Al-Muʿizz

“The Honourer-Bestower”

Short Summary

The Giver of Honor, The Bestower of Might.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mu’izz, He gives esteem to whoever He willed; hence there will be no one to degrade them. He degrades whoever He willed; hence there is no one else to provide them with esteem. Al-Mu’izz is the one to give strength and honor to His obedient and loving servants. He gives material power to whoever He wills. He strengthens, glorifies, and makes it possible for someone or something to be respected.

Arabic Root

From the root ayn-zay-zay (ع ز ز), which has the following classical Arabic connotations: to be mighty, potent, strong, powerful, high, elevated, noble, exalted, honorable, to be noble, glorious, illustrious, indomitable, invincible, respected, cherished, dear to, scarce, rare, precious, and/or unattainable.

Details

Arabic Root:From the root ayn-zay-zay (ع ز ز), which has the following classical Arabic connotations: to be mighty, potent, strong, powerful, high, elevated, noble, exalted, honorable, to be noble, glorious, illustrious, indomitable, invincible, respected, cherished, dear to, scarce, rare, precious, and/or unattainable.The following two names in the series (i.e., Al-Mu’izz and Al-Mudhill) are closely related to the previous names. The emphasis of these attributes is on giving dominion or sovereignty to the people and/or taking it away. Imam al-Ghazali writes on Al-Mu’izz, “true dominion consists in deliverance [meaning set free] from the shame of need, the dominance of passion, and the disgrace of ignorance.”Among the disputed names:We’ve also covered how varying scholars have different criteria for what consitutes as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Al-Mu’izz is not fully recognized as an official name by certain scholars such as Ibn Uthaymeen, Ibn Hazm, and Ibn al-Wazir among others. As a rule of thumb, if the name contains prefix alif lam before the name then that’s a clear indication of belonging as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.The name Al-Mu’izz does not appear in the Qur’an, but many verses allude to this attribute as the one who gives izzah meaning strength, power, or dignity. This has been mentioned in the name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ Al-Aziz which shares the same root. 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) فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞFabada-a bi-aw’iyatihim qabla wi’aaa’i akheehi summas takhrajahaa minw wi aaa’i akheeh; kazaalika kidnaa li Yoosuf; maa kaana liyaakhuza akhaahu fee deenil maliki illaaa any yashaaa’al laah; narfa’u darajaatim man nashaaa’; wa fawqa kulli zee ilmin AleemEnglish Translation:”So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing.” — (Qur’an 12:76)Reflection:To be among the honored Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells in Surah Hujurat verse 76, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” This famous verse addresses racial discrimination and prejudice. We are all created from male and female (understood to mean our origin is the same as Adam and Eve). Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has created us to meet other tribes so that we may get to know one another. To gain knowledge and to further understand the human condition. Despite the visible differences, we bleed the same. In the commentary of Tafhim ul-Quran, “O people, be aware: your God is One. No Arab has any superiority over a non-Arab, and no non-Arab any superiority over an Arab, and no white one has any superiority over a black one, and no black one any superiority over a white one, except on the basis of taqwa (piety).” With this in mind, one can characterize themselves by this name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ by using their strength and might to what has been commanded and to uphold/honor it. The opposite for Al-Mudhill is also true. To lower and debase that which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has forbiden. مَن كَانَ يُرِيدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِيعًاۚ إِلَيۡهِ يَصۡعَدُ ٱلۡكَلِمُ ٱلطَّيِّبُ وَٱلۡعَمَلُ ٱلصَّـٰلِحُ يَرۡفَعُهُۥۚ وَٱلَّذِينَ يَمۡكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمۡ عَذَابٞ شَدِيدٞۖ وَمَكۡرُ أُوْلَـٰٓئِكَ هُوَ يَبُورُMan kaana yureedul izzata falillaahil izzatu jamee’aa; ilaihi yas’adul kalimut taiyibu wal’amalus saalihu yarfa’uh; wallazeena yamkuroonas sayyiaati lahum ‘azaabun shadeed; wa makru ulaaa’ika huwa yaboorEnglish Translation:”Whoever desires honor [through power] – then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those – it will perish.” — (Qur’an 35:10) وَٱبۡتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلۡأٓخِرَةَۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنۡيَاۖ وَأَحۡسِن كَمَآ أَحۡسَنَ ٱللَّهُ إِلَيۡكَۖ وَلَا تَبۡغِ ٱلۡفَسَادَ فِي ٱلۡأَرۡضِۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُفۡسِدِينَWabtaghi feemaaa aataakal laahud Daaral Aakhirata wa laa tansa naseebaka minad dunyaa wa ahsin kamaaa ahsanal laahu ilaika wa laa tabghil fasaada fil ardi innal laaha laa yuhibbul mufsideenEnglish Translation:”But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.” — (Quran 28:77)

Al-Haseeb / Al-Hasib

“The Reckoner”

Short Summary

The Reckoner, The Sufficient, The one who Suffices.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Haseeb (in Arabic: ٱلْحَسِيبُ). He is The One who takes account of all actions and reckons them on the day of judgment. There is nothing that goes unnoticed, however small. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the one who will take account of all and everything and will hold each person accountable. He will give whatever is sufficient and necessary in every situation.

Arabic Root

From the root ha-sin-ba (ح س ب), which has the following classical Arabic connotations: To reckon, number, count, calculate, compute, think. To give without sparing or scanting, to give without the receiver’s expectation. To suffice, to be sufficient, or without measure.

