Translation

الصَّبُورُ is translated as The Most Patient and The Patiently-Enduring.

Definition

الصَّبُورُ is The One Who does not let haste move Him to carry out an action before its time. 

Allah ta’ala can do whatever He wants, whenever He wants but He will not be hasty in doing something before its time. 

What does Allah ta’ala patiently endure?

Allah ta’ala patiently endures the sins of humanity. 

It is The One Who does not punish according to the level of the sin. He does not punish right away and if He does punish in the world, it will not be according to the severity of the sin. In fact after the sin is committed, Allah ta’ala gives the person the Tawfeeq to make Tawbah. Even if the person persists in sin, Allah ta’ala is الصَّبُورُ and He keeps the door to Tawbah and Maghfirat open. He does not rush to punish sinners and gives them opportunities and chances and that is part of Allah ta’ala being الصَّبُورُ.

The Prophet sallallaahu ‘alayhi wasallam said, 

“Verily, Allah accepts the repentance of His servants so long as they are not on their death bed.” [Tirmidhi]

This shows Allah ta’ala is The Most Patient. He is الصَّبُورُ

In the Qur’an

It is mentioned in some form 90 times in the Qur’an and not necessarily as الصَّبُورُ

صَبر - Patience

Linguistically صَبر means to hold fast, to restrain something and so when we make Sabr we are restraining our desires, anger etc. It is a very important concept in our Deen and very much encouraged in the Quran and Hadith. 

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O' You who believe! Seek My help with patience and prayer: surely, Allah is with those who are patient.
[Surah Baqarah:153]

To get help firstly, one needs to be patient and it may take time, striving (Mujaahadah) and Du’a. Secondly, Salaah is mentioned.  

“Allah is with those who are patient” - technically Allah ta’ala is always with us as Allah ta’ala says, 

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۚ - and He is with you wherever you are. [Surah Hadeed: 4]

But in the verse of Surah Baqarah, it is specifically mentioned to show merit of the صَّابِرِين – the patient ones. Knowing that Allah ta’ala is with you when you remain patient helps to be more patient.

Types of Sabr

•    Patience in refraining from sins – to restrain one’s self from the impermissible.

•    Patience in doing good deeds – one needs patience to wake up for Fajr.

•    Patience in times of difficulty – brings great rewards.

قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ

Say: “O My servants who have truly believed, fear your Rabb; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah’s earth is spacious. Those who endure with patience will be rewarded without measure.” [Surah Zumar: 10]

Sabr & Shukr

Patience and gratitude have been mentioned together in the Qur’an and Hadith. The Prophet sallallaahu ‘alayhi wasallam said:

“Wondrous is the affair of the believer for there is good for him in every matter and this is not the case with anyone except the believer. If he is happy, then he thanks Allah and thus there is good for him, and if he is harmed, then he shows patience and thus there is good for him.” [Muslim]

Sabr is not a passive thing. It is a proactive and rigorous activity and it is not a one-time thing. It continues over a period of time and real Sabr is how one reacts in the beginning.

The Prophet sallallaahu ‘alayhi wasallam said, “The real patience is at the first stroke of a calamity.” [Bukhari]

The initial reaction reveals the level of Sabr of a person i.e. how one holds one’s self, what words are said etc. It does not mean however that one cannot cry and show grief. 

There are three levels of Sabr;

•    Sabr of the Taa'ibeen 

This is the stage where people stop speaking about their difficulties and problems to others (i.e. complain to others). Now it does not mean that the wife can’t share anything with her husband or the son can't share with his father or the patient can’t tell about his problems to his doctor. No these are necessities. It is just impermissible to inform the people about one’s condition without any reason. There is nothing wrong if the wife shares her sorrows and grief with her husband and the son shares with his father. What is prohibited is that some people just keep whining and complaining about things and say that Allah ta’ala never listens to us. It is equivalent to saying Allah ta’ala has been unjust to us. 

•    Sabr of the Zaahideen

This is when in difficulty they show they are pleased with Allah ta’ala i.e. they are content with the situation. They do not complain.

•    Sabr of the Siddiqeen

This is the highest stage. They are happy in difficult situations because they know it will be a means of their attaining closeness to Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam said, “Whoever Allah wants good for him, he puts them to test…”

Etiquettes of Sabr

When calamity strikes one should not complain or question Allah ta’ala’s decision. Say,

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ - We belong to Allah and to Him we shall return. [Surah Baqarah: 156]

In a situation where there is a lack of Sabr think about your sins and that Allah ta’ala is forgiving them. The Prophet sallallaahu ‘alayhi wasallam 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.” [Bukhari]

Think of the reward for patience and remember Allah ta’ala is with the patient ones. Our worship and deeds are lacking and through patience we can reach high ranks similar to the ranks of those who worship Allah ta’ala in abundance. 

*~~*~~*

Translation

الرَّشِيدُ is translated as The Appointer to the Right Path and The Director. It has different derivatives – Raashid, Rushd, Murshid. 

Definition

الرَّشِيدُ is similar to الْهَادِي (Granter of guidance) but Rushd is more specific in showing the way to guidance. 

It is The One Who guides creation to their righteous goals. Therefore it is not just in terms of Hidaayat towards Imaan. Hidaayat is like a path and Rushd is the guidance in that path. 

It is mentioned in regard to giving an orphan his wealth when he reaches “Rushd” i.e. time when they can distinguish on how to spend the wealth correctly. Rushd has the concept of righteousness more than the concept of Hidaayah. 

In the Qur’an

It comes in different forms three times in the Qur’an. 

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ 

There is no compulsion in religion. True guidance has been made clearly distinct from error. [Baqarah:256]

In Du’a

أَللّٰهُمَّ أَلْهِمْنِىْ رُشْدِىْ وَ أَعِذْنِىْ مِنْ شَرِّ نَفْسِىْ

O Allah! Inspire in me guidance and deliver me from the evils within myself [Tirmidhi]

اللَّهُمَ حَبَّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ

O Allah make Imaan beloved to us and beautify it in our hearts, and make us hate disbelief, immorality, and sinning and make us amongst those who are rightly guided.

[Musnad Ahmed]

*~~*~~*

Translation 

الْوَارِثُ is translated as The Inheritor of All and The Supreme Heir.

Definition

It is the One to Whom all possessions return after the possessor disappears. 

وَارِث mean an inheritor of someone who dies (heir). Allah ta’ala is the Haqeeqi Maalik, the True Owner of everything so what does it mean by Allah ta’ala being The Inheritor?

Allah ta’ala gives temporary ownership of things and when the person leaves this world it goes to someone else but at the end of the universe everything will come back to Allah ta’ala and in this way He is the True Inheritor.

In the Quran

الْوَارِثُ is mentioned twice as a verb and twice as a noun in the Qur’an.

وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ 

Lo! and it is We, even We, Who quicken and give death, and We are the Inheritor [Surah Hijr: 23]

إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

Ultimately, all things will perish and it is We, Who will inherit the earth and all that is on it, and to Us shall they return.[Surah Maryam:40]

وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ

What is the matter with you that you do not spend in the Way of Allah, whereas to Allah belongs the inheritance of the heavens and the earth? [Surah Hadeed: 10]

Inheritance need not be Tangible

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا

Then We gave the Scripture as inheritance unto those whom We elected of our bondmen [Surah Faatir:32]

Inheritance does not have to be something tangible. The “Bondsmen” refers to the Prophet sallallaahu ‘alayhi wasallam and Scholars say the Prophet sallallaahu ‘alayhi wasallam was given the Qur’an and after him it was passed on through the generations of Muslims. The Ulama are the “Waarithul Ambiyaa” – inheritors of the Prophets as they inherited the knowledge of the Book of Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam did not leave any inheritance behind. His true inheritance was the knowledge of the Qur’an. Therefore ‘Ilm (Knowledge) is an inheritance.

Counsel

Inheritance laws should be treated as important and adhered to. Many do not regard the laws of inheritance as important and do not implement them at all or implement them unfairly.

We should know our rights in inheritance and we should know that Allah ta’ala is The True Inheritor.  

Du’a made by Zakariyyah AS for a child

رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ

O my Rabb! Do not let me remain childless even though You are the best of inheritors.
[Surah Ambiyaa:89]

*~~*~~*

Translation

الْبَاقِي is translated as The Everlasting and The Ever-Present. 

Definition

Imam Ghazali (Rahimahullah) says it is The One Whose existence is necessary in itself. 

In the Arabic language there are different types of “Forever”: 

•    Baqaa – is understood to be related to the future

•    Qadeem – is pre eternal i.e. from the past

•    Abad – is eternal i.e. in the future (always will be)

•    Azal – always was

الْبَاقِي embraces both “Abad” and “Azal.” His existence is both Abadi and Azali. 

It is that Being Who never goes through an end (never has a Khaatimah). It is that Being Who is Awwal (The First without a beginning) and Aakhir (The Last without an end.) 

In the Qur’an

الْبَاقِي  is not used in the Quran in this form but is used in a verbal form in different ways. 

كُلُّ مَنْ عَلَيْهَا فَانٍ  - “Every being on earth is bound to perish”

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ 

There remaineth but the countenance of thy Lord of Might and Glory. [Surah Ar-Rahmaan:26-27]

فَان means something that is temporary and will end and يَبْقَىٰ  is infinite, something that is always there. The word وَجْه meaning face/countenance, is not literal. It means the Dhaat of Allah ta’ala is Baaqee.

The terms “Fanaa’ - Faanee” and “Baqaa - Baaqee” are found in our Deen and in the Qur’an. In spiritual terminology it refers to people going through different stages in their spiritual development.

Allah ta’ala is capable of having something terminated/ annihilated i.e. taken out of existence. So something that was non-existent then came into existence and then its existence can be terminated. 

The question arises that in the Aakhirah people will go to Jannah or Jahannam and stay there forever in their state so isn’t that Baqaa?

The answer scholars give is that people are still Faanee (temporary) as there still remains the possibility of them being non-existent because Allah ta’ala has that power to make them non-existent and they were also at one time non-existent (before their existence).

Therefore Faanee is something that is temporary and will end and only Allah ta’ala is Baaqee.

That which is with Allah is Eternal
Allah ta’ala says in the Quran,

مَا عِنْدَكُمْ يَنْفَدُ ۖ وَمَا عِنْدَ اللَّهِ بَاقٍ 

Whatever is with you is transitory and what is with Allah is everlasting. [Surah Nahl: 96]

Scholars say that whatever is with Allah ta’ala i.e. whatever is connected with Allah ta’ala like the deeds done for Allah ta’ala, wealth spent for Allah ta’ala, emotional states of sadness and happiness which one bears for Allah ta’ala etc. are included in مَا عِنْدَ اللَّهِ – “what is with Allah” and are eternalized. Therefore Allah ta’ala Himself is Baaqee and whatever we do for the sake of Allah ta’ala (With Ikhlaas) is connected to Allah ta’ala and so becomes Baaqee as well. We are Faanee but the deeds done for Allah ta’ala are Baaqee.

It is mentioned in a Hadith that a sheep had been slaughtered and the Prophet sallallaahu ‘alayhi wasallam instructed ‘Aisha RA to distribute the meat. When he returned he asked her what was left and she said, “Nothing remains of it except its shoulder.” The Prophet sallallaahu ‘alayhi wasallam said, “All of it remains except its shoulder” meaning what was distributed is Baaqee and not what’s left.

We usually feel what we gave away is lost and what we saved, we have however it’s the other way round. 

In another Hadith the Prophet sallallaahu ‘alayhi wasallam said, 
“A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.” [Muslim]

Therefore whatever is with us is wasted and whatever is with Allah ta’ala is eternal and the مَا of مَا عِنْدَاللَّهِ includes everything done for the sake of Allah ta’ala. 

The World is Temporary

Another verse of the Qur’an mentions the concept of the world being temporary, 

وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ

Invoke no other God besides Allah. There is no God but Him. Everything is perishable except Him. To Him belongs the judgement and to Him will you all be returned. [Surah Qasas: 88]

Everything will be destroyed except the countenance of Allah ta’ala meaning His Being. 

The Prophet sallallaahu ‘alayhi wasallam was not a poet but he said, 

“The truest words (ever) uttered by a poet is the saying of Labid: ‘Behold! Everything besides Allah is vain” [Abu Dawood]

In Arabic: “Alaa kullu shai-in maa illallaahu baatil”

Counsel

When facing loss of someone or something beloved or when facing disloyalty from someone close, remind yourself that only Allah ta’ala is Baaqee and everything and everyone else is temporary. Those who are close to Allah ta’ala have the reality of this concept in their hearts that Allah ta’ala is Baaqee and everything else is Faanee and they do not get attached to anything. 

Therefore to realise that everything is temporary and only Allah ta’ala is forever. He always was and always will be. This realisation will lead to the heart being detached from the world. 

We search for friends who will be forever however only Allah ta’ala is forever and it is His friendship we should seek.  

Story 

Mufti Shafi’ relates a story of a man who lived in India. He was a simple man who worked hard. He built a big home, planted a mango tree and began to live there. The mangoes had just begun to ripen when the partition occurred and he had to leave India. He went to Pakistan and said afterwards that from the moment he left the house he never thought about it. This shows that he must have been so detached from it even though he had worked hard for it.

Often things happen suddenly for which one is not prepared and if the person is attached to something it will become a very difficult test. To realise that Allah ta’ala is Baaqee and everything else is Faanee, helps in grief and strife. Even the loved ones who die are forgotten after some time. 

