaa ‘ayyuhal lazeena aamanooo anfiqoo min taiyibaati maa kasabtum wa mimmaaa akhrajna lakum minal ardi wa laa tayammamul khabeesa minhu tunfiqoona wa lastum bi aakhizeehi illaaa an tughmidoo feeh; wa’lamooo annal laaha Ghaniyyun HameedEnglish Translation:”O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.” — (Qur’an 2:267) ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِۗ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُAllazeeena yabkhaloona wa yaamuroonan naasa bil bukhl; wa many yatawalla fa innal laaha Huwal Ghaniyyul HameedEnglish Translation:”[Those] who are stingy and enjoin upon people stinginess. And whoever turns away – then indeed, Allah is the Free of need, the Praiseworthy.” — (Qur’an 57:24) وَلَقَدۡ ءَاتَيۡنَا لُقۡمَٰنَ ٱلۡحِكۡمَةَ أَنِ ٱشۡكُرۡ لِلَّهِۚ وَمَن يَشۡكُرۡ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِيٌّ حَمِيدٞWa laqad aatainaa Luqmaanal hikmata anishkur lillaah; wa many yashkur fa innamaa yashkuru linafsihee wa man kafara fa innal laaha Ghaniyyun HameedEnglish Translation:”And We had certainly given Luqman wisdom [and said], “Be grateful to Allah.” And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] – then indeed, Allah is Free of need and Praiseworthy.” — (Qur’an 31:12) ۞يَـٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَآءُ إِلَى ٱللَّهِۖ وَٱللَّهُ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُYaaa ayyunhan naasu antumul fuqaraaa’u ilallaahi wallaahu Huwal Ghaniyyul HameedEnglish Translation:”O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” — (Qur’an 35:15)Exploring Al-Ghaniyy and Al-Hamid:As we mentioned previously, exploring the association of these names provides clarity. It allows for a holistic understanding giving further insight into who Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is. For example, we have Al-Ghaniyy (The Self-Sufficient – coupled 10 times), Al-Azeez (The Mighty one – 3 times), Al-Hakim, Al-Majid, and Al-Wali (The Wise, The Glorious, and The Patron – each paired 1 time).In the previous verses, we see the pairing of Al-Ghaniyy (The Self-Sufficient One) with Al-Hameed. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ would be worthy of praise even if no one existed. Imam al-Ghazali writes that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is “Praised by the virtue of His praise of Himself from eternity.” He is self-sufficient and free from the need of praise. We praise Him because we are in need. Ibn Arabi wrote in his book, “He is His own praiser, the one who praises Himself […] This is the height of generosity (karam): first, He gives you, and then He Praises you for what He has given you.” This is analogous to how we often know the creator and praise them for their inventions. They are beloved and become heroes in some sense, prime example is Elon Musk. The creator of the universe, the master inventor is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This should shape our behavior to praise Him even though He does not need it for His sustenance. لَّا يَأۡتِيهِ ٱلۡبَٰطِلُ مِنۢ بَيۡنِ يَدَيۡهِ وَلَا مِنۡ خَلۡفِهِۦۖ تَنزِيلٞ مِّنۡ حَكِيمٍ حَمِيدٖLaa yaateehil baatilu mim baini yadaihi wa laa min khalfihee tanzeelum min Hakeemin HameedEnglish Translation:”Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy.” — (Qur’an 41:42) وَهُوَ ٱلَّذِي يُنَزِّلُ ٱلۡغَيۡثَ مِنۢ بَعۡدِ مَا قَنَطُواْ وَيَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِيُّ ٱلۡحَمِيدُWa Huwal lazee yunazzilul ghaisa min ba’di maa qanatoo wa yanshuru rahmatah; wa Huwal Waliyyul HameedEnglish Translation:”And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy.” — (Qur’an 42:28)Exploring Al-Hakeem/Al-Waliyy and Al-Hamid:In these verses, it mentions Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Al-Waliyy (The Protecting Associate). Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ gives people what they need, when they need it. He “sends down rain after they had despaired and spreads His mercy.” In the ayah, rain is said as symbolic of nourishment or, as other commentators interpret it, spiritual or divine inspiration. We understand whatever is decreed by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ there is wisdom in it. We may not understand it, and we don’t necessarily need to. The veil may be lifted with the passage of time to see the blessings in some of our hardships. But regardless of what happens, remain dutiful to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and be patient because whatever He has ordered will ultimately be for their benefit.Dealing with a tragedy:The pairing of names helps us to see that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hameed (worthy of praise) in all circumstances. That’s why even in the darkest moments, we say alhamdulillah. One of the most painful experiences any human can go through is the loss of a child. Abu Musa Al-Ash’ari (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “When a servant’s child dies, Allah, the Most High asks His angels, ‘Have you taken out the life of the child of My servant?” They reply in the affirmative. He then asks, ‘Have you taken the fruit of his heart?’ They reply in the affirmative. Thereupon he asks, ‘What has My servant said?’ They say: ‘He has praised You and said: Inna lillahi wa inna ilaihi raji’un (We belong to Allah and to Him we shall be returned). Allah says: ‘Build a house for My servant in Jannah and name it as Bait-ul-Hamd (the House of Praise).”‘[1]From the hadith, there is another story that exemplifies the best way a believer responds to tragedy. It is the story of Umm Sulaym (ra) and the loss of her child. She was one of the first Muslim women converts, and as we’ll shortly see, she was a courageous, emotionally strong, and intelligent woman. She did things in a manner to please Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.Narrated by Anas bin malik: Abu Talha had a child who was sick. [Abu Talhah was upset and distressed by the child’s sickness.) Once, while Abu Talha was out, the child died. [Umm Sulaym (the mother) washed the child, enshrouded him and laid him down. She said to the people in the house, “Do not tell his father that he died before I tell him.”] When Abu Talha returned home [along with some of his friends from the mosque], he asked, “How is my child” Umm Sulaym replied, “He is quieter than he has ever been.” [Her husband took it to mean that the child’s condition had improved.] [2]She brought the meal, and they all ate dinner [then the guests left.] [She got up and put on perfume and adorned herself,] [making herself more beautiful than she ever had before.] He slept with her, and when he finished [they slept, and when it was morning, he did ghusl (full ablution) and was heading to leave, so she said to him] [“O Abu Talhah, do you think that if some people lent something to some others, then they asked for it back, do they have the right not to give it back?” He said, “No.”] [They should return it to them] [She said, “Allah Almighty, lent your son to you, and now He has taken him back, so seek reward with Him and have patience.”] She said: “Bury the child (as he’s dead).”[He became angry and said, “You left me until I did what I did, then you tell me that my son has died!”] [Then he said, “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allah we belong and truly, to Him we shall return) and praised Allah.] In the morning Abu Talha came to Allah’s Messenger ﷺ and told him about that. The Prophet ﷺ said (to him), “Did you sleep with your wife last night?” Abu Talha said, “Yes”. The Prophet ﷺ said, “O Allah! Bestow your blessing on them as regards that night of theirs.” Umm Sulaym gave birth to a boy. Abu Talha told me to take care of the child till it was taken to the Prophet.Then Abu Talha took the child to the Prophet ﷺ [he found him smearing some camels with tar to protect them from diseases, or marking them] and Umm Sulaym sent some dates along with the child. The Prophet ﷺ took the child (on his lap) and asked if there was something with him. The people replied, “Yes, a few dates.” The Prophet took a date, chewed it, took some of it out of his mouth, put it into the child’s mouth and did Tahnik for him with that, and named him ‘Abdullah. [There was no young man better than him among al-Ansar]Connecting your salat with this name:When reciting durood ibrahim we call upon these two names, Al-Hameed and Al-Majeed. Narrated Ka`b bin Ujra: It was said, “O Allah’s Messenger ﷺ We know how to greet you, but how to invoke Allah for you?” The Prophet said, “Say: Allahumma salli ala Muhammadin wa’ala `Ali Muhammaddin, kama sallaita ‘ala all Ibrahim, innaka Hamidun Majid.” Meaning: “O Allah, send your grace, honour and mercy upon Muhammad and upon the family of Muhammad, as You sent Your grace, honour and mercy upon Ibrahim, You are indeed Praiseworthy, Most Glorious.” [3]Reflection:The believer benefits from knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hameed. If we introspect with this name, we ask ourselves how we can make ourselves worthy of praise – not in the sense of worship but admiration for our faith, character, or actions. What qualities must we possess to deserve respect from our peers, friends, or family?References:[1] Riyad as-Salihin 1395[2] Sahih Muslim 2144d & Sahih al-Bukhari 5470 | Combined narration from several sources, Bukhari, Muslim, al-Tayalisi, Musnad Ahmad, Sahih Ibn Haban[3] Sahih al-Bukhari 4797

