AR-RAHMAAN

“The Beneficent”

Short Summary

He who wills goodness and mercy for all His creatures

Long Summary

Allah is Ar-Rahmaan (in arabic: ٱلْرَّحْمَـانُ). He is the One who blesses all His creation with prosperity and devoid from disparity. He is most merciful, kind, and loving towards all creation. His Rahma is all inclusive and embraces all.

Arabic Root

From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness, to love, to have mercy, to have pity, to show favor and goodness, to have all that is required for beneficence.

Details

Arabic Root:From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness, to love, to have mercy, to have pity, to show favor and goodness, to have all that is required for beneficence.We begin the journey to understanding who Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ with the name Ar-Rahman and Ar-Raheem. As a way of developing His relationship with us, He tells us more about Him. The names most frequently used in the Qur’an are the names of Rahmah (i.e., His mercy). We begin every surah with the exception of Surah Taubah with the recitation of the Basmala (i.e., the bismillah), in which we proclaim His mercy. The Qur’an is a gift from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, a sign of His mercy. It gives the impression He would like all of mankind to know that He is the most gracious and the most merciful.There are 57 mentions of the name Ar-Rahman spanning across 16 different chapters of the Qur’an. قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ أَيّٗا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِهَا وَٱبۡتَغِ بَيۡنَ ذَٰلِكَ سَبِيلٗاQulid’ul laaha awid’ur Rahmaana ayyam maa tad’oo falahul asmaaa’ul Husnaa; wa laa tajhar bi Salaatika wa laa tukhaafit bihaa wabtaghi baina zaalika sabeelaEnglish Translation:”Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.” And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way.” — (Qur’an 17:110)In the Qur’an “My mercy encompasses all things” (Qur’an 7:156) and Shaykh Tosun Bayrak writes of this name “He is the one who wills mercy and good for all creation, at all times, without any distinction between the good and the bad, the faithful and the rebel, the beloved and the hated.” It is clear from this verse there is no discrimination as to whose worthy of His mercy and compassion.The Names of Mercy:There are eight names that refer to His mercy and kindness: Ar-Rahman, Ar-Raheem, Ar-Ra’uf, Al-Barr, Al-Wahhab, Al-Ghaffar, Al-Afuww, and At-Tawwab. Each name, although related under the umbrella of mercy, is unique. We’ll explore each in detail and see the various ways in which Allah’s mercy manifests. As for the name Ar-Rahman it is reserved for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ alone. It’s a quality that can’t be ascribed to anybody else. A person can be referred to as Raheem, meaning being merciful. But Ar-Rahman is understood to be all-encompassing mercy, so far-reaching that it touches everything and everyone. A kind of mercy that knows no bounds. As a name, it is understood this kind of mercy is reserved only for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. A person named Rahman must therefore have the prefix Abdur, meaning servant of the merciful.From the hadith, it comments on Allah’s Rahmat (mercy), “Verily, Allah has one hundred portions of mercy. From one portion the creation has been given mercy by virtue of which there is mutual love between the people and ninety nine portions are reserved for the Day of Resurrection.” [1]Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Those who are merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.” [2]Reflection:The belief in Allah’s mercy is beneficial to a believer because it causes an individual to reflect on their ability to be merciful themselves. Narrated Jarir bin `Abdullah: Allah’s Messenger (ﷺ) said, “Allah will not be merciful to those who are not merciful to mankind.” [3] It also encourages a believer to do good, to act with virtue so that they can receive the mercy of their Lord, “As for those who believe and do good, the Most Compassionate will certainly bless them with genuine love” (Surah Maryam ayah 96) ‘Umar b. Khattab reported that there were brought some prisoners to Allah’s Messenger (peace be upon him) amongst whom there was also a woman, who was searching (for someone) and when she found a child amongst the prisoners, she took hold of it, pressed it against her chest and provided it suck. Thereupon Allah’s Messenger (ﷺ) said: Do you think this woman would ever afford to throw her child in the Fire? We said: By Allah, so far as it lies in her power, she would never throw the child in Fire.’ Thereupon Allah’s Messenger (ﷺ) said: Allah is more kind to His servants than this woman is to her child. [4]Allah’s mercy is vast and is described by Prophet ﷺ to be greater than a mother’s love for her child. In Imam Zarruq’s book, The loftiest goal in elucidating Allah’s most beautiful names he recommends attaching oneself to this name through “fellowship, hope, behaving with extreme affection because of firm trust in His affection.” Know Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is all-wise and all-knowing, you’re forgiveness towards others, and their imperfections will be rewarded on the day of judgment. Lead with hope and compassion and seek to assist those who are misguided as they are in need. And on a concluding note for this name, begin every task by calling upon Ar-Rahman through the phrase, “Bismillah Hir-Rahman Nir-Rahim,” which means “In the name of God, The Most Gracious, The Most Merciful.” All things are only made possible with Allah’s blessing. We, too, require His mercy and grace in all matters.Hadith References:[1] Sahih Muslim 2753[2] Sunan al-Tirmidhi 1924[3] Sahih al-Bukhari 7376[4] Sahih al-Bukhari 5999 & Sahih Muslim 2754

Ar-Razzaq

“The Total Provider”

Short Summary

The Provider, The Sustainer. The one who creates sustenance for all His creations.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Razzaq (in Arabic: ٱلْرَّزَّاقُ) The Provider, The Sustainer for all His creatures. He is The One who creates all means of nourishment and gives them their livelihood. He is the provider of growth for all things good for the body, the soul, and the mind.

Arabic Root

:From the root ra-zay-qaf (ر ز ق), which has the following classical Arabic connotations: to receive something beneficial, especially as a gift to be provided with the necessities of life, to receive a portion, share or lot, to be supplied with a means of subsistence.