Du’a 

“Allahumma wa maa zawaitanee ‘annee mimmaa uhibbu faj ‘alhu faraaghallee fee maa tuhibbu”

O Allah, free my heart from those things of my liking that You have withheld from me, that I may turn towards those things that are to Your liking

    
*~~*~~*

Translation

الْبَدِيعُ is similar to الْخَالِقُ and is translated as The Eternal Originator and the Absolute Cause and The One Who Originates.  He is the Originator of all things.

In the Qur’an

This name is mentioned twice in the Qur’an in Surah Baqarah and Surah An’aam. 

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ

“The Originator of the heavens and the earth! When He decrees a thing, He says unto it only: Be! and it is.” [Surah Baqarah: 117]

Definition

It is The One Who creates without any example or model or raw materials and it is only Allah ta’ala Who can create in this manner. It is that Being Who manifests all types of strange and wondrous creations (all life forms).

الْبَدِيعُ is therefore more specific than الْخَالِقُ.

If a person was to create something it would still be based on what Allah ta’ala has originated. 

Allah ta’ala says in Surah Nahl (verse 66),

 وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ

“Surely there is a lesson for you in cattle. We give you to drink of what is in their bellies, between bowels and blood - pure milk - pleasant for those who drink it.”

The milk does not get polluted and there is no machine keeping it separate from the filth. The birds in the sky do not lose their way and dolphins have their own radar system. There are countless more examples.

Counsel

Looking at His creation we should know that Allah ta’ala is الْبَدِيعُ
Reflect on it and praise and glorify Him. Being in awe of the creation of Allah ta’ala is a natural way to connect to Him. Therefore find ways to be in awe. Look at the ocean life, animal life, the universe and reflect. 

*~~*~~*

Translation

الْهَادِي is translated as The Guide and The Leader on the Right Path.

Definition

It is The One Who guides His creation towards Ma’arifat (Knowing Him). It is The One Who guides His slave towards Al-Siraatal Mustaqeem (The straight path).

In the Qur'an

Allah ta’ala says in Surah Yoosuf (Verse 25),

وَيَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

“and guides whom He pleases to the Right Way”.

It is that being Who guides His servant to doing good deeds which brings the person close to Him.

Allah ta’ala is not just the Guide to humans but He also gives general guidance to even the smallest creatures. In Surah Taha Allah ta’ala says, 

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ 

He replied: “Our Rabb is He Who has given a distinctive form to all creatures and then rightly guided them.” [Surah Taha: 50]

Scholars say the Hidaayah of all life form includes survival skills i.e. a baby animal learns how to get the milk from its mother, a chick knows it has to peck for food, bees are inspired to make hives in a perfect manner etc. No one taught them these skills. Only Allah ta’ala guided them.

Du’a for Hidaayah

We should have desire for Hidaayah. We ask Allah ta’ala for Hidaayah in every Rakat of every Salaah when we recite Surah Faatihah. Every Prophet was an embodiment of Hidaayat yet they also made Du’a for Hidaayah. 

What does اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ mean? 

Technically Hidaayah means to take someone to their desired destination. In this Du’a we are asking Allah ta’ala for the road /path where there is no deviation, extremes, dead ends, etc. and that is the path of the Nabiyyeen, Shuhadaa and Saaleheen mentioned in verse 69 of Surah Nisaa’,

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقً

“Whosoever obeys Allah and the Rasool will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be!”

Levels of Hidaayah

There is a general level of Hidaayah which all creatures have i.e. all the divine creation of Allah ta’ala who have their own survival skills. Thereafter there is special Hidaayah for all humanity and Jinn. This Hidaayah is given through the Ambiyaa and the Holy Books.

The highest level of Hidaayah is the Hidaayah granted to the Believers for extra Tawfeeq. This is to those who yearn to better themselves for which there is no pinnacle and we should make Du’a for it.

Allah ta’ala guides the hearts of those who have Imaan

Allah ta’ala says in Surah Taghaabun (verse 11),

وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ - And whosoever believes in Allah, He guides his heart.

Imaan can fluctuate and the more Imaan one has, the more Allah ta’ala guides them. In Surah Ankaboot (verses 69) Allah ta’ala says, 

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

“As for those who strive in Our cause, We will surely guide them to Our ways; rest assured that Allah is with the righteous.” 

Therefore the more a person struggles/strives towards Allah ta’ala (which includes many different things i.e. striving to be righteous), the more He will open doors of Hidaayah for them. 

In Surah Fath the Prophet sallallaahu ‘alayhi wasallam, who is the embodiment of Hidaayah is told he may be guided to the straight path. 

وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا - that He may guide you on a right path. [Surah Fath:20]

This shows that Hidaayah has multiple layers and degrees and therefore we should continue striving and asking for Hidaayah for ourselves and our children. We should not remain complacent.

Correct Aqeedah

قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ ۚ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ

Say: Is there of your partners (whom ye ascribe unto Allah) one that leads to the Truth? Say: Allah leads to the Truth
[Surah Yunus: 35]

We should also remain clear in our beliefs. We should know that no one can guide except Allah ta’ala and if anyone helps others towards guidance they are the means. No one can say he/she guided me as it is only Allah ta’ala Who guides. Being clear in this belief saves one from hidden Shirk.

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

O Prophet, you cannot give guidance to whom you wish, it is Allah Who gives guidance to whom He pleases, and He is quite aware of those who are guided. [Surah Qasas: 56]

Story - Ubayd ibn ‘Umayr and the beautiful woman

The Taabi’ee, Ubayd bin Umayr (Rahimahullah) was a well-known pious Scholar in Makkah. He was a good speaker and Abdullah bin ‘Umar RA used to attend his gatherings and cry (their humility made them attend the gatherings of Tabi’een).

“There used to be a very beautiful woman in Makkah. And she had a husband. One day she looked at her face in the mirror [admiring her beauty] and turned and asked her husband:

‘Do you think there is anyone who will look at this face and not be seduced by it?’

He replied: ‘Yes’

She asked: ‘Who is that person?’

He replied: “Ubayd ibn ‘Umayr.’

She asked: ‘Permit me to go and seduce him.’

He replied: ‘I permit you.”

And thus she went to him as if she was one of those who were seeking a fatwa. And so he went with her in a side of al-Masjid al-Haram [Makkah].

There, she exposed to him her face -which was like the beauty of the full moon.

He said to her: ‘O female servant of Allaah! Fear Allaah!’

She said: ‘Indeed am attracted by you. So fulfill my need!’

So he said: ‘Okay, I am going to ask you something. If you prove to be sincere, I will look into your matter [of fulfilling what you wish].’

Thus she said: ‘Surely you will not ask me in any matter, except that I will speak the truth.”

So he asked: ‘Tell me, if the angel of death comes to take away your soul, will it please you that I have fulfilled this need of yours?’

She replied: ‘By Allaah, No.’
He said: ‘You have spoken the truth.

[And] Tell me, when you have been buried and are made to sit up for the questioning [by the two angels] : will it please you that I had fulfilled this need of yours?’

She replied: ‘By Allaah, no.’
He said: ‘You have spoken the truth.

Now tell me, if the people are being given their books of deeds; and you do not know whether you will take your book of deeds with your right hand or left hand, will it still please you that I fulfilled this need of yours?’ 

She said: ‘By Allaah, no.’
He said: ‘You have spoken the truth.

Now tell me, if you were walking across the Siraat and you do not know whether you will cross safely or not, will it still please you that I have fulfilled this need of yours?’

She said: ‘By Allaah, no.’
He said: ‘You have spoken the truth.

Now tell me, if the scales are brought; and you are brought forward, and you do not know whether your scale of deeds will be heavy or light, will it still please you that I fulfilled this need of yours?’

She replied: ‘By Allaah, no.’
He said: ‘You have spoken the truth.

Now tell me, when you are made to stand before Allaah; for being questioned, will it still please you that I have fulfilled this need of yours?’

She replied: ‘By Allaah, no.’
He said: ‘You have spoken the truth.’

Thus, he then said: ‘ [So] Fear Allaah, O female servant of Allaah! Surely Allaah has favoured you and bestowed bounties for you.’

The narrator says: ‘So she then returned to her husband.

And he [the husband] asked her: ‘What happened?’

She said: ‘You are in falseness and we indeed have been in vain [indulging in things which don’t benefit].’

Thus she turned back and devoted to prayers, and fasting and acts of worship.

[Thereafter the incidents] Her husband used to say:

‘What is with me and ‘Ubayd ibn ‘Umayr? He has changed my wife?

Indeed she used to be like a bride - every night - and now he has turned her into a worshipper!” 

She came with the intention to misguide him however Allah ta’ala is الْهَادِي and she left being guided herself. 

Counsel

• Make Du’a for Hidaayah for ourselves, our families, teachers and the Ummah.  

• Avoid obstacles to Hidaayah i.e. ignoring religious talks, disrespecting and being overly critical of Scholars of Deen, showing lack of respect to teachers of Deen, etc. 

• If someone in the family is not on Hidayah, then do not argue with them when trying to bring them to Hidaayah and instead make Du’a for Hidayah for them. Hidaayah does not come from debating  or being strict. It comes from Allah ta’ala being الْهَادِي. 

*~~*~~*

Translation

النُّورُ is translated as The Light, The Illuminator and The Enlightenment.

Definition
 

It is mentioned once in Surah Noor;

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ - Allah is the Light of the heavens and the earth 
[Surah Noor: part of verse 35]

The Sifaat are adjectives (Descriptive quality) and نُور is a noun. Therefore this Sifat is different. It is similar to مُبِين which means one who illuminates (makes clear). In the verse it is translated as “Light” and there are different ways to understand this verse. Some Scholars say it refers to the “light” of Hidaayah which Allah ta’ala gives to people through His signs in the universe. 

Another way to describe it is that Allah ta’ala is “Munawwir” – He gives the Noor of sight; physical sight (Seeing with eyes) and spiritual sight (to see and understand and be righteous.)

Yet another way to understand it is that Allah ta’ala is the Creator of all Noor i.e. the sun which is direct light and all the other sources of light which we have which is indirect light. 

Imam Ghazali (Rahimahullah) says Noor in its own essence is something that is Dhaahir (apparent) and it illuminates and makes things seen i.e. in its own essence the sun is light and it is a source of light which illuminates. Without the sunlight we would not be able to see the world in the day time (in the old days when there was no artificial light.)

Some say Noor is the name of perception and then through that perception we can see other things. 

Noor of Hidaayah
 

The Prophet sallallaahu ‘alayhi wasallam said, “Every child is born in a state of Fitrah (the natural state of man), then his parents make him into a Jew or a Christian or a Magian.”

The Fitrah of every human being is that they have Noor in their hearts. Therefore every human being has the capacity to perceive and to believe. A Mu’min (Believer) derives benefit from this Noor in the heart. 

يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ - Allah guides to His Light whom He pleases. [Surah Noor: part of verse 35]

Light & Darkness
 

Allah ta’ala did not just create Noor but also “Dhulumaat” which is the opposite of Noor. 

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ
 

“All praise be to Allah, the One Who has created the heavens and the earth and made darkness and the light.” [Surah An’aam: 1]

نُور is singular and ظُلُمَات is plural and some Scholars say it refers to the multiple paths to darkness. Allah ta’ala has shown in the Qur’an the ways to Taqwa and the test of living in this world.

Can we get through the ظُلُمَات to the نُور?
 

Allah ta’ala says in the Qur’an,  

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ
 

Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and lead them into the light. [Surah Baqarah: 257]

Allah ta’ala takes a person out from the darkness to light and you get the visual image of a person going through different layers of darkness and evil and difficulties. Like a knight fighting different forces of evil to get the beautiful castle a person fights through the layers of darkness trying to get the light of Hidaayah. We often have to go through these layers of darkness to get to the light and we see that in the darkness there is some light i.e. rays of hope.

In terms of Heavenly Bodies

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا 
 

He is the One Who gave the sun its brightness and the moon its light. [Surah Yunus: 5]

ضِيَاء means illuminated by its own self. We now know scientifically that the sun has its own source of energy and light and the moon does not have its own source of light but reflects the light of the sun. 

The Eye

The eye is a delicate and intricate part of the body through which we see and perceive the world. There is so much regarding how the eye perceives colours and different dimensions.

Mawlana Rumi (Rahimahullah) says, “Someone says how can your heart contain Allah when you are so small.” He replies, “Your eye is small but it can see the whole world.”

Allah ta’ala has put such great potential in the eye despite it being something so small, insignificant and delicate, Similarly the heart is small but the potential is immense. 

Their Light will be in front of them on the Siraat

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement." [Surah Hadeed: 12]

On the Day of Judgment when crossing the Siraat, the light of Imaan will help them see. In another place in the Qur’an it is mentioned that the disbelievers will ask where they get the light from and the Believers will say they got it from the world. Therefore Allah ta’ala is The Bestower of Noor on the Day of Judgment to those who worked on the Noor of Imaan in this world.

Ways to attain Noor

Mufti Shafi’ (Rahimahullah) has compiled a list of ways to earn Noor in Ma’aariful Qur’an. [For references of these ahadeeth, refer to the Tafseer of this verse (Hadeed: 12) in Maarif al Quran]

1.    “Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment.”

2.    “He who takes care of his five daily prayers [that is, performs them regularly fulfilling all their essentials], it will serve as light, proof and salvation for him on the Day of Judgement. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgement. The latter will be in the company of Qarun, Haman and Fir’aun.”

3.    “Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgement that it will spread from his place to Makkah.” In another narration, “Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment.”

4.    “Whoever recites just a single verse of the Quran, it will be a light for him on the Day of Judgement.”

5.    “Whoever sends salah (durood) to me, it shall be the cause of light on the Bridge of Sirat.”