Details

Arabic Root:From the root ha-sin-ba (ح س ب), which has the following classical Arabic connotations: To reckon, number, count, calculate, compute, think. To give without sparing or scanting, to give without the receiver’s expectation. To suffice, to be sufficient, or without measure.Al-Muqeet and Al-Haseeb:The previous name we discussed is Al-Muqeet which is closely related to Al-Haseeb. Al-Muqit is The Nourisher. He provides for our sustenance in a variety of ways – both material and spiritual. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given each one of us a varying degree of intellectual ability as well as a certain amount of wealth and time to spend however we wish.Now, Hasib comes from hasaba, which means to count (past tense), calculate, or account. He is the one who measures and reckons. So, in a way, Al-Muqeet is the one who fills us with life, knowledge, and wealth, and Al-Haseeb is the one who is constantly measuring. He is checking to see whether these gifts are squandered or utilized. So, in the perpetual form, Al-Hasib is “The Accountant,” who watches every action and deed and will settle all accounts. ٱلَّذِينَ يُبَلِّغُونَ رِسَـٰلَـٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ ۗ وَكَفَىٰ بِٱللَّهِ حَسِيبًۭاAllazeena yuballighoona Risaalaatil laahi wa yakhshaw nahoo wa laa yakkhshawna ahadan illal laah; wa kafaa billaahi HaseebaaEnglish Translation:”[Allah praises] those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah as Accountant.” — (Qur’an 33:39)Other Interpretations:Al-Haseeb is also understood to be a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that demonstrates the attribute of His knowledge. He knows the result of every creation. Nothing surprises Him. On the day of reckoning, they will stand before Him bringing their accounts of whatever good they’ve accumulated. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not need to perform any calculations. He knows the result. There is no inaccuracy or impreciseness in His judgment. He takes everything into account and does not miss any detail.Another meaning of Al-Hasib is sufficiency. He is sufficient, not needing anyone or anything. Nothing is truly self-sufficient besides Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. For if something was sufficient, it would not need anything for its existence. There is nothing but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ that has this quality. But yet, a common desire is to be self-reliant but this term is often misused and misunderstood. What we really mean is we need Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to take care of us and help us in our affairs. We are not be beholden to anyone or anything but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. In Surah Talaq verse 3, “And will provide for him from where he does not expect. And whoever relies upon Allah – then He is [hasbuh] sufficient for him.”Du’a of Prophet Muhammad ﷺ:The best example of this is when the Prophet ﷺ faced a loss in battle Uhud against Abu Sufyan. The army gathered and confronted the Prophet (may peace be upon him), and in an attempt to break their morale, “Men said to them: ‘A great army is gathering against you’ And frightened them: But it (only) increased their Faith: They said: Hasbunallah wa ni’mal-Wakil “For us Allah sufficeth, and He is the best disposer of affairs.” (Qur’an 3:173) وَنَضَعُ ٱلۡمَوَٰزِينَ ٱلۡقِسۡطَ لِيَوۡمِ ٱلۡقِيَٰمَةِ فَلَا تُظۡلَمُ نَفۡسٞ شَيۡـٔٗاۖ وَإِن كَانَ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٍ أَتَيۡنَا بِهَاۗ وَكَفَىٰ بِنَا حَٰسِبِينَWa nada’ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai’aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeenEnglish Translation:”And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.” — (Qur’an 21:47)Reflection:From this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we can learn not to undermine any act of good. There is no deed too small. Any chance to do good should be taken with utmost urgency because, on the day of reckoning, we would wish to have a chance to replay those moments and do things differently. So this name reminds us not to waste a moment to do good and go the extra mile because most people won’t. Be an extraordinary individual, always looking and observing to find a way to help people. Don’t squander your time on earth as ‘The Accountant’ is watching how you spend the greatest capital of all, which is your time.Be courteous, and don’t be afraid to be different. Run to the kitchen the next time someone says they are thirsty and see how weirdly they’ll look at you. Another example the Qur’an teaches us is to greet the person who says salam with one that’s better than it (i.e., Assalamualaikum being the base, Assalamualaikum Warahmatullah being one greater, and Assalamualaikum Warahmatullahi Wabarakatuh being the greatest of them all). Imagine the strange looks if, in the English language, we did the same. Your friend says, “Hey,” and you respond, “Hi, hope you’re doing better than good and better than most, May Allah shower His peace and blessings upon you!”Now, in every interaction, you’re given a chance to have that same effect, not just with being over the top with your words but with your presence, alertness, attention, and overall care for the other person. When someone really cares, we can feel it. It’s an intuitive feeling and hard to fake. But it can be worked on and improved. What if this was your last conversation with that person? How would that change the dynamics of the way you approach the interaction? مَّن يَشۡفَعۡ شَفَٰعَةً حَسَنَةٗ يَكُن لَّهُۥ نَصِيبٞ مِّنۡهَاۖ وَمَن يَشۡفَعۡ شَفَٰعَةٗ سَيِّئَةٗ يَكُن لَّهُۥ كِفۡلٞ مِّنۡهَاۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقِيتٗا وَإِذَا حُيِّيتُم بِتَحِيَّةٖ فَحَيُّواْ بِأَحۡسَنَ مِنۡهَآ أَوۡ رُدُّوهَآۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٍ حَسِيبًاMai yashfa shafaa’atan hasanatay yakul lahoo naseebum minhaa wa mai yashfa shafaa’atan saiyi’atany-yakul lahoo kiflum minhaa; wa kaanal laahu alaa kulli shai’im Muqeetaa Wa izaa huyyeetum bitahaiyyatin fahaiyoo bi ahsana minhaaa aw ruddoohaa; innal laaha kaana alaa kulli shai’in HaseebaEnglish Translation:”Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper. And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.” — (Qur’an 4:85-86)Ibn Mas’ud narrated that the Messenger of Allah SAW said: “The feet of the son of Adam shall not move from before his Lord on the Day of Judgment, until he is asked about five things: About his life and what he did with it, about his youth and what he wore it out in, about his wealth and how he earned it, and spent it upon, and what he did with what he knew.” [1]References:[1] Classified as hasan by al-Albaani: Jami at-Tirmidhi 2416

Al-Muzill/Al-Mudhill

“The Dishonourer”

Short Summary

The Humiliator, The Disgracer, The Degrader

Long Summary

Allah is Al Muzil or Mudhill (in Arabic: ٱلْمُذِلُّ), He gives esteem to whoever He willed; hence there will be no one to degrade them. He degrades whoever He willed; hence there is no one else to provide them with esteem. Once a man is disgraced, He may never be honored without the permission of Allah.

Arabic Root

From the root dad-lam-lam (ض ل ل), which has the following classical Arabic connotations: to be low, base, abject, paltry, to be vile, contemptible, despicable, to be inglorious, abased, humble, to be lowly, submissive, weak, to be tractable, easy, and manageable.

Details

Arabic Root:From the root dad-lam-lam (ض ل ل), which has the following classical Arabic connotations: to be low, base, abject, paltry, to be vile, contemptible, despicable, to be inglorious, abased, humble, to be lowly, submissive, weak, to be tractable, easy, and manageable.The following two names in the series (i.e., Al-Mu’izz and Al-Mudhill) are closely related to the previous names. The emphasis of these attributes is on giving dominion or sovereignty to the people and/or taking it away. Imam al-Ghazali writes on Al-Mu’izz, “true dominion consists in deliverance [meaning set free] from the shame of need, the dominance of passion, and the disgrace of ignorance.”Among the disputed names:There is no ayah which explicitly mentions the name Al-Mudhill in the Qur’an, but many describe this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭQulil laahumma Maalikal Mulki tu’til mulka man tashaaa’u wa tanzi’ul mulka mimman tashhaaa’u wa tu’izzu man tashaaa’u wa tuzillu man tashaaa’u biyadikal khairu innaka ‘alaa kulli shai’in QadeerEnglish Translation:”Say, ‘O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.” — (Qur’an 3:26) فَأَذَاقَهُمُ ٱللَّهُ ٱلۡخِزۡيَ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَكۡبَرُۚ لَوۡ كَانُواْ يَعۡلَمُونَFa azaaqahumul laahul khizya fil hayaatid dunyaa wa la’azaabul Aakhirati akbar; law kaanoo ya’lamoonEnglish Translation:”So Allah made them taste disgrace in worldly life. But the punishment of the Hereafter is greater, if they only knew.” — (Qur’an 39:26)As we mentioned in the name Al-Khafid, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ humbles who He chooses. In the names leading up to this one, we’ve briefly covered the stories of Abu Lahab, Iblees, and Firaun and how they were debased. The next verse reminds us that on the day of judgement the hypocrites will also be among those who are humbled. يُنَادُونَهُمۡ أَلَمۡ نَكُن مَّعَكُمۡۖ قَالُواْ بَلَىٰ وَلَٰكِنَّكُمۡ فَتَنتُمۡ أَنفُسَكُمۡ وَتَرَبَّصۡتُمۡ وَٱرۡتَبۡتُمۡ وَغَرَّتۡكُمُ ٱلۡأَمَانِيُّ حَتَّىٰ جَآءَ أَمۡرُ ٱللَّهِ وَغَرَّكُم بِٱللَّهِ ٱلۡغَرُورُ فَٱلۡيَوۡمَ لَا يُؤۡخَذُ مِنكُمۡ فِدۡيَةٞ وَلَا مِنَ ٱلَّذِينَ كَفَرُواْۚ مَأۡوَىٰكُمُ ٱلنَّارُۖ هِيَ مَوۡلَىٰكُمۡۖ وَبِئۡسَ ٱلۡمَصِيرُYunaadoonahum alam nakum ma’akum qaaloo balaa wa laakinnakum fatantum anfusakum wa tarabbastum wartabtum wa gharratkumul amaaniyyu hatta jaaa’a amrul laahi wa gharrakum billaahil gharoor Fal Yawma laa yu’khazu minkum fidyatunw wa laa minal lazeena kafaroo; ma’waakumun Naaru hiya maw laakum wa bi’sal maseerEnglish Translation:”The hypocrites will call to the believers, “Were we not with you?” They will say, “Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah. And the Deceiver deceived you concerning Allah. So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.” — (Qur’an 57:14-15)Reflection:As mentioned in Al-Mu’izz – To be among the honored Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells in Surah Hujurat verse 76, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” This famous verse addresses racial discrimination and prejudice. We are all created from male and female (understood to mean our origin is the same as Adam and Eve). Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has created us to meet other tribes so that we may get to know one another. To gain knowledge and to further understand the human condition. Despite the visible differences, we bleed the same. In the commentary of Tafhim ul-Quran, “O people, be aware: your God is One. No Arab has any superiority over a non-Arab, and no non-Arab any superiority over an Arab, and no white one has any superiority over a black one, and no black one any superiority over a white one, except on the basis of taqwa (piety).” With this in mind, one can characterize themselves by this name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ by using their strength and might to what has been commanded and to uphold/honor it. The opposite for Al-Mudhill is also true. To lower and debase that which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has forbiden.