Details

Arabic Roots:From the root ra-zay-qaf (ر ز ق), which has the following classical Arabic connotations: to receive something beneficial, especially as a gift to be provided with the necessities of life, to receive a portion, share or lot, to be supplied with a means of subsistence.The difference between Ar-Razzaq and Al-Wahhab:There is often confusion between the names Al-Wahhab (The Bestower) and Ar-Razzaq (The Provider). Al-Wahhab contains the same root as the name Hiba, which means a gift. So, Al-Wahhab refers to Allah’s attribute of being the perpetual giver of gifts. It knows no bounds and requires no action from the receiver. Now, rizq has multiple meanings; the first is of general sustenance. This refers to any physical or material wealth. It’s what has been allocated by the creator for you. However, unlike a gift, effort must be applied to receive it. This encompasses the outward definition of rizq. Rizq can also apply to inward sustenance – one that benefits your soul, your heart (emotional sustenance), your faith, and your health. When you count on Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ blessings, seek the rizq that will purify your soul, guide you, and increase your imaan for it is nobler. The inward sustenance is ever-lasting, whereas material provision, although necessary, is only temporary.A lesson from Prophet Ibrahim (as):In the Qur’an, Surah Ash-Shu’ara, Prophet Ibrahim (as) addresses Polytheists giving reasons why Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ should be the only one worthy of worship. He argues how it is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, “Who created me and Who guides me; Who gives me food and drink, and Who, when I am ill, heals me; Who will cause me to die and then will again restore me to life.” (Qur’an 26:78-81) What’s interesting to note here is the order of things mentioned. Prophet Ibrahim (as) first shows appreciation for his existence and to be among those Allah guided. He only then shifts to the outward rizq of worldly provisions such as food, drink, and health.The name mentioned in the Qur’an:There are countless ayat which discuss Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being The Provider. For example, “Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your ‘partners’ who does anything of that? Exalted is He and high above what they associate with Him” (Qur’an 30:40) and also, “O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?” (Qur’an 35:3) But as a reference to the name Ar-Razzaq there is only one instance: وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍۢ وَمَآ أُرِيدُ أَن يُطْعِمُونِ إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُWa maa khalaqtul jinna wal insa illaa liya’budoon Maaa ureedu minhum mir rizqinw wa maaa ureedu anyyut’imoon Innal laaha Huwar Razzaaqu Zul Quwwatil MateenEnglish Translation:”And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me. Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.” — (Qur’an 51:56-58)The pairing of Ar-Razzaq and Al-Mateen:The pairing here is with the two names Ar-Razzaq and Al-Mateen, the perpetual provider and the firm possessor of strength. We can always depend on Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for provision because He is the firm one. What does it mean to be firm? It means being solid, unwavering, or unbreakable. You can forever rely on Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ because of His strength. All other sources that claim to be strong providers really are not. The greatest countries or empires all rise and fall, and the biggest companies of the past are now bankrupt. Nothing is ever-lasting except Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is unshakable. قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ قُلِ ٱللَّهُ ۖ وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَـٰلٍۢ مُّبِينٍۢQul mai yarzuqukum minas samaawaati wal ardi qulil laahu wa innaaa aw iyyaakum la’alaa hudan aw fee dalaalim mubeenEnglish Translation:”Say, ‘Who provides for you from the heavens and the earth?’ Say, ‘Allah. And indeed, we or you are either upon guidance or in clear error.’” — (Qur’an 34:24)Is your Rizq decreed?It was Narrated Abdullah who recorded Allah’s Messenger ﷺ as saying, “…then Allah sends an angel and orders him to write four things, i.e., his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter). Then the soul is breathed into him.” [1]If your rizq is decreed, why make du’a? This question is often asked, and it’s rather a moot point. Allah’s qadr (divine decree) is known only by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We don’t know what was written, and as mentioned previously, to receive worldly rizq still requires genuine effort. We simply don’t know; it could be after reading this, you make du’a asking from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and He increases what has been portioned for you. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ had already known this as it was in your qadr. It was written, but you did not know. So we proceed just as we would before, doing good deeds, making du’a, and putting our best foot forward. The rest is with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. أَمَّنۡ هَٰذَا ٱلَّذِي يَرۡزُقُكُمۡ إِنۡ أَمۡسَكَ رِزۡقَهُۥۚ بَل لَّجُّواْ فِي عُتُوّٖ وَنُفُورٍAmman haazal lazee yarzuqukum in amsaka rizqah; bal lajjoo fee utuwwinw wa nufoorEnglish Translation:”Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.” — (Qur’an 67:21)Reflection:At some biological level, we have this looming anxiety of not having enough. We’re afraid of losing our job, being unable to pay our bills, or not having enough to eat. We live with this constant angst and worry.The release can come from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Razzaq. He is the best provider for all; there is not a single creature that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not provide for. Since He is the only one who can give sustenance, we should seek it from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Understanding this frees a person from the shackles of the influence of an unjust employer, dictator, or any kind of authority. People may be coerced to compromise their morals and resort to cheating and stealing to secure sustenance. But the one who knows Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Ar-Razzaq will avoid acting in this way as he knows the absolute authority is with Allah, The Almighty.Narrated Warrad: (the clerk of Al-Mughira bin Shu`ba) Once Al-Mughira dictated to me in a letter addressed to Muawiya that the Prophet ﷺ used to say after every compulsory prayer, “La ilaha illa l-lahu wahdahu la sharika lahu, lahu l-mulku wa lahu l-hamdu, wa huwa `ala kulli shay’in qadir. Allahumma la mani`a lima a`taita, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi minka l-jadd. [There is no Deity but Allah, Alone, no Partner to Him. His is the Kingdom and all praise, and Omnipotent is he. O Allah! Nobody can hold back what you gave, nobody can give what You held back, and no struggler’s effort can benefit against You].” And Al-Hasan said, “Al-jadd’ means prosperity [??].” [2]The attitude which is best for a believer to adopt was mentioned in the hadith of Sahih Muslim. Abu Hurairah narrated that the Messenger of Allah ﷺ said: “Look at those who are beneath you and do not look at those who are above you, for it is more suitable that you should not consider as less the blessing of Allah.” [3] This problem has multiplied a thousandfold in the age of social media. We see the highlight reel of everyone’s best life. It then leads to shaitan planting his seeds of doubt in the garden of your mind. These weeds – if not dealt with immediately – take form and spread, soon overtaking the entire garden. This manifests in a variety of ways into doubt, resentment, or belittling the favors which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has given us (nauzubillah). For those seeking tranquility, it is better to find contentment with that which Allah has already provided you. This sentiment is perfectly captured in Surah Ta-ha verse 131, “And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.”It was narrated from Salamah bin ‘Ubaidullah bin Mihsan Al-Ansari that his father said: “The Messenger of Allah (ﷺ) said: ‘Whoever among you wakes up physically healthy, feeling safe and secure within himself, with food for the day, it is as if he acquired the whole world.’” [4]References:[1] Sahih al-Bukhari 6594[2] Sahih al-Bukhari 844[3] Sahih (Darussalam) Sunan Ibn Majah 4142[4] Hasan (Darussalam) Sunan Ibn Majah 4141

AR RAHEEM

“The Merciful”

Short Summary

He who acts with extreme kindness

Long Summary

The name Ar-Raheem (in Arabic: ٱلْرَّحِيْمُ) comes from the same root as Ar-Rahman which refers to Allah’s attribute of being Merciful. Although similarly related the meanings are different. Ar-Rahman can be understood to refer to Allah as the origination/source of all mercy, whereas Ar-Raheem refers to its sustaining/infiniteness. Some view the name of Ar-Raheem as being merciful to His creation deserving of mercy (primarily the mercy reserved for the believers).

Arabic Root

From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness to love to have mercy, to have pity to show favor and goodness to have all that is required for beneficence.