Al-Jalil / Al-Jaleel

“The Majestic One”

Short Summary

The Glorious, The Majestic, The Sublime

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Jaleel (in Arabic: ٱلْجَلِيلُ): He is the great one and above all in dignity and rank. He is majestic and the source of all attributes of greatness. To Him, all honor and sincere devotion are due.

Arabic Root

From the root jim-lam-lam (ج ل ل), which has the following classical Arabic connotations: to be supremely great. To be glorious, majestic. To be sublime, to be high, lofty, far above, independent. The word Jalal (جلال) comes from the same root meaning greatness, majestic, and loftiness.

Details

Arabic Root:From the root jim-lam-lam (ج ل ل), which has the following classical Arabic connotations: to be supremely great. To be glorious, majestic. To be sublime, to be high, lofty, far above, independent. The word Jalal (جلال) comes from the same root meaning greatness, majestic, and loftiness.Among the disputed names:As we’ve mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there is not one agreed-upon list for the remaining 18 names. Al-Jalil is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hajar, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their books of explanations of Asma ul-Husna. But many verses do describe this quality of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being Al-Jalil. وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَـٰلِ وَٱلْإِكْرَامِWa yabqaa wajhu rabbika zul jalaali wal ikraamEnglish Translation:”And there will remain the Face of your Lord, Owner of Majesty and Honor.” — (Qur’an 55:27)What does it mean to be majestic?The All-Majestic is an attribute only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can attain. What does it mean to be absolutely majestic? It means you have complete knowledge, strength, sovereignty, wealth, power, and dominion, among all the other attributes. His majesty is unique and immeasurable. It bears no resemblance to anything past, present, or future. There are many names which denote Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ greatness. For example, Al-Jalil is ‘The Majestic’ because of the perfection of all His attributes/qualities. Al-Kabir (the great), whose very essence is to be perfect. Al-Azeem (the magnificent one) – the one described as tremendous because of His attributes. All the attributes which mention the greatness, majesty or transcendent nature of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are called attributes of Jalal (majesty). The other attributes (i.e., mercy, kindness, care, provision, sustenance) are attributes of beauty (Jamal). It is said by scholars all of His names are either attributes of Jalal or Jamal. They are also interrelated, the majesty of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is His beauty, and His beauty is His majesty.When Allah revealed Himself to Musa (as): وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَـٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَـٰكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا وَخَرَّ مُوسَىٰ صَعِقًۭا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَـٰنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَWa 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)This ayah explains how Musa (as) asked to see Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. But Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ responded that no one could bear to see Him, warning Musa (as) of the danger. Instead, He made His presence to a nearby mountain. What followed was the decimation of that mountain. It was said the mountain was leveled or flattened, meaning it was transformed into a flat land or a small hill. In that split second, just being close to His presence, Musa (as) fainted.Reflection:The connection of this story with the name Al-Jalil is Allah’s beauty and majesty can’t be understood through sight. The way we metaphorically see Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is through the study and understanding of the attributes that make Him “The All-Majestic.” Imam al-Ghazali writes of Allah’s attributes, “and that is beautiful comportment ‘or’ beautiful disposition’ perceived by insight rather than by sight.” The one who understands how the inner has been perfected and properly proportioned will gain much more understanding and satisfaction than the one who judges beauty just by sight.In this hadith, we see where the attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being called al-Jaleel originates, Mu’adh ibn Jabal narrated that the Messenger of Allah ﷺ said: “Allah, the Mighty and Sublime, said: ‘Those who love each other for the sake of My Majesty (جَلاَلِي) shall be upon podiums of light, and they will be admired by the Prophets and the martyrs.’” [1]This also covers the important topic of loving for the sake of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. It’s a message that encourages us never to stop searching for the good in humanity. To love your fellow person unconditionally because that’s what Allah loves and will reward us for doing. Abu Huraira reported Allah’s Messenger ﷺ as saying: Verily. Allah would say on the Day of Resurrection: Where are those who have a mutual love for My Glory’s sake? Today I shall shelter them in My shadow when there is no other shadow but the shadow of Mine. [2]The believer further benefits from knowing and understanding Al-Jalil by trying to perfect his interior attributes. Doing so will bring more beauty and pleasure into this world than any superficial looks could bring. As Imam Ghazali writes, “exterior beauty is of lesser worth.”References:[1] Sahih (Darussalam) Jami` at-Tirmidhi 2390[2] Sahih Muslim 2566