6.    “The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgement.”

7.    “Stoning the Jamaraat in Mina will be a light on the Day of Judgement.”

8.    “He whose hair turns grey in Islam, it will be a light for him on the Day of Judgement.” (i.e. he remains steadfast on Islam for his whole life).

9.    “He who shoots even one arrow in Allah’s way while fighting in jihad, it will be a light for him on the Day of Judgement.”

10.    “He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgement.” (markets being the places where the temptations of dunya manifest themselves.)

11.    “He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number.”

May Allah grant us the light! Ameen

Counsel

Work on the Noor of Hidaayah and make Du’a for Noor in life.

Du’a for Noor

In the Qur’an 

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
 

O believers! Turn to Allah in sincere repentance. It may well be that your Rabb will remove from you your sins and admit you to gardens beneath which rivers flow. On that Day Allah will not humiliate the Prophet and those who believe with him. Their light will shine in front of them and on their right, and they will say: “Our Rabb! Perfect our light for us and grant us forgiveness, for You have power over all things.” [Surah Tahreem: 8]

In Hadith

َللّٰهُمَّ اجْعَلْ فِىْ قَلْبِىْ نُوْرًا وَّفِىْ بَصَرِىْ نُوْرًا وَّفِىْ سَمْعِىْ نُوْرًا وَّعَنْ يَّمِيْنِىْ نُوْرًا وَّعَنْ يَّسَارِيْ نُوْرًا وَّفَوْقِىْ نُوْرًا وَّتَحْتِىْ نُوْرًا وَّ اَمَامِىْ نُوْرًا وَّخَلْفِىْ نُوْرًا وَّ اجْعَلْ لِّیۡ نُوْرًا وَّ فِىْ لِسَا نِىْ نُوْرًا وَّ عَصَبِىْ نُوْرًا وَّ لَحْمِىْ نُوْرًا وَّ دَمِىْ نُوْرًا وَّ شَعْرِىْ نُوْرًا وَّ بَشَرِىْ نُوْرًا وَّاجْعَلْ فِىْ نَفَسِىْ نُوْرًا وَّ اَعْظِمْ لِىْ نُوْرًا اَللّٰهُمُّ اَعْطِنِىْ نُوْرًا

O Allah! Make light in my heart, light in my sight and light in my hearing, light to my right and light to my left, light above me and light below me, light before me and light behind me, let there be light for me, light in my tongue, light in my muscles, light in my flesh, light in my blood, light in my hair, light in my skin, and place light in my soul. Magnify the light for me. O Allah, grant me light." (Bukhari)

*~~*~~*

These two names will be discussed together. These are the names which have meanings that are opposite to each other.

Translation

الضَّارُّ is translated as The Corrector and The Distresser.

النَّافِعُ is translated as The Creator of Good and The Auspicious.

Technically الضَّارُّ means One Who gives Hurt. النَّافِعُ is One Who benefits. 

Definition 
 

These two names are paired meaning no one can harm or benefit anyone unless Allah ta’ala allows it. He is Powerful (Qaadir) and He is The One Who benefits. No person, not even a Nabi and nothing can harm or benefit unless Allah ta’ala makes the person or thing a means of harm or benefit and He can cause benefit from something which seems harmful and vice versa. Therefore Allah ta’ala is the controller and owner of the power of benefit and harm. 

In the Qur’an
 

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ
    

Say [O Prophet]: “It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe.” [Surah A’araaf: 188]

The Prophet sallallaahu ‘alayhi wasallam is told to say that he does not have the power or ability over himself in giving benefit or harm except for what Allah ta’ala wills. 

Superstition and false beliefs were rampant in the societies of the Ambiyaa and this was the prophetic duty of the Ambiyaa to affirm that nothing and no one had ability to harm or benefit unless Allah ta’ala willed it.  It is still a part of cultures where there are many superstitions and false beliefs, even among Muslims. The way to combat this is to have trust in Allah ta’ala and part of this trust is to know it is only Allah ta’ala who can allow benefit or harm. A person may think that someone hurt them or ruined their life but they were the means and Allah ta’ala was the Controller. Realising this will make the person turn to Allah ta’ala making his connection with Him stronger. 

‘Abdullah bin ‘Abbas RA reports,
“One day I was riding (a horse/camel) behind the Prophet, peace and blessings be upon him, when he said, ‘Young man, I will teach you some words. Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.’ ” [Tirmidhi]

Concept of Amulets (Ta’weez)

Amulets can be impermissible if they affect one’s beliefs. If a person thinks the amulet will protect or cure them it is ascribing the power of protection to the amulet rather than to Allah ta’ala. It is better to use that which is Masnoon. It lessens the chances of ascribing power to an object instead of Allah ta’ala. 

There is nothing wrong with the Muslim reciting Ruqyah for himself. That is permissible and a Sunnah. The Prophet sallallaahu ‘alayhi wasallam and the Sahaba RA recited Ruqyah for themselves.

Aisha RA said when the Prophet sallallaahu ‘alayhi wasallam was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” [Bukhari, Muslim]

Some of the companions of the Prophet sallallaahu ‘alayhi wasallam came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said to the Sahaba RA, “Have you got any medicine with you or anybody who can treat with Ruqya?” They said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of the Sahaba RA  started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient was cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.” [Bukhari]

Sickness comes from Allah ta’ala and so does the cure. 

Counsel
 

Have firm belief that all harm and benefit comes from Allah ta’ala and no Prophet, Wali of Allah or Scholar has the ability to harm or benefit except through Allah ta’ala. On the Day of Judgment no relative will be able to help except with the will of Allah ta’ala. 

It is narrated that when Allah revealed the verse, “Warn your nearest kinsmen,” the Prophet sallallaahu ‘alayhi wasallam got up and said, “O people of Quraysh! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, aunt of Allah’s Apostle! I cannot save you from Allah’s Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.” [Bukhari]

In desperate situations people search for solutions and no matter what path one takes it is only Allah ta’ala Who can benefit and save them from harm. We live in a world of means so have conviction that Allah ta’ala will grant the means for relief and use only permissible means which will connect you to Allah ta’ala.

*~~*~~*

Translation
 

الْمَانِعُ is translated as The Preventer and The Defender. It comes from منع meaning to stop or prevent something. So The One Who counters the causes of destruction in a person’s religious or worldly life. 

It is similar to الْحَفِيظُ which also has the concept of protection and preservation. The difference is that in regard to الْحَفِيظُ it refers to the One Who frees from destruction and الْمَانِعُ referes to the One Who protects from the causes of destruction i.e. prevention of causes which lead to destruction and not necessarily being freed from them.

Therefore الْحَفِيظُ is inclusive of the concept of الْمَانِعُ and الْمَانِعُ does not include the concept of الْحَفِيظُ which has a general concept of preservation and protection while الْمَانِعُ is more specific in terms of being protected from the cause of destruction. 

Definition
 

The One Who makes specific means to protect His creation from loss. Allah ta’ala is  الْمَانِعُ and He stops the sky from falling and crashing onto the earth. He saves the universe and human beings individually. 

Protection is only from Allah ta’ala
 

The Ambiyaa had Yaqeen (Certainty) that Allah ta’ala is and can stop any destruction. An incident is mentioned by Jabir RA who said, 

“We accompanied the Prophet sallallaahu ’alayhi wasallam in the campaign of Dhat-ur-Riqa’. We left him to take rest under a shady tree. One of the polytheists came to him. The sword of the Prophet sallallaahu ‘alayhi wasallam  was hanging on a tree. He drew it and said: “Are you afraid of me?” The Prophet sallallaahu ‘alayhi wasallam said, “No”. Then he said, “Who will then protect you from me?'” He, sallallaahu ‘alayhi wasallam replied, “Allah”.

In another narration the polytheist asked: “Who will protect you from me?'” The Prophet sallallaahu ‘alayhi wasallam replied, “Allah.” As soon as he said this, the sword fell down from his hand and the Prophet sallallaahu ‘alayhi wasallam catching the sword, asked him, “Who will protect you from me.'” He said, “Please forgive me.” The Prophet sallallaahu ‘alayhi wasallam said, “On condition you testify that there is none worthy of worship but Allah, and that I am His Messenger.” He said, “No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you”. The Prophet sallallaahu ‘alayhi wasallam let him go. He then went back to his companions and said: “I have come to you from one of the best of mankind”.
 

Du’a of the Prophet sallallaahu ‘alayhi wasallam

The Prophet sallallaahu ‘alayhi wasallam used to recite this Du’a after every Salaah;

لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ
 

None has the right to be worshipped except Allah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You. [Bukhari]

Counsel

To be careful not to help those who prevent others from Deen and doing good. Allah ta’ala says, 

وَيَمْنَعُونَ الْمَاعُونَ - and refuse to share the necessities of life [Surah Maa’oon:7]

Therefore not to be مَانِع  in that way but to help others in their religious pursuits.

To have the Aqeedah that no one can stop / prevent anything except Allah ta’ala. 

*~~*~~*
 

Translation

الْمُغْنِي  is translated as The Bestower of Wealth and The Fulfiller of needs. This name is similar to الْغَنِيُّ which means to be self-sufficient, rich however الْمُغْنِي  is to enrich, fulfill needs. 

Definition

That Being Who enriches whoever He wants by creating the means. He enriches people materialistically and spiritually. Referring to the Prophet sallallaahu ‘alayhi wasallam, Allah ta’ala says in Surah Dhuhaa, 

وَوَجَدَكَ ضَالًّا فَهَدَىٰ - Did He not find you lost and gave you guidance?

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - Did He not find you poor and made you self-sufficient? [Surah Dhuhaa: 7-8]

The Prophet sallallaahu ‘alayhi wasallam was from the poor side of the Banu Haashim and after marrying Khadeejah RA, Allah ta’ala made this a means for him and he was enriched. Allah ta’ala grants something materialistic which brings contentment of the heart. 

In another verse Allah ta’ala says,

وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ – that it is He Who gives wealth and property [Surah Najm: 48]

Du’a for Repayment of Debt

A Sahabi RA came to ‘Ali RA and asked for help for the repayment of his debt and he said he would teach him words taught to him by the Prophet sallallaahu ‘alayhi wasallam which is as follows,

اللَّهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ
 

O Allah! make what is lawful, enough for me, as opposed to what is unlawful, and spare me by Your grace, of need of others.

We too should teach this to people when they ask for financial help and we cannot help them. 

غِنَى of the Heart

There is another type of غِنَى which is of the heart. The Prophet sallallaahu ‘alayhi wasallam said, 

لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ
 

“Wealth is not in having many possessions. Rather, true wealth is the richness of the soul.” 
[Bukhari and Muslim] 

True enrichment is when a person’s soul in enriched and it is Allah ta’ala Who enriches the soul. 

Sometimes a person may have a lot of wealth but has no contentment of the heart and this is also a type of poverty. They go through life searching for this contentment and emotional stability. 

Wealth of the heart (غِنَى of the heart) is true wealth without which one will not enjoy the material wealth they own.  With wealth of the heart one will enjoy even the little of what they own. With wealth of the heart one will enjoy a storm in a park or a simple meal. With wealth of the heart a person will be able to cope with any suffering they may go through. May Allah ta’ala grant us this bounty of the غِنَى of the heart, Aameen.

Du’a for غِنَى

The Prophet sallallaahu ‘alayhi wasallam used to make Du’a, 

اللّهُمَّ اِنِّى أَسْأَلُكَ غِنَايَ وَ غِنٰى مَوْ لَايَ  

I seek from You my contentment and that of my family. 
(Meaning we do not depend on anyone except on You)

‏اللهم إني أسألك الهدى، والتقى، والعفاف، والغنى‏‏
 

O Allah! I ask You for guidance, piety, chastity and contentment.

Concept of being Emotionally Independent

Being emotionally dependent on others is also a type of dependency. Everyone needs love and affection and appreciation and this is a basic human need however sometimes it becomes a dependency when a person needs to be loved, complimented, appreciated etc. and do not feel confident or good about themselves until someone does that. Some people go through phases of this state while others always have this emotional dependency on spouses, children, friends, etc. This is based on fear and insecurity. They do not have that dependency on Allah ta’ala that they should have and so they turn to human beings instead.

A lot of women have this type of emotional dependency problems and we should learn that the more we depend on Allah ta’ala the less we will depend on others. 

Counsel

(1) To be self-reliant and not to have emotional or financial dependency on others. 

(2) To know it is Allah ta’ala Who enriches us and to have Sabr (Patience) when lacking and Shukr (Gratitude) when enriched. Therefore to have external (Materialistic) غِنَى and internal (Emotional) غِنَى.

*~~*~~*

Translation

الْغَنِيُّ is translated as The Self-Sufficient.A person who is well to do is referred to as  غَنِيُّ. Uthmaan RA was known as ‘Uthmaan al-Ghaniyy as he was a well to do person i.e. self-sufficient. It comes from the root غنى which means to be self-sufficient and independent and to be free from needs or wants. It can also mean to be wealthy.

Linguistically غِنىٰ is used to refer to the concept of independence because of being self-sufficient. The opposite is فَقْر which refers to poverty, being in need. Faqeer is used to describe a poor person or beggar. 

Definition

The One Who Himself is self-sufficient. The One Who is not dependent on another due to His own high stature and being self-sufficient and independent. 