Details

Arabic Root:From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness to love to have mercy, to have pity to show favor and goodness to have all that is required for beneficence.This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is mentioned in the Qur’an for a total 114 times. Twice as much as the name Ar-Rahman.Is Ar-Raheem for the believers? هُوَ ٱلَّذِي يُصَلِّي عَلَيۡكُمۡ وَمَلَـٰٓئِكَتُهُۥ لِيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَكَانَ بِٱلۡمُؤۡمِنِينَ رَحِيمٗاHuwal lazee yusallee ‘alaikum wa malaaa’ikatuhoo liyukhrijakum minazzulumaati ilan-noor wa kaana bilmu’mineena RaheemaaEnglish Translation:”It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful.” — (Qur’an 33:43)This ayah is often referenced to support the idea that Ar-Rahman is a universal mercy that applies to all His creation and that ‘Ar-Raheem’ is a specific kind of mercy reserved only for “al-mumin,” the believers. Ibn Arabi in unveiling the secret of the most beautiful names mentions, “God indicated that this Mercy was limited and restrained, after having manifested unconditional, absolute, and universal general mercy. Also, its relation to the servant depends on his limitations.” But here lies some disagreement among scholars. The counter-argument given that opposes this view is in Surah Baqarah, which directly challenges this notion: وَكَذَٰلِكَ جَعَلۡنَٰكُمۡ أُمَّةٗ وَسَطٗا لِّتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدٗاۗ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِي كُنتَ عَلَيۡهَآ إِلَّا لِنَعۡلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيۡهِۚ وَإِن كَانَتۡ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمۡۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٞ رَّحِيمٌۭWa kazaalika ja’alnaakum ummatanw wasatal litakoonoo shuhadaaa’a ‘alan naasi wa yakoonar Rasoolu ‘alaikum shaheedaa; wa maa ja’alnal qiblatal latee kunta ‘alaihaaa illaa lina’lama mai yattabi’ur Rasoola mimmai yanqalibu ‘alaa ‘aqibayh; wa in kaanat lakabeeratan illaa ‘alal lazeena hadal laah; wa maa kaanal laahu liyudee’a eemaanakum; innal laaha binnaasi la Ra’oofur RaheemEnglish Translation:”And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.” — (Qur’an 2:143)Here it mentions Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as “Ra’oofur Raheem” meaning kind and merciful. But for who? In this ayah, it says for all mankind, for all people. This gives the impression that the mercy that encompasses Raheem is not just reserved for Muslims but “to the people.” ۞قُلۡ يَٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُQul yaa’ibaadiyal lazeena asrafoo ‘alaaa anfusihim laa taqnatoo mirrahmatil laah; innal laaha yaghfiruz zunooba jamee’aa; innahoo Huwal Ghafoorur RaheemEnglish Translation:”Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’” — (Qur’an 39:53)Hadith which illustrates Allah’s mercy: Allah’s mercy is vast, we can not begin to fathom the many ways in which He’s shown us mercy. As we mentioned in the name Ar-Rahman, The Prophet ﷺ said to us, “Do you think this woman could throw her child in the fire?” We said, “No, not if she is able to stop it.” The Prophet said, “Allah is more merciful to His servants than a mother is to her child.” [1]On the authority of Ibn Abbas (may Allah be pleased with him), from the Messenger of Allah (ﷺ): “Verily Allah has written down the good deeds and the evil deeds, and then explained it: “Whosoever intended to perform a good deed, but did not do it, then Allah writes it down as a completed good deed. And if he intended to perform it and then did perform it, then Allah writes it down as from ten good deeds up to seven hundred times, up to many times multiplied. And if he intended to perform an evil deed, but did not do it, then Allah writes it down as a complete good deed. And if he intended it [i.e., the evil deed] and then performed it, then Allah writes it down as one evil deed. [2]Abu Huraira reported that Allah’s Messenger (ﷺ) said: When Allah created the creation as He was upon the Throne, He put down in His Book: Verily, My mercy predominates My wrath. [3]The belief in Allah’s mercy is beneficial to a believer because it causes an individual to reflect on their ability to be merciful themselves. Narrated Jarir bin Abdullah: Allah’s Messenger (ﷺ) said, “Allah will not be merciful to those who are not merciful to mankind.” [4] It also encourages a believer to do good, to act with virtue so that they can receive the mercy of their Lord, “As for those who believe and do good, the Most Compassionate will certainly bless them with genuine love” (Surah Maryam ayah 96) Hadith References:[1] Sahih Bukhari 5653 Grade: Sahih (authentic) according to Al-Bukhari[2] Sahih al-Bukhari 6491 & Sahih Muslim 131a[3] Sahih Muslim 2751a[4]Sahih al-Bukhari 7376

Al-Fattah

“The Opener / The Judge”

Short Summary

The Opener, The Solver, The Victory Giver.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Fattah (in Arabic: ٱلْفَتَّاحُ), meaning the opener, the revealer, and the granter of success. He opens or locks His doors of mercy to whom He pleases. Through His guidance, whatever is unclear becomes clear. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has the best judgment and holds the keys to victory and success.

Arabic Root

From the root fa-ta-ha (ف ت ح), which means to open. It has the following classical Arabic connotations: to open, unlock, unfold, to make victorious, to reveal, inform, explain, make clear, to judge, to decide, to grant, and to permit.

Details

Arabic Root:From the root fa-ta-ha (ف ت ح), which means to open. It has the following classical Arabic connotations: to open, unlock, unfold, to make victorious, to reveal, inform, explain, make clear, to judge, to decide, to grant, and to permit.The Opener:There are multiple meanings associated with this name. In Arabic, fath (فتح) means to open, and Al-Fattah (ٱلْفَتَّاحُ) is The Opener. This name takes on a perpetual form that is ever-lasting. He is the one that is always doing this again and again. Now, what is implied by the opening? What is that He opens? As we covered in the last name, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ holds the key to our sustenance (Ar-Razzaq), so naturally, He is considered the opener to provisions.He is also the one who opens the door of mercy. Narrated by Abu Huraira, who reported Allah’s Messenger ﷺ as saying: When it is the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained. [1]It can also mean providing guidance to one who is lost, revealing the unseen, a path untrodden. Sometimes we see things as impossible. Our minds were unable to see it in a different light. But that is until Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, in all His glory, clears our minds and opens the possibility for us. We are blinded and unable to see, i.e., until He reveals. So, we learn that Al-Fattah is the one who makes what seemed once impossible possible.Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ also opens the doors to His tests for both the believers and those who don’t believe. He may open access to fame, wealth, or power just to see how we respond. For others, He may take it away. In the Qur’an, it mentions, “So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair.” (Qur’an 6:44)Al-Fattah in the Qur’an:Moving onto the instances of the name Al-Fattah as mentioned in the Qur’an. It appears only once; however, many verses exemplify this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Below is the ayah in which this name was revealed. قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُQul yajma’u bainanaa Rabbunaa summa yaftahu bainanaa bilhaqq; wa Huwal Fattaahul AleemEnglish Translation:Say, “Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge.” — (Qur’an 34:26)Reflection:By being vulnerable to oneself, by opening up towards Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ you give yourself the opportunity for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to open His doors of mercy for you. Abu Hurairah narrated that the Messenger of Allah ﷺ said: “Indeed Allah Most High says: ‘I am as My slave thinks of Me, and I am with him when He calls upon Me.’” [2]From this name, we further recognize that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the only one we need to rely upon. Whatever it is we need access to, Al-Fattah is the one who can open it for us. If you’re feeling stuck or struggling to make a decision, pray salat al-istikhara. Ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to open your heart to make the right choice. He is the best judge who knows whether a thing will benefit you in your deen, relationship, or livelihood.The Prophet ﷺ recommended that when we enter the masjid, we should make this du’a, اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ Allahumma-iftah li abwaba rahmatik which means, “O Allah! Open for me the gates of Your mercy!” [3] This beautiful du’a keeps in mind that when we enter a masjid, we seek to experience Allah’s mercy. This dhikr is an active remembrance of this fact. It asks Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ directly to open His gates of mercy for us.The hadith then continues, “And when he leaves (the masjid), let him say: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ Allahumma inni as’aluka min fadlika, meaning ‘O Allah, I ask of you from Your bounty.’” The lesson is, when you enter a masjid, seek His mercy and look towards your afterlife, but when you leave, seek His grace and bounty so you can succeed in this Dunya. مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍۢ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُMaa yaftahil laahu linnaaasi mir rahmatin falaa mumsika lahaa wa maa yumsik falaa mursila lahoo mimba’dihi; wa Huwal Azeezul HakeemEnglish Translation:”Whatever Allah grants to people of mercy – none can withhold it; and whatever He withholds – none can release it thereafter. And He is the Exalted in Might, the Wise.” — (Qur’an 35:2)Imam al-Ghazali writes to characterize oneself as Abdul-Fattah, “man should yearn to reach a point where the locks to the divine mysteries are opened by his speech, and where he might facilitate by his knowledge what creatures find difficult in religious and wordly affairs.” Being relentless in figuring out the answers in whatever specialty and then sharing this knowledge with others. Kick down the doors and let people in. Share the knowledge and experiences of your life with others — the good and the bad, as both are equally instructive.References:[1] Sahih Muslim 1079b[2] Sahih al-Bukhari 7405[3] Sahih (Darussalam) Sunan Ibn Majah 772

AL MALIK

“The King”

Short Summary

The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection

Long Summary

Allah is Al-Malik (in arabic: ٱلْمَلِكُ), the literal meaning in Arabic is “The King.” He is the one who reigns dominion over the heavens and the earth and everything that resides within them. There is nothing above Him, and He is alone.