As-Sami

“The All-Hearing”

Short Summary

The Hearer. His eternal hearing without an ear, instrument or organ.

Long Summary

Allah is As-Sami (in Arabic: ٱلْسَّمِيعُ) the perpetual hearer. He pays attention to every supplication, listening to all who reach out to Him. Whether we speak loudly or in secrecy, English or in French, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ hears it all.

Arabic Root

From the root sin-mim-ayn (س م ع), which has the following classical Arabic connotations: to hear, to listen, to accept, to receive, to be told, to pay attention to, pay regard, to understand the meaning.

Details

Arabic Root:From the root sin-mim-ayn (س م ع), which has the following classical Arabic connotations: to hear, to listen, to accept, to receive, to be told, to pay attention to, pay regard, to understand the meaning.The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ As-Sami is established in the Qur’an. Thus far, we’ve discussed attributes about His will, power, knowledge, strength, and ability. Next, we focus on Allah’s attributes of hearing and seeing. But note this is not to anthropomorphize Allah’s qualities. Rather, we affirm these attributes because He affirmed them. His seeing is not like our seeing. His hearing is far greater than our hearing. Imam Al-Ghazali wrote, “He hears without any auditory organs or ears, as He acts without limbs and speaks without a tongue; and His hearing is free from accidents which could befall it.” قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفْسِى ۖ وَإِنِ ٱهْتَدَيْتُ فَبِمَا يُوحِىٓ إِلَىَّ رَبِّىٓ ۚ إِنَّهُۥ سَمِيعٌۭ قَرِيبٌۭQul in dalaltu fainnamaaa adillu ‘alaa nafsee wa inih-tadaitu fabimaa yoohee ilaiya Rabbee; innahoo Samee’un QareebEnglish Translation:”Say, ‘If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near.’” — (Qur’an 34:50)What does it mean for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to hear?So how do we then conceptualize Allah’s hearing? From this ayah, we learn Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is near to all of us, and He is forever listening. There is no deficiency in His perception. He hears all, even if it were hidden. He knows what is felt by the heart. So, whatever it is you want, make du’a and ask of it from Allah the Almighty. There is no limit and nothing He can’t fulfill. This attribute is also a reminder if you need someone to talk to, He will always be there to hear from His servant. We don’t have to go to His house (Kaabah) just to be close to Him. “And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me” (Qur’an 2:186)Human desire to be heard:All humans, on some level, crave to be loved and heard. And sometimes, the people closest to us can hurt us the most because we expect them to reciprocate interest, and when they don’t, it feels like a betrayal. We’ve taken time to listen to them, but they turn around and prioritize their own lives, issues, and problems. It can feel isolating. We should recognize a good friend is someone who will listen not just when we’ve got good news but when we’re down. In the Qur’an, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ reassures us many times that He is the eternal hearer. The best friend/listener you could ask for. We can always fall back and know He is listening and available for us. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ also makes this point heard by repeating this name for a total of 45 throughout the Qur’an. قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَـٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌQad sami’al laahu qawlal latee tujaadiluka fee zawjihaa wa tashtakeee ilal laahi wallaahu yasma’u tahaawurakumaa; innal laaha samee’um baseerEnglish Translation:”Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.” — (Qur’an 58:1)This ayah also shows a second meaning to the name Sami which is ‘hearing the speech’ or acceptance. For example, when a person praying comes up from ruku they say, سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ Sami Allahu liman hamidah, meaning ‘Allah hears the one who praises Him.’ [1]From the Story of Prophet Yaqub (as):At some low point in our lives, we may have questioned whether Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has heard our prayers. In a moment of weakness, the shaitan whispers in our ears, tricking us into thinking our supplication went “unheard.” This is faulty thinking. Just because we immediately didn’t get what we wanted doesn’t mean He hasn’t heard our prayer. Remember that even Prophet Yaqub (as) spent many years separated from his son Yusuf (as). He grieved as any father would. The Qur’an states Yaqub’s (as) vision became impaired from stress, sorrow, and frequent sobbing. But Yaqub (as) never wavered in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ plan for him. He kept turning to Him, praying, making du’a, asking that he be reunited with his son. He would say, “I only complain of my suffering and my grief to Allah…” (Qur’an 12:86) and “And Allah has full power and control over His Affairs, but most of men know not.” (Qur’an 12:21) Eventually, His du’a went from being heard to accepted and he was reunited with his son.The other subtlety that’s often missed, which encompasses the name Al-Sami, is Allah’s acceptance and/or His response. As Yaqub (as) mentioned, “Allah has full power and control over His affairs.” This is why Prophet Ibrahim and Ishamel (may peace be upon them) asked Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to accept their du’a as He is Samme’ul Aleem. He hears and knows what’s best for the believer. وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُWa iz yarfa’u Ibraaheemul qawaa’ida minal Baitiwa Ismaa’eelu Rabbanaa taqabbal minnaa innaka Antas Samee’ul AleemEnglish Translation:”And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.” — (Qur’an 2:127)Reflection:Learning about As-Sami is a reminder to ourselves to become better listeners. Just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us He listens, can we say the same? How closely have we heard and understood the calling of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ? Could we do better in following what was shown to us for guidance? Go out and seek to hear things that will benefit the mind, body, and soul. Listen and learn from the Qur’an, and seek knowledge that benefits your life, career, marriage, children, and your deen. Set aside a portion of your day, be it 10-20 minutes, to search for these things.From this, we also understand the importance of being watchful over our words and our actions. If in every moment we realized Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ was watching over us, then we would speak and act in the highest manner. We would be diligent to avoid all that which displeases Him.Furthermore, it makes us reflect on the importance that good communication plays in our lives. How would you assess or grade your listening skills? It truly is an art form to be mastered. A mother who is upset with her son may not really be upset about the subject matter. If it’s a common occurrence, it may be seeking attention in the only way she knows the son will respond. Good communication is picking up on or asking ourselves if we’re missing something other than what’s being said. This goes back to human desire to be heard and understood.In the hadith narrated by Abu Musa: We were with the Prophet (ﷺ) on a journey, and whenever we ascended a high place, we used to say, “Allahu Akbar.” The Prophet (ﷺ) said, “Don’t trouble yourselves too much! You are not calling a deaf or an absent person, but you are calling One Who Hears, Sees, and is very near.” [2]Find comfort in knowing we are never truly alone, “you are calling One Who Hears, Sees, and is very near.” The world may misunderstand you, but Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows the purity and kindness that lives in your heart. He understands what’s really being said and what we need.References:[1] Sahih (Darussalam) Sunan an-Nasa’i 1062[2] Sahih al-Bukhari 7386