In reality no one is in absence of need of Allah ta’ala and everyone is dependent on no one other than Him. Allah ta’ala does not need anything. He does not need our Salaah, Sadaqah or goodness.  It is mentioned in a Hadith that Allah ta’ala says, 

“O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.” 
[Part of a long Hadith; Tirmidhi and Ibn Majah]

This is Allah ta’ala being الْغَنِيُّ

What people do or do not do does not affect Him at all. We do not perform good deeds because Allah ta’ala needs them, we do them because we need them and to express our love for Him. In the Qur’an Allah ta’ala says, 

يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
 

O mankind! It is you who stands in need of Allah, and it is Allah Who is Free of all wants, Worthy of all praise. [Surah Faatir: 15]

فُقَرَاء is plural for Faqeer. Even the richest person in the world is a Faqeer (Beggar) in front of Allah ta’ala Who is absolutely self-sufficient. His self-sufficiency does not even need our praise.

Secret behind praising Allah ta’ala

When we praise Him, Allah ta’ala will listen to our prayers and that is the secret behind praising Allah ta’ala, that it attracts the Rahmah of Allah ta’ala. 

Allah ta’ala is Self-sufficient, Forbearing and Kind
 

Being self-sufficient is mentioned many times in the Qur’an along with being forbearing and kind. 

In Surah Baqarah Allah ta’ala says, 

قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ
 

Kind words and forgiveness are better than charity followed by injury. Allah is Self-sufficient, Forbearing. [Surah Baqarah: 263]

A kind word and forgiving is better than that charity which is followed up by insult or injury. Allah ta’ala is Self-Sufficient and Forbearing. He does not need our charity as He is غَنِيٌّ, independent. If the recipient of our charity do not show appreciation or reciprocate the favour then we should show forbearance and be independent i.e. be emotionally self-sufficient. We should try and emulate to some extent the two qualities of Allah ta’ala mentioned in the verse. 

When Allah ta’ala said, “Who is the one who would give Allah a good loan so that Allah multiplies it for him many times?” [Surah Baqarah:245] the Mushrikeen of Makkah made fun saying Allah ta’ala is poor and that He needs help. But it is an expression meaning the loan will help the person as Allah ta’ala is Self-sufficient. 

Allah ta’ala says, 

وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ - Your Rabb is Self-Sufficient, Lord of Mercy. [Surah An’aam:133]

Even though Allah ta’ala is self-sufficient, He is merciful. People who are self-sufficient often do not show mercy to others. They think they have done a great deed by giving Sadaqah but Allah ta’ala does not need it and we should be happy to have had the opportunity to please Allah ta’ala.  

Allah ta’ala is not dependent on Progeny
 

In terms of Aqeedah regarding the Ahli Kitaab attributing a son to Allah ta’ala, it  implies He needed one to depend on and therefore was not self-sufficient. Allah ta’ala rebuts it in Surah Yunus saying He is beyond any type of dependency on progeny. 

قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ هُوَ الْغَنِيُّ
 

They (Jews and Christians) say: “Allah has begotten a son!” Glory be to Him! He is self-sufficient! 
[Surah Yunus: 68]

In the Qur’an

الْغَنِيُّ is mentioned many times in the Qur’an in various forms.

وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ - For Allah is the Self-Sufficient, whereas you stand in need of Him
[Surah Muhammad: 38]

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ ۗ وَمَنْ يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ
 

“Nor those who, being stingy themselves, enjoin others to be stingy also. He that gives no heed should know that Allah is free of all needs, worthy of all praises.” [Surah Hadeed: 24]

وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا
 

And if you disbelieve, lo! unto Allah belong whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. [ Surah Nisa’: 131]

Acknowledging the Reality of dependency on Allah ta’ala
 

We are all born helpless and dependent on others.  Then as we grow older we become more independent though still dependent on Allah ta’ala, and then go back to being dependent on others in old age. Allah ta’ala is showing us we are dependent on others from the very beginning and at the end.

A Scholar mentions that the foundation of a successful person is having the reality of how dependent one is on Allah ta’ala. Allah ta’ala says in Surah Alaq,

كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَىٰ - Nay! Indeed, man transgresses all bounds

أَنْ رَآهُ اسْتَغْنَىٰ - in thinking himself to be self-sufficient[Surah Alaq:6-7]

A person who realises his dependency on Allah ta’ala is successful and the person who does not realise it, has the false concept of being self-sufficient. He is deluded. It can lead to transgression and sin. The person who has servitude to Allah ta’ala (‘Uboodiyyat) realises their dependency on Allah ta’ala and it shows in their Du’a and the way they interact with people. 

Wealth expanded and life span extended by doing Silah Rahmi

Everyone has the desire for wealth and the Prophet sallallaahu ‘alayhi wasallam said who ever wishes to have his wealth expanded and his life span extended, then he should keep good relations with his family (Silah Rahmi) which is maintaining family ties. There are many Hadith on maintain family ties even when disputes occur. 

Maintaining family ties means;

•    To help relatives in time of need – to give condolences in times of grief or congratulating in happy times
•    To meet them happily and to make Du’a for them
•    Not to stop talking or cut relations

In a comprehensive way Silah Rahmi is to help a person towards Khayr (in terms of the world and the Aakhirah) and to help and protect them in terms of anything bad.

Allah ta’ala is الْغَنِيُّ and He grants wealth or poverty to whomsoever He wishes. 

Counsel

To regard one’s self as a Faqeer in front of Allah ta’ala and only in front of Him. Some people express their dependency on others however it is Allah ta’ala Who grants and therefore to ask Him and not creation who are only the means. 

Use the beautiful and comprehensive Du’a of Musa AS while realizing your need of الْغَنِيُّ. 

رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

My Lord! I am needy of whatever good You send down for me. [Surah Qasas: 24]

Benefit of Surah Waaqiah for Wealth
 

Prophet sallalaahu ‘alayhi wasallam said, “Surah Waqiah is the Surah of Wealth, so recite it and teach it to your children”. (Ibn Asakir)

It is narrated from Ibn Katheer (Rahimahullah) on the authority of Ibn Asakir that when Abdullah ibn Mas’ood RA was on his death-bed, Uthman RA visited him and asked, ‘What is your ailment?’ He replied, ‘My sins.’ ‘And what do you desire?’ He replied, ‘The mercy of my Lord.’ Uthman RA asked, ‘Shall I not give you your stipend which you have refused to take for years now?’ He replied, ‘I have no need of it.’ Uthman RA said, ‘Let it be for your daughters after you.’ He replied, ‘Do you fear poverty for my children? I have commanded them to read Surah al-Waqiah every night for I have heard the Prophet sallallaahu ‘alayhi wasallam  saying, “Whoever reads Al-Waqiah every night shall not be afflicted by poverty ever.” 

Du’a for protection from the Fitnah of poverty

The Prophet sallallaahu ‘alayhi wasallam feared wealth for his Ummah as it can be a Fitnah and we see this in our time. Wealth intoxicates and leads to bad deeds and distances one from Allah ta’ala. Similarly poverty can also lead to Fitnah and affect one’s Imaan. 

The Prophet sallallaahu ‘alayhi wasallam made the following Du’a seeking refuge from many things including the Fitnah of wealth and poverty.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ وَمِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ وَمِنْ شَرِّ فِتْنَةِ الْغِنَى وَشَرِّ فِتْنَةِ الْفَقْرِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ اللَّهُمَّ اغْسِلْ خَطَايَاىَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ وَنَقِّ قَلْبِي مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَالْمَأْثَمِ وَالْمَغْرَمِ

O Allah, I seek refuge with You from the tribulation of the Fire and the torment of the Fire, and from the tribulation of the grave, and from the evil of the tribulation of richness and the evil of the tribulation of poverty, and from the evil of the trial of the False Christ. O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the east and the west. O Allah! I seek refuge with You from laziness and old age, and from sins and debt). [Ibn Majah]

*~~*~~*

Translation

الْجَامِعُ is translated as The Gatherer and The Uniter. It comes from جمع meaning to gather. It is also translated as The One Who Combines similar and dissimilar things. 

Definition

The One Who will gather together the souls and the bodies of His creation after separating them and The One Who will gather all the people together again on the Day of Judgment. 

Another meaning is The One Who gathers the merits / good deeds of a person and protects the deeds and character of a person. These are abstract things but Allah ta’ala is collecting / gathering / recording them in our book of deeds. In Surah Aali ‘Imraan Allah ta’ala says, 

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ
 

Our Rabb, You will surely gather all mankind before You on the Day about which there is no doubt; surly Allah does not break His promise." [Surah Aali ‘Imraan: 9]

Therefore there is the concept of Allah ta’ala being جَامِع gathering either individually i.e. a person’s soul and body put together again or gathering all the people and the Jinn together on the Day of Judgment. 

Allah ta’ala refers to those who deny the Day of Judgment in Surah Nisa’ saying,

إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا
 

Lo! Allah will gather hypocrites and disbelievers, all together, into hell; [Surah Nisa’:140]

All the different people who lived in different time periods in the history of humanity, who did different things and who either believed or denied Allah ta’ala in different ways will be gathered on the Day of Judgment by Allah ta’ala. The word جَامِع  is generally understood in the context of resurrection on the Day of Judgment. 

In Arabic جَامِع  can also be used for comprehensiveness i.e. “Jaami’ kalaam” – comprehensive speech.

“Gathering” in context of our desires reaching realization
 

Another way to understand it is Allah ta’ala unites our desires and wishes to our goals. If we study self-help and how to be productive, effective people, we see that a person should keep his desires / wishes / intentions, good. Therefore as Muslims we should have good, pious desires and aspirations and have hope in Allah ta’ala for them to reach success. To have good thoughts regarding Allah ta’ala is mentioned in Hadith where the Prophet sallallaahu ‘alayhi wasallam said that Allah said,

“I am as my slave expects Me to be.”

When we have good thoughts regarding Allah ta’ala and have hope in Him then He will unite that hope and good thought to help us reach the goal. In this way Allah ta’ala unites our hopes/desires/wishes with realization. Therefore Allah ta’ala not just gathers on the Day of Judgment but also on a more abstract, emotional level when the thoughts and intentions in our minds and hearts are connected to the ultimate outcome or reality. Therefore Allah ta’ala unites the beginning to the ending i.e. the idea to the realization.

In Du’a for something that is lost or stolen
 

It is mentioned in Dhurr Manthoor by Allama ibn ‘Aabideen (Rahimahullah) that the verse of Surah Aali ‘Imraan mentioned above can be used in Du’a in the following way:

The following prayer can be said 25 times every day for something that has been lost or stolen until it is found,
 

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ...... اللهُمَّ يَا جَامِعَ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فيه ...... إِجْمَعْ بَيْنِي وَبَيْنَ مَالِي إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِير .

Translation: "O our Lord! You will indeed gather people for a Day about which there is no doubt. O Allah! O Gatherer of people for that Day about which there is no doubt, bring together me and my wealth, indeed You are capable of all things."

Following from: https://www.tafseer-raheemi.com/when-something-is-lost/

يا جامع الناس ليوم لا ريب فيه  
اجمع بيني وبين مالي إنك على كل شيء قدير.

Allaahuma yaa jaami’ an-naas li yawmin laa rayba feeh ijma’ baynee wa bayna maali. Innaka ‘alaa shai-in qadeer

“O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item (Possession) Verily You have power over all things.”
(Fathul qadeer)

Counsel

(1) The servant's share of this blessed name is to prepare for the Day when no friend or relative will be of any help, and everyone will wish that someone else could bear their sins.

(2) When something is lost, make an effort to recite the verse and prayer given at the end of this blessed name.

Uniting the inner & outer dimensions

Imam Ghazali (Rahimahullaah) writes on a more spiritual level saying, if a person is جَامِع in himself i.e. in harmony with himself, he is the one who integrates the external behaviour of the body (using the limbs, tongues, eyes, etc.) with the inner realities of the heart.

This is a very beautiful state to be in however we are all struggling to reach this level. A person who is united in their inner and outer dimensions becomes an integrated, comprehensive human being and this is what we should try to achieve.

Imam Ghazali (Rahimahullah) says a part of this is uniting steadfastness (being consistent and having Taqwa), with the concept of insight (Having intellect / understanding).

The point he is trying to make is that people usually have one or the other. A person may have insight and may be a preacher of Deen with ways of reaching out to people and yet in their personal life they are struggling to attain Taqwa and steadfastness. They are struggling to stay away from Haraam and on being consistent on doing good deeds. For another person it may be the other way round so Imam Ghazali (Rahimahullah) says some people who are insightful and have intellectual power and a deep level of understanding do not have steadfastness and some who are steadfast in their deeds and piety do not have that deep understanding regarding Deen or insight or spiritual wisdom. He says a person who is جَامِع  is able to unite these two aspects.

Sometimes a person who has one aspect thinks it is enough. He may be steadfast in Deen and ‘Ibaadah however he does not ponder and reflect or go into the depth of things.

Therefore this is something we can make our objective as the Asmaa-ul-Husnaa classes are not just for intellectual understanding but to enact on the knowledge we gain and harmonize our internal and external dimensions.

*A very good book written by Imam Ghazali (Rahimahullah) was mentioned: “Inner Dimension of Islamic Worship”.

*~~*~~*

Translation

الْمُقْسِطُ is translated as "the equitable" and "the just". He is the One Who dispenses justice.

Definition 

Two definitions are mentioned under this name:

1. Al-Muqsit is understood to mean "The Just."

2. Imam Haleemi, may Allah's mercy be upon him, says: "He is Al-Muqsit, exalted is His majesty, who gives justice to His servants and is inherently just."

Thus, if one contemplates His system of justice is prevalent throughout the entire cosmos.