Arabic Root

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

Details

Arabic Root:From the root mim-lam-kaf (م ل ك), which has the following classical Arabic connotations: to possess, to own exclusively to exercise authority to command to have power over, command, reign to have dominion over, to have ruling power to have kingship.This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us He is the absolute ruler, without any objection or partnership. Ibn Arabi says Al-Malik is the one “for whom nothing He wants to do in His Sovereign kingdom is difficult.” All things in existence come from Him, and He presides as a sovereign ruler over them.The Ruler or The King:There is a difference in ٱلْمَـٰلِكُ (Al-Malik) and ٱلْمَـالِكُ (Al-Mālik), phonetically the difference is the second is said with a stress on the letter “a”. Al-Malik is a king, a ruler over his subject whereas Al-Mālik is the master and owner. Al-Malik is the king, whose limits are not confined to a boundary, He is ever-lasting in time and space. He can never be abdicated from His throne and doesn’t need the support of His subjects. Our perception of a king is that he leads the people, but he requires buy-in from his subjects. Without the support of the people, he has no power, no dominion. Abu Dharr reported Allah’s messenger ﷺ as stating that God most high says, “if the first and last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, had all hearts as wretched as the heart of the most wretched of my servants, that would not diminish as much as a gnat’s wing from my dominion.” [1]This emphasizes how He has no need of any existing thing, He is independent. If all people were wretched in their hearts, i.e., they did not believe, He would still be the king. His dominion would not diminish even by a “gnat’s wing.” In his book, The Name & the Named Shayk Tosun Bayrak writes, “He does not need His kingdom, His kingdom needs Him. He rules by Himself; He does not need any help to rule. He has created the universe as a workplace for His creation, and He has created the day of judgment as a great court of justice.” فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ وَقُل رَّبِّ زِدۡنِي عِلۡمٗاFata’aalal laahul Malikul Haqq; wa laa ta’jal bil Quraani min qabli ai yuqdaaa ilaika wahyuhoo wa qur Rabbi zidnee ilmaaEnglish Translation:”So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur’an before its revelation is completed to you, and say, “My Lord, increase me in knowledge.” — (Qur’an 20:114) 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 Muhammad SAW): “O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things.” — (Qur’an 3:26) فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡكَرِيمِFata’aalal laahul Malikul Haqq; laaa ilaaha illaa Huwa Rabbul Arshil KareemEnglish Translation:”So exalted is Allah, the Sovereign, the Truth; there is no deity except Him, Lord of the Noble Throne.” — (Qur’an 23:116) هُوَ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَكَبِّرُۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَHuwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi Ammaa yushrikoonEnglish Translation:”He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.” — (Qur’an 59:23)From the hadith, it mentions Allah’s Messenger (ﷺ) as saying, “The most awful name in Allah’s sight on the Day of Resurrection, will be (that of) a man calling himself Malik Al-Amlak (the King of kings). [2] There can be no King of kings, as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the King of kings. To say otherwise would be blasphemous.Reflection:Our belief and understanding that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Malik (The King) enables us to realize all matters we seek belong with Him. We see how this name encompasses an aura of grandness and majesty. He has complete knowledge, power, and rule over all His creation. So if we seek refuge, we should confide in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ because only He can help provide relief. If we seek the bounty, we should ask from the King of kings because He is the only true provider with no limits.This belief also frees us from the shackles of dependence on wealthy leaders that may cause us to compromise our morals and integrity so that we may be in their favor. People will continually try to use fame, money, and power to control and influence our behavior for their benefit. But for the person who knows Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Al-Malik, they can break hold from the power others may hold over us. They see the illusion and don’t fall for their tricks.A person who has Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ only needs Allah; they are free from worldly desires and can find happiness within. They can then focus on how to fulfill their duties and obligations as Muslims so that they may live like a King in the akhirah.There are other verses in the Qur’an that make mention of this name with it’s variations. If you’d like further reading you can see Surah Fatiha ayah 4, Surah Burooj ayah 9, Surah al-A’raf ayah 158.Hadith References:[1] Mishkat al-Masabih 2350[2] Sahih al-Bukhari 6205

Al-Alim / Al-Aleem

“The All-Knowing One”

Short Summary

The Knowledgeable, The Omniscient One, The Knower

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Alim (in Arabic: العليم), meaning the one whose knowledge is comprehensive and extends to all that is seen and unseen, apparent and hidden, present and future, near and far. His knowledge precedes, and He is intuitively aware of all things, even before they happen. He is the knower of all details, and nothing goes unnoticed or unrecorded. Indeed, He is the Omniscient One.

Arabic Root

From the root ayn-lam-mim (ع ل م), which has the following classical Arabic connotations: to have knowledge, be cognizant, be certain, to be aware, thoroughly informed, to find out, gather information, to have intuitive knowledge, or to be firmly rooted in knowledge, to know the minutiae, to be wise and act according to knowledge.