Al-Basir

“The All-Seeing”

Short Summary

The All-Noticing. The one who sees all things by His Eternal Seeing without a pupil or any other instrument.

Long Summary

Allah is Al-Baseer (in Arabic: ٱلْبَصِيرُ), He sees everything, even if it’s insignificant, like a black ant on a black stone when it’s pitch black at night. There is nothing hidden from His sight. He has knowledge of all things, both in Heaven and on Earth. He does not miss any detail. His sight encompasses all, not just the superficial. He sees what’s truly within.

Arabic Root

From the root ba-sad-ra (ب ص ر), which has the following classical Arabic connotations: to see, behold, to notice, to understand, to know, to perceive, to have insight, to be acutely aware.

Details

Arabic Root:From the root ba-sad-ra (ب ص ر), which has the following classical Arabic connotations: to see, behold, to notice, to understand, to know, to perceive, to have insight, to be acutely aware.Al-Basir is the complementary name to As-Sami, which means “The All Hearing.” These names are often used in tandem to emphasize how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has complete awareness and is knowledgeable of everything. The idea that nothing escapes Him. This name makes an appearance a total of 42 times throughout the Qur’an.From the story of Prophet Musa (as): قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰQaala laa takhaafaaa innanee ma’akumaa asma’u wa araaEnglish Translation:”[Allah] said, “Fear not. Indeed, I am with you both; I hear and I see.” — (Qur’an 20:46)This verse was said to Prophet Musa (as) when he was commanded to confront the tyrannical Firaun. Imagine being in Prophet Musa (as) shoes. You know Firaun’s violent history of torturing and enslaving anyone who defied him. Now, imagine Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ telling you He is by your side. That He is hearing and seeing does not ease Musa (as) task at hand, but it does highlight another meaning to the name Al-Basir, which often gets overlooked. It’s a reminder that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is not just watching you, but He is watching over you. It’s a name that, once understood, should instill peace, comfort, and protection. وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ ٱلَّذِى يَرَىٰكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِى ٱلسَّـٰجِدِينَ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُWa tawakkal alal ‘Azeezir Raheem Allazee yaraaka heena taqoom Wa taqallubaka fis saajideen Innahoo Huwas Samee’ul ‘AleemEnglish Translation:”And rely upon the Exalted in Might, the Merciful, Who sees you when you arise And your movement among those who prostrate. Indeed, He is the Hearing, the Knowing.” — (Qur’an 26:217-220) ۞إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرٗاInnal laaha ya’murukum an tu’addul amaanaati ilaaa ahlihaa wa izaa hakamtum bainan naasi an tahkumoo bil’adl; innal laaha ni’immaa ya’izukum bih; innal laaha kaana Samee’am BaseeraaEnglish Translation:”Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” — (Qur’an 4:58)From the famous hadith of Jibreel, “Tell me about excellence. The Prophet said, “Excellence is to worship Allah as if you see Him, for if you do not see Him, He surely sees you.” [1] ۞قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٖ مِّن ذَٰلِكُمۡۖ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا وَأَزۡوَٰجٞ مُّطَهَّرَةٞ وَرِضۡوَٰنٞ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِQul a’unabbi ‘ukum bikhairim min zaalikum; lillazeenat taqaw ‘inda Rabbihim jannaatun tajree min tahtihal anhaaru khaalideena feehaa wa azwaajum mutahharatunw wa ridwaanum minal laah; wallaahu baseerum bil’ibaadEnglish Translation:”Say, ‘Shall I inform you of [something] better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allah. And Allah is Seeing of [His] servants -” — (Qur’an 3:15)Reflection:We must remember that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is The All-Hearer and The All-Seer. If we kept this at the forefront of our minds, it would save us from a lot of trouble. Knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is watching, we would avoid doing or saying something we would later regret. It serves as a preventive mechanism through which we can filter our choices, raising awareness of our speech and actions.Furthermore, the believer who knows Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Basir finds comfort. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ notices every detail, public or in private. Sometimes we may not get credited for our work, or our kindness and generosity may get taken advantage of or go unappreciated. But the believer can find solace in understanding that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sees and knows all. Nothing goes without His noticing, and on the day of judgment, all accounts will be measured accurately. If instead of seeking validation through others, we realized that any good would be rewarded in a multiple by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and His approval is all that matters, we should be overjoyed. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ says in the Qur’an, “And what is the reward of goodness, but goodness.” (Quran 55:60) Continue to do good because it will come back around. Do things for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sake and you will never be disappointed. وَقُلِ ٱعۡمَلُواْ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ وَٱلۡمُؤۡمِنُونَۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ,Wa qul i’maloo fasayaral laahu ‘amalakum wa Rasooluhoo wal mu’minoon; wa saturaddoona ilaa ‘Aalimil Ghaibi washshahaadati fa yunabbi’ukum bimaa kuntum ta’maloonEnglish Translation:”And say, ‘Do [as you will], for Allah will see your deeds, and [so, will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.’” — (Qur’an 9:105)References:[1] Sahih Muslim 9

Al-Hakam

“The Impartial Judge”

Short Summary

The Arbitrator, The Judge, The Giver of Justice.

Long Summary

Allah is Al-Hakam (in Arabic: ٱلْحَكَمُ), The Giver of Justice. His judgment, once rendered, cannot be thwarted. He always delivers justly in every situation and never makes a mistake. He is the best of judges.

Arabic Root

From the root ha-kaf-mim (ح ك م), which has the following classical Arabic connotations: to be wise, knowing the true nature of things, to pass judgment, to decide, pass a verdict, to judge and pass sentence, to prevent or restrain from wrongdoing or corruption, to turn someone back from wrongdoing or ignorance.