Allah says:

"You will not see any disparity in the creation of the Most Merciful." (Qur'an)

Only Al-Muqsit is the true just

Al-Muqsit is the one who delivers the oppressed from the oppressor, and the epitome of this is achieving the satisfaction of both the oppressed and the oppressor, which is a supreme level of justice and fairness that only Allah can achieve.

An example of this narration is:

Once, the Prophet (peace be upon him) laughed until his front teeth were visible. Umar (may Allah be pleased with him) asked: "O Messenger of Allah! May my parents be sacrificed for you, what made you laugh?" He replied: "Two men from my Ummah will kneel before Allah. One will say: 'O Lord! Grant me retribution from this person.' Allah will tell the other to grant his brother retribution. He will say: 'O Lord of Glory! I have no good deeds left.' Allah will then tell the claimant: 'What do you intend to do with your brother now that he has no good deeds left?' He will say: 'O Lord! Let him bear my sins.'

At this moment, the Prophet (peace be upon him) wept and said that this will be a great day when people will wish for others to bear their sins.

The Prophet (peace be upon him) continued: 'Then Allah will tell the claimant: "Raise your eyes and look." He will say: "O Lord! I see cities of silver and palaces of gold adorned with pearls. For which Prophet, righteous person, or martyr are these?" Allah will reply: "For whoever can pay the price." He will say: "O Lord! In exchange for what can I purchase it?" Allah Almighty will say, "In exchange for forgiving your brother." He will say, "O Lord! I have forgiven him." Allah Almighty will say, "Take your brother's hand and lead him to Paradise." Then the Prophet (صلی الله عليه وسلم) said, "Fear Allah and mend your mutual relationships because Allah will reconcile the believers on the Day of Judgment. The true path of justice is this, and only the Lord of all lords is capable of it."

In the Qur'an

Allah, the Lord of Honor, has said:

 يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا

"O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do."

(Surah an-Nisa 135)

In these blessed verses, Allah Almighty commands His servants to establish justice and not to deviate even slightly from it. No blame or opposition should hinder the establishment of justice, and they should assist and support each other in this endeavor.

Counsel

(1) From these two incidents, we should learn the importance of justice. A father should deal justly with his children and should never make a decision against one by only listening to the other.

(2) The highest share of this name for a person is that he first ensures justice for others from himself, and then ensures justice for one person from another. He should believe that no one is more just than Allah (i.e., do not expect justice from anyone other than Allah).

(3) One should always pray for justice in every matter from Allah. A prayer from Hadith states:

Translation: "O Allah, I ask You for moderation and justice in every condition, whether in wealth or poverty."

*~~*~~*

Translation

ذُو الْجَلَالِ وَالْإِكْرَامِ is translated as "The Lord of Majesty and Generosity". It means Allah ta'ala is Exalted in grandeur and veneration.

Definition

Five definitions are mentioned under this name:

1. ذُو الْجَلَالِ: Imam Zajjaj, may Allah have mercy on him, says: "He is the One worthy of being revered and considered free from every flaw."

2. Imam Khattabi, may Allah have mercy on him, says: "In 'ذُو الْجَلَالِ', the word 'جلال' is the source (root) of 'جليل', and 'إكرام' is the source from the 'افْعَال' pattern. Thus, 'ذُو الْجَلَالِ وَالْإِكْرَامِ' means that Allah, the Lord of Glory, is the One who deserves complete reverence and is considered free from all defects in such a way that He is neither denied nor rejected."

Imam Khattabi, may Allah have mercy on him, further says: "It can also mean that He is the One who honors those who obey Him and raises their ranks due to their obedience in this world. 'الْجَلال' means He is exalted in glory because He accepts their deeds and elevates their ranks in Paradise."

3. Imam Haleemi, may Allah have mercy on him, says: "ذُو الْجَلَالِ وَالْإِكْرَامِ is the One to be feared due to His sovereignty and praised with words befitting His majesty."

4. Imam Qurtubi, may Allah have mercy on him, says "ذُو الْجَلَالِ وَالْإِكْرَامِ refers to the being except whom there is no greatness and generosity for anyone else; these attributes are solely appropriate for Allah. There is no nobility and honor for anyone except for that great being."

5. Sheikh Saadi, may Allah have mercy on him, says: "ذُو الْجَلَالِ وَالْإِكْرَامِ is the being with greatness and majesty, mercy and generosity, and beneficence to all, both specific and general. He is the being who shows kindness to His beloved and chosen ones, those who fully revere Him and have made Him their beloved."

Praying through this blessed name:

The Prophet صلی الله عليه وسلم also encouraged his Ummah to pray using these two great names. The Prophet (peace be upon him) said:

"Hold fast to يَاذَا الْجَلَالِ وَالْإِكْرَامِ (means to adhere to this prayer) and frequently recite it. Make it a regular part of your prayers and needs."

While praying, you should repeatedly say: 'يَاذَا الْجَلَالِ وَالْإِكْرَامِ', because it is closer to being accepted.

In the first and third sections of Surah Ar-Rahman, Allah’s attribute of ذُو الْجَلَالِ وَالْإِكْرَامِ is described as:

"Allah (the Exalted), is the being with grandeur and generosity, meaning He deals with His servants with beneficence and grants them favors."

Supplication after Salah

Narrated by Hazrat Thawban (may Allah be pleased with him):

"When the Messenger of Allah (peace be upon him) finished his prayer, he would seek forgiveness three times and say:

اللهمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ

(O Allah, You are peace, and from You comes peace. Blessed are You, O Possessor of Glory and Honor)."

Muslim

Ism Adham (The Greatest Name)

Narrated by Hazrat Mu'adh bin Jabal (may Allah be pleased with him):

"The Prophet (peace be upon him) heard a person saying, 'يَا ذَا الْجَلَالِ وَالْإِكْرَامِ' (O Possessor of Glory and Honor). Upon hearing this, the Prophet (peace be upon him) said: 'Your prayer has been accepted, so ask.'"

Tirmidhi

Narrated by Hazrat Anas (may Allah be pleased with him):

"I was sitting with the Prophet (peace be upon him) when a person was praying. After finishing his prayer, the person said:

'اللهم إني أسألك بأن لك الحمد، لا إله إلا أنت، المنان، يا بديع السماوات والأرض، ياذا الجلال والإكرام، يا حي يا قيوم' 

Translation: "O Allah! Indeed, I ask You by virtue of the fact that all praise is for You. There is no deity except You. You are the Most Generous, O Creator of the heavens and the earth without any precedent, O Possessor of Glory and Honor, O Ever-Living, O Sustainer."

Musnad Ahmad

Upon hearing this, the Messenger of Allah (peace be upon him) said: "He has supplicated to Allah with His Greatest Name, which, when invoked, He responds, and when asked by it, He gives."

ذُو الْجَلَالِ وَالْإِكْرَامِ means that the Lord is the Possessor of Majesty and Honor. Being the Possessor of Honor can mean that He alone is truly deserving of all honor and exaltation, and it can also mean that He Himself is honorable.

Despite His Majesty and Grandeur, He is not like the kings and noble ones of this world who neglect the poor and the needy. Rather, He, with His Majesty and Grandeur, also honors His creations by bestowing countless blessings upon them and listens to their requests and supplications. The next verse testifies to this second meaning. The phrase "ذُو الْجَلَالِ وَالْإِكْرَامِ" is among the special attributes of Allah; invoking these attributes in supplication leads to acceptance.

Allah Almighty states:

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ

Blessed is the name of your Lord, Owner of Majesty and Honor.

Allama Ibn Kathir, may Allah have mercy on him, in his commentary states: "Allah, the Lord of Glory, is deserving of being exalted and not disobeyed, honored and worshiped, thanked and not denied, and remembered and not forgotten."

Counsel

1. Anyone who establishes a connection with this blessed name should always exalt the greatness of the Lord of Majesty and Grandeur so that they become worthy of His honor.

2. One should honor the righteous servants of Allah Jalla Jalaluhu and the scholars, and never harbor disdain for anyone.

3. This blessed name is the Greatest Name, through which supplications should be made.

*~~*~~*

Translation 

The Eternal Owner of Sovereignty, The Master of The Kingdom.

Definition

This name has two definitions:

1. Allah is the Owner of all things and He controls them without any hindrance or opposition.

2. Imam Laith (may Allah have mercy on him) said: "Allah, the Almighty, He is the Allah, blessed and exalted is He, He is the King of all kings, kingship belongs to Him, and He is the Owner of the Day of Judgment."

So, a person who resides in a house and considers it his property without any association, think about it, nearly fifty-sixty years ago, whose property was it and where is it today? What was the outcome of his claimed ownership?

Mutannabi said it well: "The one who comes to this world takes ownership of it like a usurper seizing someone else's property, and the one who leaves it, departs from the world as if someone has looted his wealth."

In the Qur'an

قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ

Say, ˹O Prophet,˺ “O Allah! Lord over all authorities! You give authority to whoever You please and remove it from who You please; You honour whoever You please and disgrace who You please—all good is in Your Hands. Surely You ˹alone˺ are Most Capable of everything.

(Surah Ali 'Imran: 26)

تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ

You cause the night to pass into the day and the day into the night. You bring forth the living from the dead and the dead from the living. And You provide for whoever You will without limit.”

(Surah Ali 'Imran: 27)

لِّلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ يَخْلُقُ مَا يَشَآءُ ۚ يَهَبُ لِمَن يَشَآءُ إِنَـٰثًۭا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ 

To Allah ˹alone˺ belongs the kingdom of the heavens and the earth. He creates whatever He wills. He blesses whoever He wills with daughters, and blesses whoever He wills with sons

(Surah Ash-Shuraa: 49)

In Du'a

The Virtue of Supplicating Through This Blessed Name

There is a narration that if supplication is made with the Ism Azam (the Greatest Name of Allah), then that supplication is accepted.

قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ

"Say, 'O Allah, Owner of Sovereignty, You give kingship to whom You will and take it away from whom You will.'" (Quran, Surah Al Imran, 3:26)

In this verse, the boundless power and might of Allah are expressed; He can make a king into a beggar and a beggar into a king. He is the owner of all authority, and all goodness lies solely in the hands of Allah; besides Allah, there is no bestower of goodness.

Imam Baghawi (may Allah have mercy on him) has narrated a hadith that the Messenger of Allah (peace be upon him) said: It is the command of Allah that whoever recites after every prayer Surah Al-Fatihah, Ayat al-Kursi, and two verses of Al-Imran, one verse: شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ until the end, and the other verse: قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ till بِغَيْرِ حِسَابٍ , then I will build a house for him in Paradise ... And I will bestow my mercy upon him every day ... And I will fulfill all his needs ... And I will grant him refuge from every envious person and enemy ..."

The true King is Allah

After detailing Allah's glory and His blessings upon His servants in Surah Fatir, it is stated:

"That is Allah—your Lord! All authority belongs to Him. But those ˹idols˺ you invoke besides Him do not possess even the skin of a date stone.

If you call upon them, they cannot hear your calls. And if they were to hear, they could not respond to you. On the Day of Judgment they will disown your worship ˹of them˺. And no one can inform you ˹O Prophet˺ like the All-Knowledgeable.

O humanity! It is you who stand in need of Allah, but Allah ˹alone˺ is the Self-Sufficient, Praiseworthy.

If He willed, He could eliminate you and produce a new creation.

And that is not difficult for Allah ˹at all˺."

(Quran, Surah Fatir)

When you believe in the original Creator and Master, the one who controls and sustains the entire universe, then you should not fear anyone besides Him and should not turn back to others as objects of worship. When the True One is there, what remains after truth except falsehood? Leaving truth and indulging in false illusions, making someone else a deity besides the Creator, the Owner, the Absolute Lord, and the Sovereign is not the act of a wise person.

How can someone who relies on Allah be troubled?

There was once a severe drought in Balkh, to the extent that people started eating every kind of withered grass. Everyone was deeply distressed and despondent, but a servant continued to happily sell in the market. When people reproached him, he replied:

Translation: "I have no sorrow because the owner of an entire village (without any partnership) is my master. (This thing has freed my heart from all kinds of worries and relieved all my sorrows)."

Upon hearing this, Abu Ali Shafiq bin Ibrahim Azdi (may Allah have mercy on him) opened his eyes, feeling deeply ashamed, and turned towards Allah, saying: "O Allah, this servant belongs to a person whose possession is only one village, yet he is so happy, and we too call You our Lord and are concerned about our sustenance to such an extent that it has no bounds." So, when this thought came to his mind he turned away from the affairs of the world and futile thoughts, and adopted worldly means with moderation while engaging in religious matters.

From that day on, he mentions that he never felt distressed about sustenance.

Counsel

(1) Those who have a connection with this blessed name should consider themselves as humble servants. The true owner of everything, the true owner of every person, is the one whose sovereignty is eternal and absolute. He who crowns the poor and makes thrones dust for kings.

(2) One should repeatedly ponder that besides Allah, there is no creator, no provider of sustenance, nor does anyone have the power to grant or prevent, to give life or to cause death. Not even a particle can move without His will. Therefore, one should engage in worship and supplication only to Him.

(3) One should refrain from asking anything from others, while keeping in mind the virtue of supplicating through this blessed name and make arrangements for supplication.

(4) Sit alone and contemplate, and invite people in gatherings that the sole owner of the entire universe is only Allah, and whatever is in the universe, its owner is also only Allah. A person who has acquired knowledge of this name will not argue with people saying, "So and so took away my thing, so and so did not give it to me"; rather, he will believe that "I will take more of this from Malikul Mulk, if Allah intends to give it to me, no one can stop it, if Allah does not intend, no one can give it, then why complain to the creation?"