Al-Muhsi / Al-Muhsee

“The All-Enumerating”

Short Summary

The Counter, The Reckoner, The One whose count of things is known to him.

Long Summary

The One who considers all things in the universe and knows the details of every moment or change. He comprehends everything and possesses all knowledge. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows every deed, and written details are recorded by His angels.

Arabic Root

From the root ha-sad-ya (ح ص ي), which has the following classical Arabic connotations: to number, count, reckon, compute to collect in an aggregate by numbering to register or record something to take an account of something to comprehend or know altogether to possess full comprehension.

Details

Arabic Root:From the root ha-sad-ya (ح ص ي), which has the following classical Arabic connotations: to number, count, reckon, compute to collect in an aggregate by numbering to register or record something to take an account of something to comprehend or know altogether to possess full comprehension.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, you won’t find Al-Muhsi recognized as an official name by certain scholars. This list includes Ibn Uthaymeen, Ibn Hazm, and Ibn Hajar, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their lists.Abu Huraira reported Allah’s Messenger (ﷺ) as saying: There are ninety-nine names of Allah; he who commits them to memory would get into Paradise. Verily, Allah is Odd (He is one, and it is an odd number), and He loves odd numbers. And in the narration of Ibn Umar (the words are): “He who enumerated them.” [1] In the hadith, it uses the word with the same root (أَحْصَا – ihsa), meaning computation of some kind. To enumerate or to count.What is meant by referring to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as the all-enumerating, the numberer, or the counter? It is an attribute of His knowledge, much like Al-Alim (The All-Knowing), Ash-Shaheed (The Witness), or Al-Khabir (The All-Acquainted). The difference is Al-Muhsi is often described more analytically. He has knowledge of all things. He takes into account each separate item and stores it in His ledger. Every breath inhaled and exhaled, every leaf that falls, and the movement of every atom is accounted for. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knowledge is infinite, He knows a thing through and through. Some commentators mention He knows all the things that are possible, for everything that is possible. So, He not only knows everything but knows what it could have been. He’s calculated the infinite possibility of every choice, and the downstream effects caused. There is nothing unknown to Him سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. لِّيَعۡلَمَ أَن قَدۡ أَبۡلَغُواْ رِسَٰلَٰتِ رَبِّهِمۡ وَأَحَاطَ بِمَا لَدَيۡهِمۡ وَأَحۡصَىٰ كُلَّ شَيۡءٍ عَدَدَۢاLiya’lama an qad ablaghoo risaalaati rabbihim wa ahaata bi maa ladaihim wa ahsaa kulla shai’in ‘adadaEnglish Translation:”That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.” — (Qur’an 72:28) وَكُلَّ شَيۡءٍ أَحۡصَيۡنَٰهُ كِتَٰبٗاWa kulla shai-in ahsai naahu kitaa baEnglish Translation:”But all things We have enumerated in writing.” — (Qur’an 78:29)Counter of deeds: وَوُضِعَ ٱلۡكِتَٰبُ فَتَرَى ٱلۡمُجۡرِمِينَ مُشۡفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيۡلَتَنَا مَالِ هَٰذَا ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ وَلَا يَظۡلِمُ رَبُّكَ أَحَدٗاWa wudi’al kitaabu fataral mujrimeena mushfiqeena mimmaa feehi wa yaqooloona yaa wailatanaa maa lihaazal kitaabi laa yughaadiru saghee ratanw wa laa kabeeratan illaaa ahsaahaa; wa wajadoo maa ‘amiloo haadiraa; wa laa yazlimu Rabbuka ahadaa (Section 6)English Translation:”And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” And they will find what they did present [before them]. And your Lord does injustice to no one.” — (Qur’an 18:49)The knower and bestower blessings: وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞWa aataakum min