Details

Arabic Root:From the root ha-kaf-mim (ح ك م), which has the following classical Arabic connotations: to be wise, knowing the true nature of things, to pass judgment, to decide, pass a verdict, to judge and pass sentence, to prevent or restrain from wrongdoing or corruption, to turn someone back from wrongdoing or ignorance.Al-Hakam is the judge, the arbitrator, and the giver of justice. Similar to Al-Hakeem (The All-Wise), which comes from the same root. To be the best of judges, you must be all-wise. You may hear the term Hikmah, a concept from Islamic philosophy that concerns wisdom, rationality, and objectivity, i.e., knowing the essence of things as they are. A person with hikmah has complete clarity. They see the action and the consequences thereafter.Imam al-Ghazali writes, He “is the arbitrating magistrateand the avenging judge, whose ruling no-one overturns and whose decree no-one corrects.” أَفَحُكْمَ ٱلْجَـٰهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًۭا لِّقَوْمٍۢ يُوقِنُونَAfahukmal jaahiliyyati yabghoon; wa man ahsanu minal laahi hukmal liqawminy yooqinoon (section 7)English Translation:”Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith].” — (Qur’an 5:50) إِنَّا كُلَّ شَىْءٍ خَلَقْنَـٰهُ بِقَدَرٍۢInnaa kulla shai’in khalaqnaahu bi qadarEnglish Translation:”Verily, all things have We created in proportion and measure.” — (Qur’an 54:49) ٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَAllaahu yahkumu bainakum Yawmal Qiyaamati feemaa kuntum feehi takhtalifoonEnglish Translation:”Allah will judge between you on the Day of Resurrection concerning that over which you used to differ.” — (Qur’an 22:69)Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ ruling:An essential aspect of the name Al-Hakam is to help us understand the decree of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Under the lens of Him being the most wise and the best of judges, we shouldn’t worry ourselves with what has been decreed. The hadith mentions for us to “recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.” [1]Our only task in this life is to take control of our hearts’ state, keep it pure despite the surrounding factors, and perform to the best of our abilities. We must find and focus our attention on the things which are within our control. Everything else that happens outside is the will of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and He is the best arbitrator. If your focus is on things outside of your grasp, you will forever give up your happiness. Shaykh Tosun Bayrak says, “Instead of questioning Allah’s judgment, be a true judge of yourself. Neither tyranize yourself nor excuse and pamper yourself.” Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ says, “And that there is not for man except that [good] for which he strives And that his effort is going to be seen – Then he will be recompensed for it with the fullest recompense” (Qur’an 53:39-41)Du’a of Prophet Muhammad ﷺ:We can learn the same du’a for guidance that Prophet Muhammad ﷺ made as mentioned in the hadith which mentions Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as the arbitrator:اللّهُـمَّ رَبَّ جِـبْرائيل – وَميكـائيل – وَإِسْـرافيل – فاطِـرَ السَّمواتِ وَالأَرْض – عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك – إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيمAllahumma, rabba Jibra’ila, wa Mika’ila, wa Israfila Fatira s-samawati wa l-ardi, alima l-ghaybi wa sh-shahadati, anta tahkumu bayna ibadika fima kanu fihi yakhtalifuna. Ihdini li makhtulifa fihi min al-haqqi bi idhnika. Innaka tahdi man tasha’u ila siratin mustaqim.English Translation:”O Allah, Lord of Jibraīl, Mīkaīl and Israfīl (great angels), Creator of the heavens and the Earth, Knower of the seen and the unseen. You are the arbitrator between Your servants in that which they have disputed. Guide me to the truth by Your leave, in that which they have differed, for verily You guide whom You will to a straight path.”[2]Reflection:A believer benefits in knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hakam. Although it can be difficult to find in your heart to forgive a perpetrator, personal retribution is not always necessary, knowing justice will be served on the day of judgment. This is not meant with any malice. Perhaps whatever the person did, he atoned sincerely, and Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sees and knows best. But from an individual standpoint, if we understand and accept Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Hakam, it can be used as a tool to remain emotionally whole and to find forgiveness instead of seeking revenge.We share a beautiful quote by the writer Cormac McCarthy on forgiveness, “He knew that our enemies by contrast seem always with us. The greater our hatred the more persistent the memory of them so that a truly terrible enemy becomes deathless. So that the man who has done you great injury or injustice makes himself a guest in your house forever. Perhaps only forgiveness can dislodge him.” This is similar to the idea that hate is a poison more deadly to the hater than the hated. وَٱتَّبِعْ مَا يُوحَىٰٓ إِلَيْكَ وَٱصْبِرْ حَتَّىٰ يَحْكُمَ ٱللَّهُ ۚ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَWattabi maa yoohaaa ilaika wasbir hattaa yahkumal laah; wa Huwa khairul haakimeen (section 11)English Translation:”And follow what is revealed to you, [O Muhammad], and be patient until Allah will judge. And He is the best of judges.” — (Qur’an 10:109)Another takeaway is we can strive to be impartial just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is impartial. It should increase our desire to raise our standards to be rational, objective, and righteous in our actions. To consistently make the right decision aligned with our values and deen. Abdur-Rahman bin Abi Bakrah narrated: “My father wrote to ‘Ubaidullah bin Abi Bakrah who was a judge: “Do not pass a judgement between two people while you are angry, for indeed I heard the Messenger of Allah (ﷺ) saying: ‘The judge should not judge between two people while he is angry.’” [1]References:[1] Hadith #19, 40 Hadith an-Nawawi[2] Hisn al-Muslim 30[3] Sahih (Darussalam) Jami at-Tirmidhi 1334

Al-Adl

“The Embodiment of Justice”

Short Summary

The Just, The One who is entitled to do what He does.

Long Summary

Allah is Al-Adl (in Arabic: ٱلْعَدْلُ), The one who rectifies and sets matters straight in a just and equitable manner. He always delivers absolute justice through His wisdom without failure. He gives each what he deserves and puts everything in its proper order.

Arabic Root

From the root ayn-dal-lam (ع د ل), which has the following classical Arabic connotations: to act justly, fairly, equitably, to adjust properly, to make even, to straighten, to rectify, to establish justice or balance. To make equal, uniform, to turn one away from something, rightly, direct, to make comfortable with what is right.