And consider oneself and whatever is in one's possession as owned, that this is temporary ownership for me, so I should spend these blessings in the way of Allah. Life, time, wealth, everything, man deceives himself about these worldly blessings, thinking they are mine! Whereas, all this is entrusted by Allah.

*~~*~~*

Translation

The Kind, the Tenderly Merciful and Consoling

Definition

Imam Zajaj RA says: ra'fah and rahmah is the same thing, but according to some there is some difference. Ra'fah is the next level of kindness. If someone is Raheem, it will be said that "he is Raheem" but if his rahmah increases beyond that then he will be referred to as "Rauf".

In the Qur'an

The name "Ar-Rauf" is mentioned ten times in the Qur'an.

إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ

1. "Indeed, your Lord is Kind and Merciful."

إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ

2. "Allah is full of gentleness and mercy to mankind."

وَ اِنَّ اللّٰہَ بِکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ

3. "And indeed, Allah is to you Kind and Merciful."

4. It is from the gentleness amd mercy of Allah that he does not let any deed go to waste. In Surah Baqarah Allah says:

"And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind."

5. "The Day is approaching when every soul shall find itself confronted with whatever good it has done and whatever evil it has wrought. It will then wish there is a wide space between it and the Day! Allah warns you to beware of Him; He is most tender towards His servants." [3:30]

6. "He it is Who sends down Clear Signs to His servant so as to bring you out from darkness into light. Surely Allah is Most Kind and Most Compassionate to you." [57:9]

7. "Allah relented towards them. Surely to them He is the Most Tender, the Most Merciful." [9:117]

8. "and they carry your loads to many a place which you would be unable to reach without much hardship. Surely your Lord is Intensely Loving, Most Merciful." [16:7]

Counsel

 • One who wants to develop a relationship with this name should narrate the blessings and favours of Ar-Ra'uf and should also remember them in his heart and express his gratitude.

 • One should be gentle and kind with his subordinates and affiliates so that he gets a share from this name. He should also make du'a that: O Ra'uf and Raheem take away the hardness of my heart and soften it.

 • One should keep making this du'a:

یا رَءُوْفُ اُرْؤُفْ بِي

"O kind! Please deal with me kindly. " 

We should always make du'a to Allah ta’ala whenever we face a problem. If someone's parents or boss is kindhearted then his subordinates do not hesitate in asking for anything, similarly our lord Allah ta'ala's name is Ar-Ra'uf therefore all of His creation whether they are sinner or pious do not hesitate in asking anything from Him.

*~~*~~*

Translation

الْعَفُوُّ is translated as The Forgiving and The Effacing. It comes from the word عفو meaning forgiveness. 

Definition

Linguistically it means to let go / to leave something, so it means to overlook acts of disobedience or to erase them. It is similar to الْغَفُورُ and التَّوَّابُ but الْعَفُوّ is more expressive. الْغَفُورُ is that Being Who conceals sins on the Day of Judgment and though they will be in the book of deeds, others will not be able to see them whereas الْعَفُوّ means to totally erase the sins from the book of deeds. Therefore there are different levels of forgiveness and الْعَفُوّ is considered higher than الْغَفُورُ or التَّوَّابُ. 

Another way to understand is it is The One Who removes the consequences of sin meaning punishment is not given. There is considerable amount of overlooking of sins and Allah ta’ala’s general Sifat is to forgive and this Sifat is more expressive of that. 

Different ways Sins are Forgiven

Allah ta’ala forgives sins with Tawbah or Istighfaar or through the intercession of the Prophet sallallaahu ‘alayhi wasallam on the Day of Judgment. Sins are also forgiven due to good deeds.

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ
 

but the one who repents, becomes a believer, does good deeds and follows the Right Way shall be forgiven [ Surah Taha:82]

So Hidaayah comes through the combination of doing Tawbah, working on one’s Imaan and doing good deeds.  

In the Qur’an

It is mentioned 5 times in the Qur’an of which four times it is paired with الْغَفُورُ and it is like intensifying or emphasizing the forgiveness. 

وَكَانَ اللَّهُ عَفُوًّا غَفُورًا - for Allah is indeed an absolver of sins, much-forgiving. [Surah Nisa’: 99]

It comes with Qadeer in the following verse. Allah forgives even though He is powerful.

إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا
 

If you do good deeds openly or in private or forgive an evil, then surely Allah is Pardoning, Powerful. [Surah Nisa’:149]

Forgiving despite being able to take Revenge

A truly forgiving person is one who has the power to take revenge but still forgives. A person who is in a weak position, not able to take revenge and forgives someone is not the same as one who forgives despite having the power to take revenge. Through the verses regarding forgiveness, Allah ta’ala is inviting us to be forgiving to people because Allah ta’ala Himself is forgiving. 

Another word used in the Qur’an for forgiveness is صفح which most Scholars say is a higher level of forgiveness than عفو. 

In Surah Baqarah (Verse 109) Allah ta’ala says, 

فَاعْفُوا وَاصْفَحُوا - Forgive them and bear with them. 

Therefore there are different levels of forgiveness where you forgive but remind the person and you forgive and do not remind or malign the person who wronged you. It is difficult to forgive and be patient however the reward will be greater. 

Story – Forgiveness despite having power to punish

Zaynul ‘Aabideen, the grandson of ‘Ali RA has a female servant who broke something and injured his face. She looked at him and said,
 

وَالْكَاظِمِينَ الْغَيْظَ  - who control their anger. So he controlled his anger. 

She then said, 

وَالْعَافِينَ عَنِ النَّاسِ ۗ - and forgive other people. So he forgave her.

Thereafter she said, 

وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ - for Allah loves such charitable people, [Aali ‘Imraan: 134]

So he freed her. He forgave her even though he had the power to punish her. (This shows how much knowledge of the Qur’an even a slave woman had in those days.)

There are many such episodes in the Seerah where the Prophet sallallaahu ‘alayhi wasallam forgave those who hurt him and fought against him i.e. Abu Sufyaan RA and Wahshi RA.

Story – Abu Bakr’s RA Forgiveness

During the episode of the slander of Aishah RA, one among those who spread the rumours was the cousin of Abu Bakr RA, Mistah bin Uthatha RA who was poor and Abu Bakr regularly gave him money. After the verse was revealed regarding Aishah’s RA innocence, hurt and angered by Mistah’s previous allegations, Abu Bakr RA took an oath that he will never spend on Mistah again. 

Then Allah Ta’ala  revealed:

وَلَا يَأْتَلِ أُوْلُوا الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُوْلِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ 
 

And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, al-Masaakeen [the poor], and those who left their homes for Allah’s Cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Al-Ghafuwr (the Most-Forgiving), Ar-Raheem (the Most Merciful). [Surah Noor, verse 22]

Abu Bakr RA despite his anguish and hurt feelings immediately responded by exclaiming, “By Allah, I would love it that Allah forgives me!” He resumed his spending on Mistah. 

This was the mercy and forgiveness the Qur’an teaches, the mercy and ties of kinship that Allah is pleased to see in His servants.

Being Forgiving

Our Deen has a very balanced concept of social and human interactions. We live with families and extended families and everyone at some stage is hurt or wronged. Our Deen teaches us to be forgiving. 

  
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ
 

Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant. 
[Surah A’araaf:199]

To be forgiving one has to be a person of Sabr and Tahammul.

Du’a for Forgiveness

اللَّهُمَّ إِنَّكَ عَفُوٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
 

O Allah, you are the Forgiver, You love to forgive, so forgive me.

*~~*~~*
 

Translation

الْمُنْتَقِمُ is translated as The Avenger and The Inflictor of Retribution. It comes from the root word “Intiqaam” meaning to take revenge. It is an Ism Faa’il so it means The One Who takes Revenge. This is one of the Jalaali Sifaat which shows the might and power of Allah ta’ala for those who are disobedient. It is a Fe’li Sifat i.e. the Sifaat that are enacted (Shown through His action).

Definition

It is The One Who punishes His disobedient slaves for their disliked deeds. The One Who, when He wants, He can grasp and take intense revenge i.e. there are no conditions or limitations after giving warnings, chances and opportunities to change. 

Allah ta’ala’s being الْمُنْتَقِمُ 
 

Allah ta’ala does not take revenge immediately. Intense retribution comes only after being given many opportunities to change. There have been many examples throughout history of people who Allah ta’ala took revenge from in this world. 

Fir’awn was one of them. Musa AS was put in water and he was saved and Fir’awn drowned in the water and Allah ta’ala preserved his body as a sign for people. 

Qaaroon was arrogant and proud of his wealth and he, along with all his wealth was swallowed by the earth. Namrood was an oppressive king who had Ibraheem AS thrown in a huge fire however Ibraheem AS was saved and this made Namrood angry and he disputed with Ibraheem AS. Namrood claimed divinity and along with his army was killed by mosquitoes. 

Abraha came to destroy the Ka’bah and he along with his army was destroyed by birds (Mentioned in Surah Feel). The people of ‘Aad and Thamood who claimed to be mighty and powerful were also destroyed. These episodes are showing Allah ta’ala's power of being الْمُنْتَقِمُ. 

وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ
 

Who could be more unjust than the one who is reminded of the revelations of his Rabb and he turns away from them? Surely We shall take vengeance on such criminals. [Surah Sajdah: 22]

Allah ta’ala is revengeful on those who commit injustice and sin. In a Hadith three sins are mentioned for which Allah ta’ala punishes in this world;

•    Openly and knowingly fighting against the truth

•    Disobeying parents

•    Helping an oppressor

How much Revenge is allowed in the Shari’ah?

Taking the same revenge as the wrong done to a person is allowed in the Shari’ah however it often becomes excessive and it is better to forgive. Rather take revenge on the Nafs which makes a person distant from Allah ta’ala by not giving it what it wants or by punishing it.

Counsel

To prevent one’s self from all injustice and refrain from anything which brings the punishment of Allah ta’ala.

*~~*~~*

Translation

التَّوَّابُ is translated as The Acceptor of Repentance and The Oft-Forgiving. 

Different words are used in the Arabic language for forgiving i.e. الْغَفُورُ الْغَفَّارُ and التَّوَّابُ is also regarding forgiveness.

Linguistically the meaning of تَوَّاب is to return or to turn people back. The legalistic meaning is to refrain, to stay away from something. 

مَغْفِرة is to ask for forgiveness for what was done in the past. 
توبة‎ is to do with returning back to Allah ta’ala and has to do with refraining in the future. تَوَّاب is the superlative form of توبة. 

Definition

It is The One Who gives the Tawfeeq to turn back to Him and accepts the Tawbah and it is a great Ni’mat of Allah ta’ala to be granted the ability to turn back. The beautiful part of it is that it does not matter how many times one does Tawbah. People get tired if we say sorry and keep making the same mistake but Allah ta’ala accepts Tawbah again and again. 

It is The One Who returns to His slave the Fadhl of His Rahmah. This refers to the Rahmah that could have been taken away or distanced from the person after committing the sin. Allah ta’ala gives it back through His Fadhl and that is the power of Tawbah that the person is once again in the mercy of Allah ta’ala. 

Allah ta’ala being التَّوَّابُ returns the slave back to His obedience and Allah ta’ala being التَّوَّابُ will not waste their good deeds due to the sin. 

Another meaning of التَّوَّابُ is that He makes such means that when a person sees the signs of Allah ta’ala, he will turn again and again to Him. It can be any sign. Sometimes it can be a dream or something bad happening to a person who is stuck in some major sin, which makes the person repent. Therefore as التَّوَّابُ, Allah ta’ala sends a sign or warning as a direction to the person to turn back to Him.

In the Qur’an

It is mentioned 10 times in the Qur’an often with الرَّحِيمُ.

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
 

Do they not know that Allah accepts repentance from His servants and takes their sadaqat (charity), and surely Allah is the One Who is the Accepter of Repentance, the Merciful. [Surah Tawbah: 104]

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا 
 

So glorify your Rabb with His praises, and pray for His forgiveness: surely He is ever ready to accept repentance. [Surah Nasr: 3]

Conditions of Tawbah

•    To leave the sin immediately 

•    To feel remorse/ shame (Nadaamat) – without feeling remorse a person will not be inspired to make Tawbah. Therefore if a person left sin due to being caught in the sin without feeling remorse then it is not true Tawbah

•    To make a firm resolution not to commit the sin again – even if there is probability of committing the sin again, the “want” to refrain has to be present. It is a great trick of Shaytaan to make a person feel what is the point of Tawbah when he is bound to commit the sin again

A fourth condition applies if the sin was in relation to Huqooqul ‘Ibaad – the rights of others, in which case one has to rectify the situation i.e. reimburse if someone was wronged or cheated, ask for forgiveness for backbiting etc. 

Allah ta’ala loves those who Repent

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
 

Surely Allah loves those who turn to Him in repentance and keep themselves clean [Surah Baqarah: 222]

Even the Prophet sallallaahu ‘alayhi wasallam made Dua’ for forgiveness though he was sinless. 

Even though a person may have given up sins, there is always something for which they should be asking for forgiveness. They may be performing their prayers however with little concentration or there may be Ghaflat etc. The Muqarrabeen make Tawbah for that as well.  

We should ask Allah ta’ala to forgive us even after doing good deeds i.e. to forgive the shortcomings and accept the deeds.