kulli maa sa altumooh; wa in ta’uddoo ni’matal laahi laa tuhsoohaa; innal insaana lazaloo mun kaffaar (section 5)English Translation:”And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” — (Qur’an 14:34)From this ayah, we realize that we probably don’t understand the extent of Allah’s blessings. We’re unable to count them all. If every reward or blessing required us to praise and exalt Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we would fall short. We are forever indebted to His continuous favors, kindness, and mercy.The knower of all people: إِنَّا نَحۡنُ نُحۡيِ ٱلۡمَوۡتَىٰ وَنَكۡتُبُ مَا قَدَّمُواْ وَءَاثَٰرَهُمۡۚ وَكُلَّ شَيۡءٍ أَحۡصَيۡنَٰهُ فِيٓ إِمَامٖ مُّبِينٖInnaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai’in ahsainaahu feee Imaamim MubeenEnglish Translation:”Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.” — (Qur’an 36:12) لِّلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَإِن تُبۡدُواْ مَا فِيٓ أَنفُسِكُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌLillaahi maa fissamaawaati wa maa fil ard; wa in tubdoo maa feee anfusikum aw tukhfoohu yuhaasibkum bihil laa; fayaghfiru li mai yashaaa’u wa yu’azzibu mai yashaaa u; wallaahu ‘alaa kulli shai in qadeerEnglish Translation:”To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent.” — (Qur’an 2:284)Reflection:This name reminds us that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows you and me. If you feel unheard, small, or not counted for, remember Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is and always has been watchful over you. We all matter to Him, and He has accounted for us and guided us to live fruitful lives. He has not forgotten anyone. He knows everyone that has walked this earth – past and present.In explaining each name, we try to find a way to connect the knowledge of the name to our everyday life. This often includes providing a reflection to consider how we can live and exemplify the same beautiful attributes to try and better ourselves. However, for the name Al-Muhsi, our access is limited. Awareness of this name is enough to have a meaningful impact in your life. Think of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ when confronted with a decision and ask what you believe would be most pleasing to Him.As a comparison to try and illustrate the scale at which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ intimately knows every person, we examine our limited social networking abilities. It was proposed by an anthropologist named Robert Dunbar that the number of meaningful relationships we could make was capped by the size of our brain’s neocortex size – that there’s a natural limit to the number of friendships we could actively manage. His proposed number is coined as “Dunbar’s number” and suggests we could hold about ~150 relationships (a meaningful relationship is informally defined as the number of people you would not feel awkward about joining for a coffee or some get-together). Now, every relationship is not made equal. Of these 150, only 5-10 may be your core support clique. You frequently interact, share bad news, and know what’s happening in each other’s lives. The second group may be 10 people you consider your close friends. The further out you go, the weaker the bond. Outside this 150+ boundary would be acquaintances – people you know but aren’t in close contact with.Now, this number is disputed by some researchers – social sciences are not hard science. But the proposed number remains small (i.e., less than 400-500). Now, imagine the vastness and capability of Allah’s knowledge when He tells us, “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 6:59) He not only knows each of us by name but remembers our prayers, our deeds, and what we conceal in our hearts. This is the vastness and complete knowledge of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and what is conveyed through the meaning of His name Al-Muhsi.References:[1] Sahih Muslim 2677a