Details

Arabic Root:From the root ayn-dal-lam (ع د ل), which has the following classical Arabic connotations: to act justly, fairly, equitably, to adjust properly, to make even, to straighten, to rectify, to establish justice or balance. To make equal, uniform, to turn one away from something, rightly, direct, to make comfortable with what is right.Among the disputed names: We’ve mentioned previously how varying scholars have different criteria for what constitutes being a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. The name Al-Adl is not recognized as an official name by scholars such as Ibn Uthaymeen, Ibn Hazm, and Ibn al-Wazir, among others. As a rule of thumb, if the name contains the prefix alif lam before the name in the Qur’an, then that’s a clear indication of belonging as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. There is no verse directly quoting Al-Adl in the Qur’an.In Sahih Muslim, “O My servants! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another.” [1] Here Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ makes a declaration, He can do anything He pleases, but He forbids injustice for Himself. A point made to let us know that He is not unjust. Allah then commands us to uphold this standard amongst ourselves, to call out and prevent any injustice we may see. إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍۢ ۖ وَإِن تَكُ حَسَنَةًۭ يُضَـٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًۭاInnal laaha laa yazlimu misqaala zarratinw wa in taku hasanatany yudaa’ifhaa wa yu’ti mil ladunhu ajran ‘azeemaaEnglish Translation: “Indeed, Allah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” — (Qur’an 4:40) إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَInnal laaha ya’muru bil ‘adli wal ihsaani wa eetaaa’i zil qurbaa wa yanhaa ‘anil fahshaaa’i wal munkari walbagh-i’ ya’izukum la’allakum tazakkaroonEnglish Translation: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” — (Qur’an 16:90) وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًۭا وَعَدْلًۭا ۚ لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُWa tammat Kalimatu Rabbika sidqanw wa ‘adlaa; laa mubaddila li Kalimaatih; wa Huwas Samee’ul ‘AleemEnglish Translation:” And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.” — (Qur’an 6:115)Why is there suffering? The topic of suffering can bring about doubt in a believer’s heart. The uneasiness we feel is because we can’t comprehend Allah’s justice. We may have uncertainties, fear, or forget this world is only but a temporary residence. We must remember everything is within Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ ownership and control. He can do whatever, with whomever, and He is the All-Wise and All-Knowing. If we understand this, we don’t need to go any further. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can dispose of all of creation today, and it wouldn’t be right or wrong; it’s just His command. This is what it means to be the Supreme Authority, King of Kings, and the All-Powerful. To deny this would be to deny His attributes. But only seeing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ only through the lens of His independence and sovereignty misses His essence. It is more comprehensive seeing all His attributes working together, including Him being the All-Knower, the All-Wise, The Merciful, and The Embodiment of Justice.Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells mankind, “Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient.” ( Qur’an 2:155) And Prophet Muhammad ﷺ said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” [2] So, we must remember this life is only temporary, and with “every hardship is ease,” whether it is realized in this life or the hereafter. This is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ justice – it will always be fair and measured. “Allah does not task any self beyond its capacity” (Qur’an 2:286).On the suffering of a child:For every child that passes away, they are granted eternal bliss in Paradise. In a hadith, it reports Allah’s Messenger (ﷺ) who used to ask his companions, “Did anyone of you see a dream?” and they told him their dream. He commented on this dream, ” And the tall man whom you saw in the garden, is Abraham and the children around him are those children who die with Al-Fitra (the Islamic Faith). Some Muslims asked the Prophet, “O Allah’s Messenger (ﷺ)! What about the children of pagans?” The Prophet (ﷺ) replied, “And also the children of pagans.”” [3]Abu Hassan reported: I said to Abu Huraira that my two children had died. Would you narrate to me anything from Allah’s Messenger (ﷺ) a hadith that would soothe our hearts in our bereavements? He said: Yes. Small children are the fowls of Paradise. If one of them meets his father (or he said his parents) he would take hold of his cloth, or he said with his hand as I take hold of the hem of your cloth (with my hand). And he (the child) would not take off (his hand) from it until Allah causes his father to enter Paradise.[4]Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, those who were just will be in the presence of Allah upon pulpits of light, near the right hand of the Merciful, the Exalted, and both of His sides are honorable. They are those who practiced justice in their judgments and with their families and in all that they did.” [5] ۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗاYaa aiyuhal lazeena aamanoo koonoo qawwa ameena bilqisti shuhadaaa’a lillaahi wa law ‘alaa anfusikum awil waalidaini wal aqrabeen iny yakun ghaniyyan aw faqeeran fallaahu awlaa bihimaa falaaa tattabi’ul hawaaa an ta’diloo; wa in talwooo aw tu’ridoo fa innal laaha kaana bimaa ta’maloona KhabeeraEnglish Translation: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” — ( Qur’an 4:135)Reflection:In recognizing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as just, how can we bring this virtue into our life? Instead of seeking confirmation or looking to prove our side as being correct, can we instead seek the truth? This would necessitate leaving our emotions and ego at the door. We would have to embrace our weaknesses and the possibility of being wrong. We can also expand the scope of justice to go beyond interpersonal dynamics. We can look within the individual. Are we just to our souls, treating ourselves with respect, or are we oppressive to ourselves?References:[1] Sahih Muslim 2577a[2] Sahih al-Bukhari 5641[3] Sahih al-Bukhari 7047[4] Sahih Muslim 2635[5] Sahih (authentic) Sahih Muslim 4493

Al-Lateef

“The Knower of Subtleties”

Short Summary

The Subtle One, The Gracious, The One who is kind to His servants and endows upon them.

Long Summary

Allah is Al-Lateef. The most gentle and gracious to people and cares for them, although they may be oblivious to his acts. His nature is kind, affectionate, and understanding of the subtle details of individual circumstances. His actions are so subtle that they can not be observable or understood. He does things for you that you will never know. This is the name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to call when asking for help through hardship.

Arabic Root

From the root lam-ta-fa (ل ط ف), which has the following classical Arabic connotations: to be thin, delicate, refined, elegant, graceful, gentle, gracious, courteous, kindly, subtle, to know the obscurities of all affairs, to treat with regard for circumstances, to be most soothing and refined in manner, to treat with kindness, goodness, gentleness, benevolence, and affection.