Tawbah of the Ambiyaa

Adam AS & Hawwa AS’s Du’a

قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
 

They both replied: “Our Rabb! We have wronged our souls. If You do not forgive us and have mercy on us, we shall certainly be of the losers.” [Surah A’araaf: 23]

Musa AS’s Du’a

قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
 

Then he prayed: "O my Rabb! I have indeed wronged my soul, please forgive me." So Allah forgave him, surely He is the Forgiving, the Merciful. [Surah Qasas:16]

Yunus AS’s Du’a in the stomach of the fish

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ
 

And (mention) Dhun Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no God save Thee. Be Thou glorified! I have been a wrong-doer [Surah Ambiyaa: 87]

Story of the Man who killed 99 people

The Prophet sallallahu ‘alayhi wassallam said,

“There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred.

He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.’

So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, ‘This man has come with a repenting heart to Allah,’ and the angels of punishment argued, ‘He never did a virtuous deed in his life.’ Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.’ They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul”. [Bukhari and Muslim]

The story shows that some places may not be conducive to a person’s spiritual progress as the environment can have an effect on people. Another point from the above story is that one should never despair of the mercy of Allah ta’ala. 

Forgiveness comes from Allah ta’ala

Only Allah ta’ala can accept Tawbah and forgive our sins. No pious saint or Scholar can do so unlike Christianity where there is the concept of the confession and being forgiven. The Pious Scholars can guide on how to make Tawbah and how to refrain from sins and we can ask others to make Du’a for us to be forgiven but actual forgiveness comes from Allah ta’ala. No one has the power to forgive anyone’s sins no matter who they are. Allah ta’ala says in the Qur’an, 

وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ
 

It is He Who accepts repentance from His servants and pardons their sins, and He knows whatever you do. [Surah Shura:25]

Sometimes people have a need to be told they are forgiven but no one can tell them they are forgiven. In another verse Allah ta’ala says, 

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
 

Except the one who repents, becomes a true believer, and starts doing good deeds, for then Allah will change his evil deeds into good, and Allah is Most Forgiving, Most Merciful. [Surah Furqaan: 70]

One is to say, “I forgive you” but to change the sins to good deeds is Allah ta’ala’s extreme mercy. Allah ta’ala is التَّوَّابُ in this way as well. 

We are all sinners but the best are those who repent. The Prophet sallallaahu ‘alayhi wasallam said, 

كُلُّ ابْنِ آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ
 

“All of the children of Adam are sinners, and the best sinners are those who repent.”
[Tirmidhi]

Tawbah comes from the Heart

Tawbah is from the heart. The number of Istaghfaar and Salaatut Tawbah etc. can be done however that is to show what is in the heart. It is not a substitute for the feelings of the heart. 

Emotional & Psychological Benefits of Tawbah

•    It is a detoxification and cleanliness

•    It becomes a trigger and a motivation factor for one’s good deeds to be improved. Those who make Tawbah after leading a sinful life become better Muslims, even become very pious or Scholars 

•    Regular Tawbah brings humility in the heart and improves one’s character

Istaghfaar for every Problem

It is related in Tafsir al Qurtubi that Hasan al-Basri (r.a) was once seated. A man came saying “O Master, I’m very sinful do tell me an act which I can do to be forgiven”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

Second person came and said, “O Master, for many days rains have stopped and there is drought. Tell me an action through which Allah (s.w.t) will send down rain to us”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

Third person came and said, “I am under a lot of debt. I am working, but please make dua that Allah (s.w.t) give me wealth so I can be saved from debts”. Hasan al-Basri (r.a) replied, “Go and do Istighfar to Allah”.

Fourth person came and said, “It is a wish of mine that Allah (s.w.t) give me an offspring. So please make dua that Allah (s.w.t) gives me pious offspring”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

Fifth person came and said, “I have an orchard please make dua that it gives more fruits, so that the return will be more.” Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

Sixth person came and said, “If I was to get water spring in my house, I will be so pleased”. Shaykh Hasan replied, “Go and do Istighfar”.

Shaykh Hasan al-Basri’s (r.a) disciple, Ibn Sabih (r.a) who was sitting close, was very surprised thinking, “Why is it that Shaykh Hasan al-Basri (r.a) is giving the same solution of Istighfar to whoever comes to him”? So Ibn Sabih (r.a) eventually asked “Why are you giving one response for all the problems”? On hearing this Shaykh Hasan al-Basri (r.a) recited what Allah ta’ala said in Qur’an,

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا - And I have said: Seek pardon of your Lord Lo! He is ever Forgiving.

يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا - He will let loose the sky for you in plenteous rain,

وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا - And will help you with wealth and sons, and will assign unto you Gardens and will assign unto you rivers.
(Surah Nooh: 10-12]

Therefore Astaghfaar benefits us in different worldly ways.

Best Time for Istaghfaar

The best time for Istaghfaar is at the time of Tahajjud. Allah ta’ala says in Surah Dhaariyaat (verse 18),

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ - pray for forgiveness in the early morning (Before dawn).

Counsel

A person who makes Tawbah regularly will never be humiliated. 

*~~*~~*
 

Translation

الْبَرُّ is translated as The Gracious Benefactor and The Source of Goodness. بِرٌّ means goodness. الْبَرُّ is an ‘Ism Faa’il. 

For Allah ta’ala it is One Who is the source of (and grants) goodness. It is One Who is Muhsin (Well-wisher). He is The Absolute Doer of Good and from Whom every good deed and beneficence comes from. It is one of the Jamaali Sifaat.

In the Qur’an there is a word (الْبَر) meaning dry land. The connection made to this word is that dry land is vast and Allah ta’ala being الْبَرُّ, His goodness is vast, common to all whether Believer or disbeliever. 

Definition

It is One Who wishes well, One Who fixes affairs and One Who is kind to His creation. It is One Who wants ease for His slaves and not difficulty. It is One Who is forgiving of many sins through His Fadhl. He does not catch a person for every sin. Allah ta’ala says in Surah Nahl (verse 61),

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ
 

If Allah were to punish people ˹immediately˺ for their wrongdoing, He would not have left a single living being on earth.

Another way to understand this name is as mentioned in Hadith,

“Verily, Allah has recorded good and bad deeds and He made them clear. Whoever intends to perform a good deed but does not do it, then Allah will record it as a complete good deed. If he intends to do it and does so, then Allah the Exalted will record it as ten good deeds up to seven hundred times as much or even more. If he intends to do a bad deed and does not do it, then Allah will record for him one complete good deed. If he does it then Allah will record for him a single bad deed.” [Bukhari]

The whole world is surrounded / enveloped in this Sifat of Allah ta’ala, so all of humanity shares in this Sifat of Allah ta’ala being the source of goodness. In the Aakhirah however it will be exclusive to Allah ta’ala. 

Allah ta’ala’s bounties and goodness are upon all of creation whether it is perceived or not through the senses and intelligence. We are not even aware of how Allah ta’ala protected us from something and how He took care of our needs. In Surah Luqmaan (Verse 20) Allah ta’ala says, 

أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً
 

Do you not see that Allah has subjected to your benefit all that is in the heavens and in the earth, and has lavished on you His evident and hidden favours?

In the Qur’an

It is mentioned once in Surah Toor (Verse 28), paired with الرَّحِيمُ. 

إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ 
 

Indeed we used to pray only to Him. Surely He is the Beneficent, the Merciful.

Example of being بَرّ – Being Khayrkhwah/Well-wisher
 

It is goodness to tell someone what they are doing is wrong. Some people asked the prophet sallallallaahu ‘alayhi wasallam for wealth and he gave them. They asked and he gave them. They asked again and he gave them and thereafter he said, 

“Whatever I have of good I will never withhold from you, but whoever refrains from asking (of people), Allah will make him content, whoever seeks to be independent of means, Allah will make him independent, and whoever strives to be patient Allah will bestow patience upon him, and no one is ever given anything better and more abundant than patience.”  [Bukhari]

Being a Khayrkhwah without the person realising it

Jareer ibn Abdullah RA once sent his servant for buying a horse. The servant made a deal for three hundred dirhams and brought the seller with him so he could be paid. Jareer ibn Abdullah RA looked at the horse and realized that the seller had undervalued it. “Would you sell it for four hundred?” he asked. The seller agreed. “How about five hundred?” he continued his unusual “bargaining” and finally bought the horse for eight hundred dirhams. He was later asked why he did so. “The seller was not aware of the true value of this horse,” he explained. “I have simply given him a fair price because I had promised to Prophet Muhammad sallallaahu ‘alayhi wasallam to always be sincere and well-wisher for every Muslim.”

بِرّ – Piety/Righteousness
 

This word is often mentioned in the Qur’an as being a trait of the Believers. In Surah Aali ‘Imraan (Verse 92) Allah ta’ala says, 

لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
 

You can never attain righteousness unless you spend in the cause of Allah that which you dearly cherish; and whatever you spend, surely it is known to Allah.

It is reported that upon hearing this verse many Sahaba RA gave away what was beloved to them. 

Abu Talha RA was the wealthiest of all the Ansaar in terms of the number of orchards that he owned in Madeenah. Opposite the Masjidun Nabawi stood one of his orchards in which was a well named Bir Haa. The Prophet sallallaahu ‘alayhi wasallam often used to drink there. This was his most beloved orchard. 

When the above verse was revealed, he presented himself before the Prophet sallallaahu ‘alayhi wasallam saying, “Bir Haa is dearest to me of all my wealth, so I wish to donate it in the way of Allah, in anticipation of the reward thereof and so that it be stored as a treasure for me in the Hereafter. You may spend it as you please in a worthy cause.” The Prophet sallallaahu ‘alayhi wasallam commented, “This orchard has earned a grand profit! I propose that it be distributed amongst some of your relatives.” Abu Talha RA accepted this proposal of the Prophet sallallaahu ‘alayhi wasallam and distributed it amongst some of his cousins. 

This is the best type of بِرّ to spend of what you love. 

Counsel

To be a well-wisher for everyone even if you see that you may not benefit by being their well-wisher or even if they do not realise you are being their well-wisher. Making a habit of helping others. To recognise Allah ta’ala’s Ihsaanaat and showing gratitude and to ask only of Allah ta’ala. 

*~~*~~*
 

Translation

الْمُتَعَالِي is translated as The Supremely Exalted and The Most High. “Muta’aal” is a derivative of الْعَلِيُّ – The Most High. “Muta’aal” is in the intensive form so it means “The Supremely High.”

Definition

It is that Being Who is Pure, High and His Sifaat are purer and higher than all of Makhlooq’s and He is so pure that to be compared with the traits of creation is a type of insult. There is no comparison. The Prophet sallallaahu ‘alayhi wasallam did do it but in a way which showed Allah ta’ala as higher i.e. in the superlative form. It is done due to the limit of our intellect however Allah ta’ala is beyond being compared with creation.

In the Qur’an

It comes in the Qur’an in two forms. “Ta’ala” means to be high and is mentioned in the Qur’an. 

Surah Ra’ad, verse 9

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ 
 

He has perfect knowledge of both the visible and the invisible. He is the Great, the Most High.

There are two types of ’Alu - being exalted (Two types of exaltations)

•    Dhaati – personal
•    Sifaati – Allah ta’ala has the highest attribute in anything.

Human beings as a species are ‘Aa’laa (supreme) in the creation in terms of Dhaat. If they have Imaan, Taqwaa, good deeds etc. then they can have the ‘a’alaa Sifaat (High ranks) as well.

Counsel

Not to view the creation and especially the world as high or exalted i.e. to be mesmerized by it.

Personally to be humble and not to have ‘Ujb, (Being full of one’s self i.e. I did this). 

Du’a of Zakariyyah Kandhlawi (Rahimahullah)

The pious are exalted by people and they keep themselves grounded. Shaykh Zakariyyah (Rahimahullah), after meeting people made this Du’a,

الحمد لله الذی اظھَرَ الجمیلَ وسَتَرَ علیَّ القبیحَ

(Praise be to the One Who has made my good points apparent and hidden the bad about me). 

Therefore to recognise that it is Allah ta’ala Who has raised one’s status (Or granted any praiseworthy quality or ability). 

*~~*~~*
 

Translation

الْوَالِي is translated as The Sole Governor and The Friendly Lord. It means The Ruler in terms of organization, planning, implementing, preserving etc.

Definition

It is The One Who plans the affairs of the creation, rules them and takes charge of them. The connotation is in terms of government organization. In Hajj there is a person called a “Mutawalli.” He is the person who takes care of all the affairs of the Hujjaaj. He organizes and takes care of and directs the Hujjaaj. This is what this name means.

In the Qur’an

It is mentioned once in Surah Ra’ad, verse 11, 

وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ 
 

If Allah wants to afflict a people with misfortune, none can ward it off, nor they can find any protector besides Him.

All systems are in the power, rule and protection of Allah ta’ala and that is Allah ta’ala being الْوَالِي and we can entrust الْوَالِي to solve our worries and problems.

Story Regarding Abdullah bin Zubayr (Radiyallahu anhu)

When Zubair (radiyallahu anhu) prepared for the battle of Jamal, he called his son Abdullah RA and said, “O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?” Zubair (radiyallahu anhu) added, “O my son! Sell our property and pay my debts.” Thereafter he willed his property and said, 

“If you should fail to pay part of the debts, appeal to my Master to help you.” Abdullah RA did not understand what his father meant so he asked, “O father! Who is your Master?” His father replied, “Allah (is my Master).”

Abdullah bin Zubayr RA said, “By Allah, whenever I had any difficulty regarding his debts, I would say, ‘Master of Zubayr! Pay his debts on his behalf .’ and Allah would (help me to) pay it.”

Zubayr RA was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Madeenah, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was that if somebody brought some money to him for safekeeping Zubayr RA would say, “No, (I won’t keep it as a trust), but I take it as a debt, for I am afraid it might be lost.”