Details

Arabic Root:From the root ayn-lam-mim (ع ل م), which has the following classical Arabic connotations: to have knowledge, be cognizant, be certain, to be aware, thoroughly informed, to find out, gather information, to have intuitive knowledge, or to be firmly rooted in knowledge, to know the minutiae, to be wise and act according to knowledge.The word Alim means knower and is derived from the Arabic ilm meaning knowledge. Al-Alim and Al-Aleem take on the grandeur form of being The Knower, The All-Knowing, The Omniscient. This attribute helps us understand how Allah’s knowledge is complete and all-encompassing; He knows the beginning, the ending, and everything that’s kept within. He is not only aware of our outward actions but knows the state of our hearts when we make them. Nothing is kept a secret, and nothing can be hidden from His knowledge. وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَأۡتِينَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّي لَتَأۡتِيَنَّكُمۡ عَٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖWa qaalal lazeena kafaroo laa taateenas Saa’ah; qul balaa wa Rabbee lataatiyannakum Aalimul Ghaib; laa ya’zubu anhu misqaalu zarratin fis samaawaati wa laa fil ardi wa laaa asgharu min zaalika wa laaa akbaru illaa fee kitaabim mubeenEnglish Translation:”But those who disbelieve say, ‘The Hour will not come to us.’ Say, ‘Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen.’ Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register -” — (Qur’an 34:3)Al-Aleem appears 157 times in the Qur’an and its variations 17 times. This name is often mentioned in pairs with other names in the Qur’an quite frequently. This provides deeper insight, negates any deficiency, and shows perfection in His names.Name Pairings# of TimesAl-Hakeem (The Wise)36Al-Wasi (The Vast)7Al-Aziz (The Eminent)4Al-Qadir (The Powerful)4Al-Khabir (The All-Aware)4Al-Haleem (The Indulgent)3Al- (The Eminent)2Ash-Shakur (Grateful)2Al-Khaliq (The Creator)2Al-Fattah (The Opener)1*These are just some of the more common pairings.Then there exist many variants of the root word ilm, which include Allaamul, A’lam, Alim, and Aleem. Whenever these qualities are mentioned to describe Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is to show how His knowledge is absolute and complete. There is nothing lacking in His knowledge. ۞يَوۡمَ يَجۡمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبۡتُمۡۖ قَالُواْ لَا عِلۡمَ لَنَآۖ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلۡغُيُوبِyawma yajma’ul laahur Rusula fa yaqoolu maazaaa ujibtum qaaloo laa ilma lanaa innaka Anta Allaamul GhuyoobEnglish Translation:”[Be warned of] the Day when Allah will assemble the messengers and say, ‘What was the response you received?’ They will say, ‘We have no knowledge. Indeed, it is You who is Knower of the unseen’” — (Qur’an 5:109)What is human knowledge:Man’s knowledge often comes through experience and failures. We learn by iterating. We accumulate this knowledge by writing books to store this information so as to not forget. We then pass down our learning from generation to generation, revising and building upon past works as we go along. We may try to describe Allah’s knowledge, but we won’t truly understand the extent of its vastness. As Imam al-Ghazali mentions, Allah’s knowledge “is not derived from things known, rather things unknown are derived from it.” Everything that is, is because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has willed it. He is the Creator and the source for everything, whereas we merely make observations. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows and remembers the tiniest details of things, nothing happens in the universe without His knowledge, and He never forgets any of it. And this is just one layer of His infinite knowledge. What happens in this universe is just a linear timeline of events unfolding. His knowledge extends to the infinite possibilities of all the things that could’ve happened. وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍۢ فِى ظُلُمَـٰتِ ٱلْأَرْضِ وَلَا رَطْبٍۢ وَلَا يَابِسٍ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍۢWa indahoo mafaatihul ghaibi laa ya’lamuhaaa illaa Hoo; wa ya’lamu maa fil barri walbahr; wa maa tasqutu minw waraqatin illaa ya’lamuhaa wa laa habbatin fee zulumaatil ardi wa laa ratbinw wa laa yaabisin illaa fee Kitaabim MubeenEnglish Translation:”And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.” — (Qur’an 6:59) قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـٰبٍۢ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَىQaala ilmuhaa inda Rabee fee kitaab, laa yadillu Rabbee wa laa yansaaEnglish Translation:”[Moses] said, ‘The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets.’” — (Qur’an 20:52)Al-Aleem and Al-Hakeem:In this next example, we explore the most frequently paired name with Al-Aleem which is Al-Hakeem (the Most Wise). قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَـٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُQad faradal laahu lakum tahillata aymaanikum; wallaahu mawlaakum wa huwal aleemul hakeemEnglish Translation:”Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.” — (Qur’an 66:2)You’ve likely heard this quote before stating, “knowledge is power.” But your experience or intuition may recognize that this saying is incomplete. Simply just getting more information does not directly correlate with having power. You probably know many intellectual people, but they are still prone to making very wrong decisions. They can be led astray by emotions and desires. They may have biases causing them to be blinded or tunnel-visioned. Would you call this person wise? Probably not. The issue with the quote is that it grossly downplays the importance of applying knowledge. This is what most recognize as wisdom.It’s not enough to read a book. A wise person would reflect upon what’s being read and try to map all the ways it’s applicable in his or her everyday life. A wise person, just like a knowledgeable one, knows what to say but, more importantly, when to say it. That makes all the difference. Similarly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the All-Knowing and the All-Wise. He knows what to do, when to do them, and with whom.Two lessons from knowing the pair Al-Hakeem and Al-Aleem:1. Understanding how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is both knowing and wise can bring peace into the believer’s life. We put complete trust in Allah’s plan for us and what He’s decreed, as we know He makes no mistakes. When calamity strikes, if we don’t get that job, if we lose something we treasure – we trust that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best. There is no point in dwelling and feeling sorry for past hardships. Often the greatest pain we experience becomes our biggest strength with time and understanding. Even if we can’t see the wisdom in it in this life, we must realize the benefit must lie on the day of judgment. This is the mercy of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ the All-Knowing, the All-Wise.2. We should ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to give us wisdom. People often give too much weight trying to find the “secret.” The one thing that’ll transform their life for the better. It doesn’t exist, and the people purchasing the courses, books, or instructors that make these promises are taken advantage of. This is not meant to discourage seeking knowledgeable instructors or keep one from purchasing books or courses. But really it’s in Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ what we should be seeking. If we don’t have the intelligence or wisdom to apply our knowledge, to have the courage to take bold action when needed or to be resourceful, then it would all be for nothing.Reflection:As a person grows older, he begins to learn about different subjects and thinks of himself as knowledgeable. But if we stop to think of the vastness of Allah’s knowledge, we realize we know nothing. It’s a humbling experience to really ponder and ask ourselves how much we think we know. Realize and embrace the truth that we know nothing in the grand scheme of things. Letting any amount of superiority sink its way into your mind will just impede the way to further growth. A child learns the most because they are naturally curious. Everything is new and an exciting adventure. They are open, innocent and genuinely want to understand how everything works. This spurs a parent’s favorite game with a child called a hundred thousand why’s (sarcasm). But if you assume you already know, then the journey stops. Why explore something further if you feel you already know the outcome?Knowledge is given by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰAllah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us in Surah Baqarah, “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’ Allah said, ‘Indeed, I know that which you do not know.’ And He taught Adam the names – all of them. Then He showed them to the angels and said, ‘Inform Me of the names of these, if you are truthful.’” (Qur’an 2:30-31) The angels then responded with the following: قَالُواْ سُبۡحَٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُQaaloo subhaanaka laa ilma lanaaa illaa maa allamtanaaa innaka antal aleemul hakeemEnglish Translation:”They said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.’” — (Qur’an 2:32)These verses are a testament to how all creations have their limitations set by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and without His permission, they could not know anything beyond what was allowed for them. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tell us He, “taught Adam the names – all of them.” What is meant by names is left up to interpretation. Ibn Abbas understood it as names of objects for everyday discourse. Other commentators believe it to be the spoken languages on earth, or the capacity to know all things, or it could refer to Allah’s Divine Names. Regardless, we see the separation between Angels’ knowledge, which is limited compared to human knowledge, designed to be more comprehensive. In the tafheem ul-Quran, Maududi remarks, “It seems that the knowledge of each angel and each genre of angel is confined to its own sphere of competence. The angels appointed to administer, let us say, things relating to air have full knowledge about this subject but have no knowledge, say, about water, and so on and so forth. Man’s range of knowledge, however, is comprehensive.”We don’t know what we don’t know – we may ask for forgiveness for things in our hearts we know we did wrong. But what about the things we are not aware of? Ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to pardon all our sins, to give us a clean slate. Ask to increase our capacity to learn and to know of our shortcomings, to make us among students with great Islamic knowledge. We are blessed today to study His attributes. This is one of the most beneficial paths one can take. It will only increase a person’s love for their creator and be among those who’ve acquired knowledge that will benefit them. Insha-Allah, this will also lead us to share this knowledge with others and help guide others toward the straight path. Narrated Zayd ibn Thabit: I heard the Messenger of Allah (ﷺ) say: May Allah brighten a man who hears a tradition from us, gets it by heart and passes it on to others. Many a bearer of knowledge conveys it to one who is more versed than he is; and many a bearer of knowledge is not versed in it. [1]It was narrated that Zirr bin Hubaish said: “I went to Safwan bin Assal Al-Muradi and he said: What brought you here? I said: I am seeking knowledge. He said: I heard the Messenger of Allah say: “There is no one who goes out of his house in order to seek knowledge, but the angels lower their wings in approval of his action.” [2]References:[1] Sahih (Al-Albani) Sunan Abi Dawud 3660[2] Hasan (Darussalam) Sunan Ibn Majah 226

AL-QUDDUS

“The Most Sacred / The Most Holy”

Short Summary

The one who is clear of any imperfection, weakness, or shortcoming.

Long Summary

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Quddus (in Arabic: ٱلْقُدُّوسُ), meaning the most pure or the most holy. He is so far removed from any imperfection and does not suffer from any shortcomings. The mere mention of being free from defects borders on insult as it implies the possibility of imperfection. He transcends all that we perceive as perfection, and all sublime attributes belong to Him.

Arabic Root

From the root qaf-dal-sin (ق د س), which has the following classical Arabic connotations: to be pure, clean, spotless be far removed from impurity or imperfection to be holy, sacred, and hallowed.