Details

Arabic Root:From the root lam-ta-fa (ل ط ف), which has the following classical Arabic connotations: to be thin, delicate, refined, elegant, graceful, gentle, gracious, courteous, kindly, subtle, to know the obscurities of all affairs, to treat with regard for circumstances, to be most soothing and refined in manner, to treat with kindness, goodness, gentleness, benevolence, and affection.All the names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are beautiful and complete. But Al-Lateef often holds a special place in a believer’s heart as it resonates deeply with the human spirit. It carries with it many meanings depending on the context it is used. But generally, this name refers to the attribute of “gentleness.” Imam al-Ghazali writes of Al-Latif as being the only one “deserving of this name if one knows the subtleties of those things which are beneficial, as well as their hidden aspects, along with what is subtle about them and what is benevolent.” Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows where the most subtle and hidden benefit lies, and He knows how to use it for whomever He has destined it for. This gentleness and subtlety manifest themselves in many ways. For example, attending a khutbah, watching a random video online, or reading a book a friend recommended, al-Latif delivers a message that gives you exactly what you need to hear. It would appear like that message was directly written or spoken for you. The timing could not have been any better. Al-Ghazali continues, “Moreover, in conveying them to those who are deserving, he is committed to the path of gentleness rather than harshness.” The knower of subtleties: Just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is subtle in His kindness and giving, He is aware of all nuances or things trying to remain inconspicuous. Nothing is neglected. Everything has its place and will be accounted for. يَـٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍۢ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَـٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭYa bunaiya innahaaa in taku misqaala habbatim min khardalin fatakun fee sakhratin aw fis samaawaati aw fil ardi yaati bi Allah; innal laaha lateefun KhabeerEnglish Translation:” [And Luqman said], “O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted.” — (Qur’an 31:16) أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭAlam tara annal laaha anzala minas samaaa’i maaa’an fatusbihul ardu mukhdarrah; innal laaha Lateefun KhabeerEnglish Translation: “Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted.” — (Qur’an 22:63)Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the creator, subtle in design. Imam al-Ghazali writes, “In sum, He is wise insofar as He plans things, generous insofar as He creates them, fashioner insofar as He orders them, just insofar as He puts each thing in its proper place, and benevolent insofar as He does not overlook subtleties and qualities of gentleness concerning them.” The level of sophistication, the attention to detail of the minutiae, none can be overlooked in order to understand His name.Story of Prophet Yusuf (as):The story of Prophet Yusuf, may peace be upon him, is also very instructive in getting to understand how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Lateef: وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّواْ لَهُۥ سُجَّدًۭا ۖ وَقَالَ يَـٰٓأَبَتِ هَـٰذَا تَأْوِيلُ رُءْيَـٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّۭا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَـٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌۭ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُWa raf’a abawaihi ‘alal ‘arshi wa kharroo lahoo sujjadaa; wa qaala yaaa abati haaza taaweelu ru’yaaya min qablu qad ja’alahaa Rabbee haqqaa; wa qad ahsana beee iz akhrajanee minas sijni wa jaaa’a bikum minal badwi mim ba’di an nazaghash Shaitaanu bainee wa baina ikhwatee; inna Rabbee lateeful limaa yashaaa’; innahoo Huwal Aleemul HakeemEnglish Translation:” And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” — ( Qur’an 12:100)In the story of Yusuf (as), we know he has a vision in his dream where “eleven stars and the sun and the moon; I saw them prostrating to me.” (Qur’an 12:4). He does not know exactly when, where, and how this will happen. But Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had decreed this and shown him his destiny in a dream. The path was unclear and unknown to Yusuf (as). In fact, from the outside looking in, it would seem like a delusional vision as nothing seemed to go right for Yusuf (as). In his home, his older brothers were envious of Yusuf (as) and plotted to kill him, but before this plan was put into action, someone spoke up and said, “Do not kill Joseph [Yusuf] but throw him into the bottom of the well” (Qur’an 12:10)Once abandoned in a well, a caravan passing by finds him detains him, and pawns him as a slave to the highest bidder. Another stroke of ‘luck’ is out of all the people, Yusuf (as) was purchased by a man named Azeez – a pious, wealthy, and respectful man. Finally, Yusuf (as) could breathe and had a place to mature, but the coast was not clear. Eventually, problems between Yusuf (as) and Zulaikha (Azeez’s wife) transpired. It wasn’t before long this situation led to Yusuf (as) being falsely imprisoned. In jail, he developed a reputation as being the interpreter for dreams. The security guard picks up on this talent and shares this information with the King, who is troubled by a recurring dream. This access and opportunity then granted Yusuf (as) to be recognized, released, and promoted by the King. This leads to the inevitable conclusion of the story, where Yusuf sees the dream he had as a kid come true. As this verse above states, “this is the explanation of my vision of before. My Lord has made it reality.” Reflection:From the story of Prophet Yusuf (as), we can see how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Lateef and guides us without our knowledge. It is subtle in ways we cannot connect the dots moving forward, only looking back. Even then, we may not understand all of its intricacies. A wrong turn can lead to a disastrous outcome. Imagine the person who did not inspire the brothers to throw Yusuf (as) in the well. What if he was sold as a slave to someone other than Azeez? Would Yusuf (as) have met the King without being falsely imprisoned? We can learn from this story just how the quality of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ being Al-Lateef manifests. Perhaps there’s a blessing in not being accepted into that prestigious university you wanted. Instead, you being forced to “settle” for a local college, you meet a professor by “happenstance” who inspires you in a way no other could have. Perhaps you meet your spouse, make life-long friends, or land an internship giving you exposure to a new field you otherwise would’ve never explored. In not attending that prestigious university you wanted, you may have dodged some tragedy or difficulty. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may have protected you from being led astray. Nothing which happens in your life is good or bad as you may perceive it. Only Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who is Al-Aleem (Knower) of all things, knows what’s best. All we can do is move forward, trying to connect the dots looking back – but even then, our story is still being written, and we don’t know how this story ends.In a hadith narration, Prophet Muhammad ﷺ says to Aisha (ra): “show gentleness, for if gentleness is found in anything, it beautifies it and when it is taken out from anything it damages it.” [1] and in Sahih Muslim, “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]Here are the remaining four verses that metion Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Al-Lateef in the Qur’an: 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) وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًاWazkurna maa yutlaa fee bu yootikunna min aayaatil laahi wal Hikmah; innal laaha kaana lateefan Khabeera (section 4)English Translation: “And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].” — (Qur’an 33:34) ٱللَّهُ لَطِيفٌۢ بِعِبَادِهِۦ يَرْزُقُ مَن يَشَآءُ ۖ وَهُوَ ٱلْقَوِىُّ ٱلْعَزِيزُAllahu 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) أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُAlaa ya’lamu man khalaqa wa huwal lateeful khabeerEnglish Translation:”Does He who created not know, while He is the Subtle, the Acquainted?” — (Qur’an 67:14)References:[1] Sahih (Al-Albani) Sunan Abi Dawud 4808[2] Sahih Muslim 2593

Al-Khabir

“The All-Acquainted”

Short Summary

The One who knows the truth of things.

Long Summary

Allah is Al-Khabeer. The Knower of reality, The One whose knowledge is comprehensive, knowing the qualities and meanings of all things. He knows and understands the most hidden secrets. He is All-Aware and All-Acquainted. The One who knows the truth in every situation.

Arabic Root

From the root kha-ba-ra (خ ب ر), which has the following classical Arabic connotations: to know, or be aware of the real inner nature of something, to understand the inner, the intrinsic nature of something, to know the reality of something, to know the secret inner state of something, to prove, try, test by experience (resulting in inner knowledge).

Details

Arabic Root:From the root kha-ba-ra (خ ب ر), which has the following classical Arabic connotations: to know, or be aware of the real inner nature of something, to understand the inner, the intrinsic nature of something, to know the reality of something, to know the secret inner state of something, to prove, try, test by experience (resulting in inner knowledge).In modern Arabic, if you call someone خبير (khabir) it means he’s an expert, i.e., possessing great knowledge about that particular field or subject.The pairing of names with Al-Khabir:This name often appears in pairs with Al-Lateef (The All-Subtle) and Al-Alim (The All-Knowing). The name is mentioned 45 times throughout the Qur’an. To be fully acquainted requires having both knowledge and knowing subtleties. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ not only knows our actions, but He knows the state of our hearts. He is acquainted with the outwardly and inwardly. يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٞ مَّا قَدَّمَتۡ لِغَدٖۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَYaaa ayyuhal lazeena aamanut taqul-laaha; waltanzur nafsum maa qaddamat lighadiw wattaqual laah; innal laaha khabeerum bimaa ta’maloonEnglish Translation:”O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow – and fear Allah. Indeed, Allah is Acquainted with what you do.” — (Qur’an 59:18) 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) إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يَكۡفُرُونَ بِشِرۡكِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٖIn tad’oohum laa yasma’oo du’aaa’akum wa law sami’oo mas tajaaboo lakum; wa Yawmal Qiyaamati Yakfuroona bishirkikum; wa laa yunabbi’uka mislu khabeer (section 2)English Translation:”If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].” — (Qur’an 35:14) إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌۭ مَّاذَا تَكْسِبُ غَدًۭا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍۢ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢInnal 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)Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knowledge and awareness of all things is not from observation. Rather everything known is from the knowledge of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This is what is meant by the perfection of attributes. He possesses these qualities intrinsically, and they are His essence. He was al-Khaliq before the first creation was made. He was ar-Raheem before the creation of Adam (as). This is why scholars have mentioned that all of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ actions are derived from His most glorious and perfect names. For us, our names are derived from our actions. We have to prove and qualify ourselves to be called honest, trustworthy, or strong. Someone says I am strong, and we say, okay, pick this heavy thing up. We could infer from their muscles that they are strong, but that’s only due to the weight training they had to do first. Whereas the qualities and attributes of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ just are and always have been. They are eternal and part of His being. The actions which come forth are an effect of having these names.Reflection:This name spurs the need to examine oneself or, as Shaykh Tosun Bayrak puts it, “to be one’s own doctor.” Just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is all-acquainted, we must ask ourselves if we are aware of what goes in ourselves. If we view the mind as some sort of factory, whatever you think about or consume (i.e., through the media, online videos, education, reading, friendships, etc.), these are all the raw ingredients we’re processing through this factory. If all you put in is trash, it’d be hard to expect that we’d be manufacturing luxury goods or treasures. What we put into this factory is likely what we’ll get out. Focus on the wrong thing, and you’ll get the wrong result.So, this calls for a level of radical honesty to unearth some truth and awareness about oneself; otherwise, what lies underneath remains hidden. What is it that motivates you? Are you too preoccupied with worldly pursuits? People like to think of themselves favorably and are over-confident in desirable traits (e.g., kindness, generosity, intelligence, disciplined, etc.), but would the world around you say the same?The brain and body seeks to preserve, your ego wants to protect you from taking any punches and getting bruised. All this happens without our conscious knowledge, and so in a sense, we can be easily deluded. It takes constant examination to know this game of self-deceit and to understand the tricks of the brain before we can say we’re “acquainted” or “totally aware.” We have to prove to others and to ourselves whether we qualify to be worthy of being called by a certain title or name.

Al-Wahhab

“The Supreme Bestower”

Short Summary

The One who is abundantly generous in giving without ever needing to calculate.

Long Summary

Allah is Al Wahhab (in Arabic: ٱلْوَهَّابُ), which means the great giver whose blessings are freely and perpetually given. He gives with no purpose and expects nothing in return. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is truly the most liberal giver, He gives to the deserving and undeserving, to the good and the evil.

Arabic Root

From the root waw-ha-ba (و ه ب), which has the following classical Arabic connotations: to give for no compensation, to give as a gift, to donate, to offer as a present, to bestow, or to give liberally and freely.

Details

Arabic Root:From the root waw-ha-ba (و ه ب), which has the following classical Arabic connotations: to give for no compensation, to give as a gift, to donate, to offer as a present, to bestow, or to give liberally and freely.The gift of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:The name Al-Wahhab is mentioned three times in the Qur’an and comes from al-hibah, which is a gift detached without conditions or prior cause. This name speaks to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ nature of being the all endowering, all bestowing, or the perpetual giver of gifts. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ loves His creation intimately, He gives without recompense or interests. In Surah Ibrahim verse 34, “And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.”Give yourself a moment to reflect, look all around you, look at the complexity of your body. We can not show enough appreciation to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for all of His blessings. The gift of life, how each cell everyday is at war, it wards off viruses and bacteria that want to destroy it. Yet here you are. Every moment we are living and its because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has written it to be that way. He sustains us in every moment and we are unaware and unknowing. أَمۡ عِندَهُمۡ خَزَآئِنُ رَحۡمَةِ رَبِّكَ ٱلۡعَزِيزِ ٱلۡوَهَّابِAm’indahum khazaaa inu rahmati Rabbikal Azeezil WahhabEnglish Translation:”Do they possess the treasures of your Lord, the Most Mighty, the Great Bestower?” — (Qur’an 38:9)The pairing with the name Al-Wahhab:When the names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are paired it often conveys a greater message. In this case, the names Al-Azeez (The Exalted / The Mighty) is paired with Al-Wahhab. This signals the purity of the gift. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is The All Mighty, He does not need anything, so when He gives, He gives freely. There is no ulterior motive, no looking to get in someone’s favor. Unlike humans, we understand there’s an unspoken social contract to reciprocate the giving. If someone invites you to their wedding, you feel almost compelled or obligated to invite them to yours. Allah is greater. He just gives and gives without any limits.The pairing of these two names also shows how nothing can come in the way of His giving. We live in a world where politics, leadership, and logistics all come in the way, preventing good people from helping one another. The wealthiest countries in the world still have some degree of the population suffering from poverty and hunger, and it’s not because of a lack of resources. Even if they wanted to help, they could not. Allah’s bounties have no limits, and no one can prevent Him from Giving to whom He wills.Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not need anything from His servants. We know His gifts are purely out of His generosity and kindness. They serve as a reminder of His love for all His creation. He even gives to those who might not be deserving; perhaps they would realize that their Lord is showering them with many blessings and that they return to Him. This would be a gift within a gift – He gives so you can get to know Him, leading us to seek His approval and mercy.Prophetic supplication with this name:If you wish to call upon this beautiful name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we can learn the du’a Prophet Suleiman (as) recited asking for forgivness and wealth. قَالَ رَبِّ ٱغۡفِرۡ لِي وَهَبۡ لِي مُلۡكٗا لَّا يَنۢبَغِي لِأَحَدٖ مِّنۢ بَعۡدِيٓۖ إِنَّكَ أَنتَ ٱلۡوَهَّابُQaala Rabbigh fir lee wa hab lee mulkal laa yambaghee li ahadin min ba’dee innaka Antal WahhaabEnglish Translation:”He said, ‘My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.’” — (Qur’an 38:35)Reflection:This name should also make us realize that our success is only through Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Whatever good you do, who inspired that impulse within you? Who records and rewards the good one does? It’s all from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is not obliged in any way, and He does whatever He wishes. But through learning about Allah’s divine names, we learn about His justice, generosity, and abundance, as well as His care, love, and forgiveness. These are all gifts of Al-Wahhab.Upon further reflection on this name, we may also realize that any inherent skills/qualities we have are also a gift from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Don’t let your nafs (i.e., ego) intrude and take control over your heart. We do that in part by remaining thankful to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ because we did nothing to be deserving of His gifts. He just gives, period. No questions asked, no “please sign here on the dotted line.” He then leaves us with the choice to take it for granted or to be grateful. It’s on us to see His kindness and His mercy.Narrated Uqba: I offered the Asr prayer behind the Prophet (ﷺ) at Medina. When he had finished the prayer with Taslim, he got up hurriedly and went out by crossing the rows of the people to one of the dwellings of his wives. The people got scared at his speed. The Prophet (ﷺ) came back and found the people surprised at his haste and said to them, “I remembered a piece of gold Lying in my house and I did not like it to divert my attention from Allah’s worship, so I have ordered it to be distributed (in charity). [1]The gift in you:Let’s say you gave a gift to a friend, and you see it wasn’t appreciated, used, or had the opposite effect you intended – how would you feel? The truth is it hurts. Imagine a recent kidney donor seeing their friend revert back to being an alcoholic. It would be a big slap in the face. Similarly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given certain people gifts that get abused. We have knowledgeable people, but they use their knowledge to manipulate and cheat others. In the act of omission, Allah’s given us the faculty to achieve great things, but we don’t live up to our potential. Instead, we get caught up and waste time playing meaningless games. We must try our best to use the gifts Allah’s given us in a way that would not insult the giver. We should use our gifts to spread goodness to try and uplift and benefit others.Just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ gives gifts out of love we should learn to do the same. “Aishah narrated: ‘The Prophet would accept gifts and he would give something in return.’” [2]Abu Huraira reported that the Prophet ﷺ said, “Give gifts and you will love one another.” [3] And just as a reminder, no gift is too small. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah ﷺ said, “O Muslim women! No one of you should consider insignificant (a gift) to give to her neighbour even if it is (a gift of) the trotters of a sheep”. [4]References:[1] Sahih Bukhari 851[2] Sahih (Darussalam) Jami` at-Tirmidhi 1953[3] Hasan (Al-Albani) Al-Adab Al-Mufrad 594[4] Riyad as-Salihin 306