Details

Arabic Root:From the root qaf-dal-sin (ق د س), which has the following classical Arabic connotations: to be pure, clean, spotless be far removed from impurity or imperfection to be holy, sacred, and hallowed.The name Al-Quddus is derived from the word quds meaning sanctify, purify, or to be holy. Al-Quddus is the superlative which captures His essence of perfection. He is far removed from resembling anything. Imam al-Ghazali writes in his treatise of the 99 names, “the Holy is the one who transcends every one of the attributes of perfection which the majority of creatures thinks of as perfection.”The Holy Spirit:The Qur’an mentions the concept of the Holy Spirit (Ruh Al-Quddus) four times. It is understood that He purifies and makes holy through this spirit. This is the concept of the divine force and influence Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has over His creatures. Whenever you see either Ruh al-Quddus or Ruh al-Amin (the faithful or trustworthy spirit, see 26:193 for example) the commentators of the Qur’an interpret it as being interchangeable with the Angel Jibrel. In the tafsir of Ibn Kathir for Surah Maidah ayah 110, “O Isa, son of Maryam! Remember My favor to you and to your mother when I supported you with Ruh il-Qudus (Jibril) so that you spoke to the people in the cradle and in maturity […] and you healed those born blind, and the lepers by My permission, and when you brought forth the dead by My permission;” When Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ mentions the passing of this spirit it’s understood as to cast a reflection of His divine characteristics on His creation. It makes a thing pure, and wholesome and removes any imperfections. Isa (as) was gifted with this quality making him infallible and enabled him to perform these miracles. ۞تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُۖ وَرَفَعَ بَعۡضَهُمۡ دَرَجَٰتٖۚ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَٰتِ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِينَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ وَلَٰكِنِ ٱخۡتَلَفُواْ فَمِنۡهُم مَّنۡ ءَامَنَ وَمِنۡهُم مَّن كَفَرَۚ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ وَلَٰكِنَّ ٱللَّهَ يَفۡعَلُ مَا يُرِيدُTilkar Rusulu faddalnaa ba’dahum ‘alaa ba’d; minhum man kallamal laahu wa rafa’a ba’dahum darajaat; wa aatainaa ‘Eesab na Maryamal baiyinaati wa ayyadnaahu bi Roohil Qudus; wa law shaaa’al laahu maqtatalal lazeena mimba’dihim mim ba’di maa jaaa’athumul baiyinaatu wa laakinikh talafoo faminhum man aamana wa minhum man kafar; wa law shaaa’al laahu maq tataloo wa laakinnallaaha yaf’alu maa yureed (section 33)English Translation:”Those messengers – some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.” — (Qur’an 2:253) إِذۡ قَالَ ٱللَّهُ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ ٱذۡكُرۡ نِعۡمَتِي عَلَيۡكَ وَعَلَىٰ وَٰلِدَتِكَ إِذۡ أَيَّدتُّكَ بِرُوحِ ٱلۡقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ وَكَهۡلٗاۖ وَإِذۡ عَلَّمۡتُكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَۖ وَإِذۡ تَخۡلُقُ مِنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ بِإِذۡنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيۡرَۢا بِإِذۡنِيۖ وَتُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ بِإِذۡنِيۖ وَإِذۡ تُخۡرِجُ ٱلۡمَوۡتَىٰ بِإِذۡنِيۖ وَإِذۡ كَفَفۡتُ بَنِيٓ إِسۡرَـٰٓءِيلَ عَنكَ إِذۡ جِئۡتَهُم بِٱلۡبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞIz qaalal laahu yaa ‘Eesab-na-Maryamaz kur ni’matee ‘alaika wa ‘alaa waalidatika; iz aiyattuka bi Roohil Qudusi tukallimun naasa fil mahdi wa kahlanw wa iz ‘allamtukal kitaaba wal Hikmata wa Tawraata wal Injeela wa iz Takhluqu minat teeni kahai ‘atit tairi bi iznee fatanfukhu feeha fatakoonu tairam bi iznee wa tubri’ul akmaha wal abrasa bi iznee wa iz tukhrijul mawtaa bi iznee wa iz kafaftu Baneee Israaa’eela ‘anka iz ji’tahum bil baiyinaati fa qaalal lazeena kafaroo minhum in haazaaa illaa sihrum mubeenEnglish Translation:[The Day] when Allah will say, “O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, ‘This is not but obvious magic.’” — (Qur’an 5:110) قُلۡ نَزَّلَهُۥ رُوحُ ٱلۡقُدُسِ مِن رَّبِّكَ بِٱلۡحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُواْ وَهُدٗى وَبُشۡرَىٰ لِلۡمُسۡلِمِينَQul nazzalahoo Roohul Qudusi mir Rabbika bilhaqqi liyusabbital lazeena aamanoo wa hudanw wa bushraa lilmuslimeenEnglish Translation:”Say, [O Muhammad], ‘The Pure Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims.’” — (Qur’an 16:102) هُوَ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَكَبِّرُۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَHuwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi Ammaa yushrikoonEnglish Translation:”He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.” — (Qur’an 59:23) يُسَبِّحُ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ ٱلۡمَلِكِ ٱلۡقُدُّوسِ ٱلۡعَزِيزِ ٱلۡحَكِيمِYusabbihu lilaahi maa fis samaawaati wa maa fil ardil Malikil Quddoosil ‘Azeezil HakeemEnglish Translation:”Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Pure, the Exalted in Might, the Wise.” — (Qur’an 62:1)From the hadith, A’isha reported that the Messenger of Allah (ﷺ) “used to pronounce while bowing and prostrating himself: (subbuhun quddus rabb al-mala’ikati wal-ruh) All Glorious (سُبُّوحٌ), All Holy (قُدُّوسٌ), Lord of the Angels (رَبُّ الْمَلاَئِكَةِ) and the Spirit (وَالرُّوحِ).” [1]Narrated Ubayy ibn Ka’b: When the Messenger of Allah (ﷺ) offered salutation in the witr prayer, he said: Glorify (سُبْحَانَ) be to the king (الْمَلِكِ) most holy (الْقُدُّوسِ). [2]It was narrated from Ubayy bin Ka’b that: The Messenger of Allah (ﷺ) used to pray witr with three rak’ahs. In the first he would recite: “Glorify the Name of Your Lord, the Most High” in the second: “Say: O you disbelievers!”, and in the third: “Say: He is Allah, (the) One”. And he would say the Qunut before bowing, and when he finished he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, elongating the words the last time. [3]Reflection:We can benefit from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Quddus by trying to be pure and sanctified. We need to cleanse ourselves where Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ looks, which is in our hearts and our actions. This is a lifelong journey of freeing ourselves from desires and avoiding anger, lust, and addictions to food or clothing. Instead, be engaged in tawbah, i.e., seek Allah’s forgiveness, for He can cleanse you of any mistakes or wrongdoings. He can guide the one who is lost. As we’ll explore in later sections, the name Al-Afuww, the effacer of sins – He pardons any sin and leaves no trace of any fault. Remember, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Quddus, the pure and the Holy, and He created you. There’s a purpose and wisdom for your existence. We may not understand it or seem lost at times. But when we turn back to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we become reoriented and start to feel whole.References:[1] Sahih Muslim 487a[2] Sahih (Al-Albani) Sunan Abi Dawud 1430[3] Sahih (Darussalam) Sunan an-Nasa’i 1699 & Sunan an-Nasa’i 1732

Al-Qabid

“The Restricting One”

Short Summary

The Constrictor, The Withholder, The Restrainer.

Long Summary

Allah is Al-Qabid meaning whatever He wills comes to be. He is the one who enriches and makes poor. Al-Qabid decides to withhold something or to make it scarce. He is the taker of all souls at the time of death, and He stretches His hand out to the believers so that they may turn to him and repent. He is the one who constricts sustenance, our lives, and our hearts. The opposite, Al-Basit is the one who expands and widens it with His Generosity and Mercy.

Arabic Root

From the root qaf-ba-dad (ق ب ض), which has the following classical Arabic connotations: to take in the hand, clutch, lay hold of to grasp, grip, seize, hold firmly to have absolute ownership of something, barter to contract, shrink, draw together, make scanty, make scarce to contract the heart, i.e., distress, depression, lack of joy.

Details

Arabic Root:From the root qaf-ba-dad (ق ب ض), which has the following classical Arabic connotations: to take in the hand, clutch, lay hold of to grasp, grip, seize, hold firmly to have absolute ownership of something, barter to contract, shrink, draw together, make scanty, make scarce to contract the heart, i.e., distress, depression, lack of joy.Al-Qabid and Al-Basit:The names Al-Qabid and Al-Basit are often mentioned together for juxtaposition. It emphasizes how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can be both the constrictor (Al-Qabid) and the one who expands something (Al-Basit). This is a display of how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, in His infinite wisdom, gives or withhold to whomever He pleases. مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا فَيُضَـٰعِفَهُۥ لَهُۥٓ أَضْعَافًۭا كَثِيرَةًۭ ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَMan zal lazee yuqridul laaha qardan hasanan fayudaa ‘ifahoo lahoo ad’aafan kaseerah; wallaahu yaqbidu wa yabsutu wa ilaihi turja’oonEnglish Translation:”Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.” — (Qur’an 2:245)Among the disputed names:Note, the name Al-Qabid, there is no explicit mention in the Qur’an. However, as an attribute or quality of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ its been described in the Qur’an and the Hadith literature.What it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to withold:Just as food is good, but being over-indulgent is unhealthy and can be destructive, leading to many complications down the road. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may withhold His provisions based on His superior knowledge. In the Qur’an, it says, “And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing.” (Qur’an 42:27)It is difficult, but if we go through a period of constriction, we should find peace as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best. We can always uncover some good in the bad. We are brought down to earth, and we are humbled. By switching our narrative, we can help transform a tragedy into an opportunity. If we see this period of our life as a test, we can behave in a manner that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ would love to see His servant respond. For example, strive harder in worship, show sabr (patience), seek to do good deeds, help others, and take care of yourself. Perhaps these tough times are necessary to create future leaders who are more resilient, grounded, empathetic, and wise. Passing the test can allow one to climb to greater heights they never could’ve imagined. And Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knows best.But it’s also important to note there are no limitations put upon Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is the master. He can constrict whatever He wills for whomever, howsoever. All of creation exists because of Him, and it’s under His control. He can dispose of His dominion however He wishes. It is not up to us to judge whether a thing is good or bad. Whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ wills is good since it’s from Him. He’s not limited in what He can do — this goes back to the attributes of power, control, and supreme authority.The divine pairing with Al-Qabid:As we discussed previously, the perfection in meaning is best understood through viewing the names in pairs as they occur. This is the consensus among scholars, especially when the Names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ are opposite in meaning. We should try our best to recite them in a similar manner as to avoid any perceived negative connotation. These names include Al-Qabid (The Constrictor) & Al-Basit (The Extender), Al-Awwal (The Very First from Eternity) & Al-Akhir (The very Last for Eternity), and Az-Zaahir (The Perceptible) & Al-Baatin (The Imperceptible), Al-Mu’izz (The Honourer-Bestower) & Al-Mudhill (The Abaser).In Arabic qabd means to clench, to grasp, or to seize whereas bast refers to openness. Think closed hand versus open hand, to withhold and to give. Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.’ Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.’ They will take out whomever they will recognize and return, and then Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize.” Abu Sa’id said: If you do not believe me then read the Holy Verse: ‘Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.’ (Qur’an 4:40) The Prophet added, “Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession. He will then hold a handful (the word used here قَبْضَةً – qabdatan meaning hold, grip, grab) of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. [1]In another hadith narration, Narrated Anas ibn Malik: The people said: Messenger of Allah, prices have shot up, so fix prices for us. Thereupon the Messenger of Allah (ﷺ) said: Allah is the one Who fixes prices, withholds (the word used here is الْقَابِضُ – alqabid), gives lavishly (the word used here is الْبَاسِطُ – albasit) and provides, and I hope that when I meet Allah, none of you will have any claim on me for an injustice regarding blood or property. [2]Reflection:The believer benefits from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is both Al-Qabid and Al-Basit. We can use these names in our supplication, asking Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to expand our hearts to be reminded in remembrance of Him. We can call upon these names for rizq as they are closely related. But remember the natural laws of contraction and expansion. We should not be overtly excited for the good provision and not be deeply saddened in times of constraint. Accept both as they come and always be grateful to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for what remains. Whatever happens, do not rush to conclusions and say whether it is good or bad, but say it’s from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and He knows best. ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا مَتَٰعٞAllaahu yabsutur rizqa limai yashaaa’u wa yaqdir; wa farihoo bilhayaatid dunyaa wa mal hayaatud dunya fil Aakhirati illaa mataa’ (section 3)English Translation:”Allah extends provision for whom He wills and restricts [it]. And they rejoice in the worldly life, while the worldly life is not, compared to the Hereafter, except [brief] enjoyment.” — (Qur’an 13:26)In the tafsir of Maududi, this verse refutes the disbelievers of Makkah, “They judged a man’s worth by his wealth and worldly prosperity and not by his faith and righteous conduct. […] Allah gives His provision to the people abundantly or sparingly for reasons different from those which they presumed and richness or poverty is no criterion by which to judge the worth of people. The real criterion of judging the worth of people is their beliefs and deeds.” فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًاFa inna ma’al usri yusraEnglish Translation:”For indeed, with hardship [will be] ease.” — (Qur’an 94:5)References:[1] Sahih al-Bukhari 7439[2] Sahih (Al-Albani) Sunan Abi Dawud 3451

As-Salam

“The Giver of Peace”

Short Summary

The Most Perfect, The Source of Peace, The Giver of Blessings.

Long Summary

Allah is As-Salam (in Arabic: ٱلْسَّلَامُ); He is the One who grants peace and security to all His creation. Allah is above and beyond all weaknesses and inflictions. The source of peace and security for mankind. Breaking away from As-Salam brings disturbance and destruction to oneself. It is because He is free of any defect that the one who is with Him experiences tranquility.

Arabic Root

From the root sin-lam-mim (س ل م), which has the following classical Arabic connotations: to be peaceful, quiet, tranquil, content, friendly, reconciled, to be free from imperfections, free of faults, complete, whole, sound, to be safe, secure, well, healthy, and prosperous.

Details

From the root sin-lam-mim (س ل م), which has the following classical Arabic connotations: to be peaceful, quiet, tranquil, content, friendly, reconciled, to be free from imperfections, free of faults, complete, whole, sound, to be safe, secure, well, healthy, and prosperous.The Salam:We know from our greeting one another with assalamualaikum, that we are sending peace upon the receiver. As-Salam refers to the attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as the source of this peace. The word Islam also shares the same root of s-l-m which encompasses the concept of peace which is one of core principles of the religion. This name also implies the idea of “soundness” or “wholesomeness,” i.e., being flawless, free from blemishes. He is complete and whole. Nothing depletes Him as He is self-sufficient. It is because of this nature of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ the one who is with him can feel safety and security.In the scripture genesis 2:2, it states, “By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work.” But this view is inconsistent with the Islamic attributes of God. In Surah Qaf verse 38, “And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.” In this way As-Salam is similar to the meaning of Al-Quddus which both negate any kind of imperfection in His qualities.Mentions of As-Salam in the Qur’an: هُوَ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَكَبِّرُۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَHuwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi Ammaa yushrikoonEnglish Translation:”Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.” — (Qur’an 59:23)The usage of the word Salam is used repeatedly throughout the Qur’an but referring to the attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as the giver of peace only once. For example, in Surah as-Saffat verse 181: وَسَلَٰمٌ عَلَى ٱلۡمُرۡسَلِينَWa salaamun ‘alalmursaleenEnglish Translation:”And peace upon the messengers.” — (Qur’an 37:181)But remember the originator of such peace is Allah. By turning to Him by this name As-Salam, seeking His guidance, we hope to attain the final destination in paradise (home of salam, peace).From Surah Yaseen: سَلَٰمٞ قَوۡلٗا مِّن رَّبّٖ رَّحِيمٖSalaamun qawlam mir Rabbir RaheemEnglish Translation:”[And] “Peace,” a word from a Merciful Lord.” — (Qur’an 36:58)We provide a little more context here with the previous three ayat leading up to verse 58, “55. Verily, the dwellers of the Paradise, that Day, will be busy with joyful things. 56. They and their wives will be in pleasant shade, reclining on thrones. 57. They will have therein fruits and all that they ask for. 58. (It will be said to them): “Salam (Peace!)” — a Word from the Lord, Most Merciful.”In the hadith, the Prophet Muhammad (ﷺ) affirmed this name when he heard the companions (may Allah be pleased with them) say, “salam upon Allah.” He corrected them saying, “Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, ‘All the compliments, prayers and good things are due to Allah; peace be on you, O Prophet, and Allah’s mercy and blessings [be on you]. Peace be on us an on the pious subjects of Allah.’” [1]Supplicate with this name:In another narration, it was reported that the Prophet (ﷺ) recited this name in his supplication after prayer. Thauban reported: When the Messenger of Allah (ﷺ) finished his prayer. He begged forgiveness three times and said: (Allahumma Antas-Salam wa minkas-salam. Tabarakta ya Dhal-jalali wal-Ikram.) O Allah! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour. Walid reported: I said to Auza’i: How is the seeking of forgiveness? He replied: You should say: I beg forgiveness from Allah, I beg forgiveness from Allah.” [2]Reflection:We can benefit from knowing As-Salam by working daily to attain peace. This process involves freeing the heart and mind from silly games with no upside, like jealousy, envy, and revenge. As the saying goes, “resentment is like drinking poison and then hoping it will kill your enemies.” This is not the way to achieve peace. Be forgiving of yourself and others. Focus your effort to try and become as close to flawless as you can get. Work to minimize all your imperfections. When a person can love himself and love others, he will naturally bring peace to the earth.The Prophet ﷺ also characterized the believer as a being safe. It was narrated from Abu Hurairah that: The Messenger of Allah ﷺ said: “The Muslim is the one from whose tongue and hand the people are safe, and the believer is the one from whom the people’s lives and wealth are safe.” [3]Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “As-Salam (peace) is one of the Names of Allah Almighty which Allah has placed in the earth. Therefore give the greeting among yourselves” [4] and “Abu Huraira reported: The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i.e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.” [5]References:[1] Sahih al-Bukhari 831[2] Sahih Muslim 591[3] Sahih (Darussalam) Sunan an-Nasa’i 4995[4] Hasan (Al-Albani) Al-Adab Al-Mufrad 989[5] Sahih Muslim 54a

Al-Mu’min

“The Infuser of Faith”

Short Summary

The Affirmer of Truth, The Guarantor, The Giver of Faith.

Long Summary

The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as Al-Mu’min (in Arabic: ٱلْمُؤْمِنُ) means The One who witnessed for Himself that no one is God but Him. And He is the one who sent down Messengers and revealed His Books as clear proofs.

Arabic Root

:From the root hamza-mim-nun (أ م ن), which has the following classical Arabic connotations: to be secure, safe, free from fear to be quiet, tranquil to grant protection, safeguard to be trusted, trustworthy to believe in.

Details

Arabic Roots:From the root hamza-mim-nun (أ م ن), which has the following classical Arabic connotations: to be secure, safe, free from fear to be quiet, tranquil to grant protection, safeguard to be trusted, trustworthy to believe in.Meanings of Al-Mu’min: Each name we explore and study unlocks a door to further our relationship with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. As we grow more acquainted with His essence, we can feel our relationship with Him transform and become more secure. The sixth name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mu’min which is the quality that has enabled the hearts to experience this feeling and brought us together. Al-Mu’min is the inspirer of faith and the giver of security. He’s the one who’s sent down His book and Messengers with signs of clear proof for all who’d listen. Some of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ names can have many meanings or interpretations. Al-Mu’min is one of those names.He is the one who provides justice and security to His creations. He fulfills all His promises and will never punish any creature unfairly. He is as His servant expects Him to be, “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) This sentiment is repeated in Surah Ghafir verse 17, “This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account.”The Qur’an repeatedly mentions the believer as mu’min, so how do we then ascribe this name as an attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ? First, the context is completely different; what’s true for one does not mean it’s true for the other. In reality, there is no comparison with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ with anything. Mumin is derived from amana or imaan, meaning security, surety, and/or peace. When it refers to the believer, it means the one who attests to what is true (i.e., the six articles of faith – (1) Belief in God, (2) Angels, (3) Books, (4) Messengers, (5) Day of Judgment, and (6) His Divine Decree). When it applies to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, it is the one who confirms Himself as being true. So the one who believes is said to have security, safety, and protection from potential danger. هُوَ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَكَبِّرُۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَHuwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi Ammaa yushrikoonEnglish Translation:”He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.” — (Qur’an 59:23)We are weak without Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:Imam al-Ghazali writes an analogy of a man left alone in a state of ruin where he could not move his limbs and was pursued by enemies. Even if he could move, he still had no weapons or soldiers to fight with. Even if he had weapons or an able army he could not guarantee victory. Then someone comes to his rescue, attends to him in his weakness, provides him a big sturdy fortress, soldiers, and weapons, and grants him complete security and safety. The only befitting name for such a person would be “the faithful”.Imam Ghazali continues, “Man is basically weak by nature.” Our being compared to other creations seems like we are strong in the hierarchy of the animal kingdom, but in many ways, we are also fragile. The Qur’an even mentions this fact: يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمۡۚ وَخُلِقَ ٱلۡإِنسَٰنُ ضَعِيفٗاYureedul laahu ai yukhaffifa ‘ankum; wa khuliqal insaanu da’eefaaEnglish Translation:”And Allah wants to lighten for you [your difficulties]; and mankind was created weak.” — (Qur’an 4:28)There exists many threats to our well-being. We have deadly diseases and infections, suffering from thirst and hunger, fear of fatal accidents, wars, and riots. It’s a never-ending anxiety-inducing list. This is just phsyical realm of weakness. Then there’s a spiritual aspect of being weak in regards to controlling one’s desires, impulses, emotions, etc. Shaykh Tosun Bayrak said regarding this, “the worst of these enemies are our own egos and the accursed Devil. The tyrants, the maligners, the envious, come after them.”Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the only one who can protect us from all forms of harm and adversity. The Qur’an mentions how the people of Quraysh had their fears removed and prospered after the du’a Prophet Ibrahim (as) made. He asked for their safety, security, and prosperity, and to this day, the request of his du’a is fulfilled. From this, we understand that true security is only found with Allah Azzawajal. ٱلَّذِيٓ أَطۡعَمَهُم مِّن جُوعٖ وَءَامَنَهُم مِّنۡ خَوۡفِۭAllazeee at’amahum min joo’inw-wa-aamanahum min khawfEnglish Translation:”Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.” — (Qur’an 106:4)Reflection:We can benefit from knowing Al-Mu’min by having faith and trusting in Allah. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ tells us in the Qur’an His rewards and promises for those who believe. We should feel special, immense gratitude, and honor that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ put belief in our hearts.Just as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the source for safety and security, we should live this attribute by being a beacon for safety and security for others. “It is narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) observed: He will not enter Paradise whose neighbor is not secure from his wrongful conduct.” [1] The people should feel a blanket of comfort, warmth, and love that radiates from you.Al-Mumin also protects us from injustice and oppression, so we must also stand up for what is right. If we see injustice, we should not remain silent. In whatever capacity we can help and try to make a difference, we should. This name, Al-Mu’min, can be invoked in any prayer. Still, it should be kept in mind by anyone experiencing fear or insecurity as a reminder to call upon Allah for protection, “Oh Allah! You are Al-Mu’min, protect us from this evil / enemy / oppressor. Give us the strength to be strong in our faith and let it not waver.”References:[1] Sahih Muslim 46