In Du’a

The debt was paid due to his trust in Allah ta’ala. Similarly we should make Du’a, “O Allah! You are الْوَالِي, help my affairs!”

*~~*~~*

الظَّاهِرُ and الْبَاطِنُ will be discussed together.
 

Translation
 

الظَّاهِرُ is translated as The Manifest One and The Evident.

الْبَاطِنُ is translated as The Hidden One and The Inner.

Definition

ظاهِر is something that can be seen. It is something external and بَاطِن  is something internal. We see again two traits which seem contradictory.

How is Allah ta’ala ظاهِر and بَاطِن?

He is ظاهِر (Manifest) as there are clear proofs through which He can be manifested i.e. His creation, the universe, nature etc. and He is بَاطِن (Hidden from creation) as He cannot be seen like other worldly things which we can see, feel, touch, smell or imagine and we cannot communicate with Him as we would with other human beings with our ears and tongues. Therefore He is both ظاهِر and بَاطِن.

Allah ta’ala is ظاهِر due to His actions i.e. He manifests Himself through His actions (His creation) and due to His Sifat of being ظاهِر, there is no possible way to reject Him. No one can say there is no God and if someone rejects Allah ta’ala then His signs cannot be rejected as His perfect power is apparent through the universe. Therefore everything that is manifest in this world is a manifestation of Allah ta’ala and if Allah ta’ala was not there, there would be nothing.

Allah ta’ala is بَاطِن as He is not only hidden from our sight, hearing etc. but He cannot even be imagined or felt with our senses. He is veiled and as a Being, He is beyond our comprehension. We cannot understand Him directly or intellectually even though we can see his creation and signs.

The realization of Allah ta’ala’s existence can be obtained through His actions which is how He is ظاهِر and His being behind a veil and beyond our comprehension and imagination, is how He is بَاطِن. Whatever we know about Allah ta’ala in terms if His Dhaat is through what he chose to reveal of Himself in the Qur’an and the Hadith Qudsee. There are many verses in the Qur’an telling us to look at His signs because it is through His signs that we will find Him. 

Connection between the two names

In a way it is through the ظاهِر that you realize He is بَاطِن and so this is the beautiful connection between the two names. 

Looking at the Apparent to find the Hidden

It is through looking at the beautiful creation of Allah ta’ala like the sunset and sunrise in which one can revel and wonder at the beauty of its Creator that connects you to the بَاطِن. 

Commentators spend a lot of time talking about this and mention the Ambiyaa who would ponder on Allah ta’ala and the most famous of them was Ibraheem AS. 

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ
 

For sure, in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men of understanding. [Surah Aali ‘Imraa: 190]

أُولِي الْأَلْبَاب is translated as “Men of understanding” and it has the connotation of people of intellect but it is not in terms of being educated people with degrees as intellect is more than this. It is people who look beyond the apparent and then find the hidden. We cannot imagine the reality but we can realise it’s there through the signs. 

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
 

Those who remember Allah while standing, sitting, and lying on their sides, and meditate on the creation of the heavens and the earth. Then cry out:" Our Rabb! You have not created this in vain. Glory to You! Save us from the punishment of Fire. [Surah Aali ‘Imraan: 191]

Everything in the world is a manifestation of the Attributes of Allah ta’ala

When we get Rizq from Allah ta’ala, it becomes apparent that He is الرَّزَّاقُ and when we see the creation of Allah ta’ala we realize that He is الْخَالِقُ and when we see the mercy of humans and creatures, we realize He is الرَّحْمَنُ الرَّحِيمُ and when we see the power of Allah ta’ala we realize it is a manifestation of الْكَبِيرُ. 

Therefore all the names of Allah ta’ala are a manifestation of something in this world that we are seeing or experiencing. One of the beauties of Asmaa ul Husnaa is how to connect the things we see and the experiences of this life to the manifestations of the traits of Allah ta’ala. 

In the Qur’an

Both names are used together in verse 3 of Surah Hadeed. 

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

Du’a

It is mentioned in the Tafseer of ibn Katheer (Rahimahullah) that ‘Abdullah ibn Abbaas RA who was a Mufassir, said that if a person has Waswasah in the heart regarding Allah ta’ala and Deen then to recite verse 3 of Surah Hadeed.

Imam Ghazali (Rahimahullah) writes that being الأَوَّلُ, He is the most manifest and being الآخِرُ, He is the most hidden, and this is the biggest paradox. He is the most manifest and the most hidden. His proofs are manifested throughout the universe but He is also the most بَاطِن. So it is a strange paradox that people want to talk to Him and know Him but He is hidden and in a way He is closest to us, He is there , He is with us. 

Another thing Imam Ghazali (Rahimahullah) writes is that it is the last stage of Ma’rifat when a person is trying to get to know Allah ta’ala and goes through different stages of knowing and understanding Him (even in our weak, Naaqis way) and this is the last stage of knowing Allah ta’ala, to realize that He is ظاهِر and بَاطِن. 

Counsel

We should know that every Ni’mat of this world is a manifestation of Allah ta’ala. 

Everyone has a ظاهِر (the outer which the world can see) and a بَاطِن (the inner which no one can see) forms and to know them and to work on both the outer actions and the Tazkiyah of the heart and to follow the Sunnah in both. 

To know that Allah ta’ala is aware of our ظاهِر and بَاطِن, how we act in front of others and how we really are in private.

To stay away from both type of sins as Allah ta’ala mentions in the Qur’an, 

وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ
 

Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned. [Surah An’aam: 120]

Therefore refrain from open sins and secret sins. The inner sins are having bad or negative feelings in the heart like envy, jealousy, pride etc. These are diseases of the heart and we should try and purify the heart while making Du’a for the purification of the heart.  

 
*~~*~~*

  
الأَوَّلُ and الآخِرُ will be discussed together. 

Translation

الأَوَّلُ is translated as The First and The Pre-existing.

الآخِرُ is translated as The Last and The End & Ultimate.

Allah ta’ala is The First and The Last. Again the two names seem contradicting but they are both attributes of Allah ta’ala. 

Definition

الأَوَّلُ – He is the first of all things. This does not mean He is the first of things which are created because Allah ta’ala is The Creator Himself. It means the first of everything that happened in the universe i.e. He is the first that led to the creation of everything else. Everything came from Him and so He is the first in time.

It is that Being Who was the beginning for everything and there was no-one before Him. 

الآخِرُ – Scholars have said that everything is “Faanee ” which means it is temporary and can be erased i.e. the possibility of it not existing is there. Even in the Aakhirah there is possibility that Allah ta’ala can end that eternal life. Whereas Allah ta’ala is “Baaqee” and He cannot be erased and in that way الآخِرُ means He is The Last. 

Another way to understand these two names is that Allah ta’ala has no beginning and no end or limit. Therefore الأَوَّلُ and الآخِرُ covers the whole spectrum i.e. pre-existing and always existing. Even theoretically all of creation can end but Allah ta’ala is always there. 

In the Qur’an

In Surah Hadeed (Verse 3) all four names (The previous two and these two) are together.

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

He is the First and the Last, the Evident and the Immanent, and He has the knowledge of all things.

The Prophet sallallaahu ‘alayhi wasallam had a habit of reciting Surahs at bedtime which began with, “Sabbah or Yusabbih” which are called the “Musabbihaat” and then he would say, “Verily in these Surah is a verse which is better than a thousand verses” and that verse is the one mentioned above. 

In Du’a

In a Du’a the Prophet sallallaahu ‘alayhi wasallam taught us to say:

اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ

Allahumma antal awwalu falaysa qablaka shay. Wa antal akhiru falaysa badaka shay. Wa antaz zahiru falaysa fawqaka shayun, wa antal batinu falaysa dunaka shay.

“Oh Allah you are the first and so there is nothing before you. And you are the last, and so nothing is after you. And you are the manifest, the apparent, so nothing is above you. But at the same time, you are the hidden so nothing is beyond you.”

Another Du’a the Prophet sallallaahu ‘alayhi wasallam made when going to bed within which these names and the next two names are mentioned was,

اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ كُلِّ شَىْءٍ فَالِقَ الْحَبِّ وَالنَّوَى مُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْقُرْآنِ الْعَظِيمِ أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىْءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىْءٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنِّي الدَّيْنَ وَأَغْنِنِي مِنَ الْفَقْرِ ‏

O Allah, Lord of the heavens and Lord of the earth and Lord of all things, Cleaver of the seed and the kernel, Revealer of the Tawrah, the Injil and the Magnificent Qur'an, I seek refuge with You from the evil of every creature You seize by the forelock. You are the First and there is nothing before You; You are the Last and there is nothing after You; You are the Most High (Az-Zahir) and there is nothing above You, and You are the Most Near (Al-Batin) and there is nothing nearer than You. Settle my debt for me and spare me from poverty.

Advice Regarding Masnoon Du’a

There are many Masnoon Du’a and we cannot read all of them so it would be good to read each at least once in our lifetime the way the Prophet sallallaahu ‘alayhi wasallam did at a particular time or occasion. The Prophet sallallaahu ‘alayhi wasallam did not make all these Du’a all the time and he made the Du’a because of the feelings in his heart. For the Ambiyaa and the Muqarraboon, Du’a are what they talk to Allah ta’ala through. It gives us an idea of where they used those words of Du’a. Making Du’a stickers and learning all of them is not the point. It is to make all the Du’a at some stage and use the variety of Du’a to approach Allah ta’ala. 

Counsel

To have certainty that everything will end and Allah ta’ala is الأَوَّلُ and الآخِرُ and we are insignificant and temporary beings passing through this universe. We see through the names of Allah ta’ala the constant feeling of human beings being insignificant and Allah ta’ala is اكْبر in His Sifaat and his Af’aal.

*~~*~~*
 

الْمُقَدِّمُ and الْمُؤَخِّرُ will be discussed together. 

Translations

الْمُقَدِّمُ is translated as The Expediter and The Promoter. It comes from the root word قدم and literally means to be sent/put ahead, to precede something, to promote something, to expedite something. قَدِيْم means old. 

 
الْمُؤَخِّر is translated as The Delayer and the Postponer. It comes from أخر and means the last, to be delayed, to put back. 

Both names are Ism Faa’il (Doer forms in Arabic – words which made into the active form) so الْمُقَدِّم is The One Who promotes or puts something ahead and الْمُؤَخِّرُ is the opposite, The One Who keeps back, delays or postpones something. 

These two names are opposite to each other and contradictory in a way but both are used for Allah ta’ala and His Sifaat.

Definitions

الْمُقَدِّمُ is defined as The One Who takes everything through its different phases and stages. 
Therefore Allah ta’ala is promoting, expediting or progressing stage by stage for everything and every person in His creation. He makes whoever He wants progress, and being الْمُؤَخِّرُ, He can make them delayed or left behind. 

Both these Sifaat are Dhaatiyaa (Essence of Allah ta’ala) and as discussed before, some of the Sifaat of Allah ta’ala are Fa’liyaa (To do with His actions) and the Dhaatiyaa are about His essence / inherent qualities. 

In terms of Taqdeer

It is also defined in terms of Taqdeer i.e. whoever He wants to, He advances or promotes in terms of Deen. Another way to explain مُقَدِّم is being advanced and the most مُقَدِّم in their ranks are the Ambiyaa so it is synonymous with being “Muqarrib” – to be in close proximity. Allah ta’ala makes some of His Makhlooq مُقَدِّم (Promoted, advanced and also means one who is close). 

Both of these Sifaat are subject to the wish and wisdom of Allah ta’ala. The subject of free will and destiny is a highly intense and academic subject and difficult to understand but the point is that Allah ta’ala can promote/ advance or demote/ delay someone through His will and wisdom. 

In Du’a
 

Both these names are used in a Du’a the Prophet sallallaahu ‘alayhi wasallam made:

اللَّهُمَّ  اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ 

O Allah! Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you. [Bukhari]

Understanding Allah ta’ala being مُقَدِّم and مُؤَخِّر

All the universe is proof of Allah ta’ala being مُقَدِّم and مُؤَخِّر i.e. Allah ta’ala brings the day into night and the night into day and similarly people have good and bad days, the ups and downs of life, the rise and fall of empires where Allah ta’ala raises / promotes certain nations or people or removes / decreases their advancement and this Allah ta’ala being مُقَدِّم and مُؤَخِّر and this is how one can understand what these words mean on a larger scale and on the micro level for us. 

Sometimes we are progressing in the Dunya, economically, socially, religiously and on a personal level and sometimes we feel we are left behind and all of us go through this at some point. To know that behind the scene it is actually Allah ta’ala, and he is both, مُقَدِّم and مُؤَخِّر gives people hope when they are going through a down period or slowing down when before they were progressing.

Story regarding Shaykh Al-Andalusi

This is a famous story regarding Abu ‘Abdullah Al-Andalusi which is recorded by a Scholar of the ninth century. 

In Baghdad, the seat of the Islamic state, was a pious saint by the name of Abu Abdullah Al-Andalusi. He was a well-known scholar and Muhaddith and twelve thousand disciples sat at his feet. He knew thirty thousand Ahadith by heart, and could recite the Qur’an in all the various modes of Qiraa’at.

On a certain occasion he was going on a journey and was accompanied with a large crowd of attendants among whom were the well-known Junayd Baghdadi and Shaikh Shibli (Rahimahumullah). 

Shaikh Shibli continues the story: Our caravan was travelling along safely and comfortably with the grace of Allah, until we passed by an area where Christians were residing. When we reached the Christian village, we searched for water but could not find any. We went about the village and discovered that there were many churches, temples of sun-worship and synagogues. Some of the people worshipped idols and others prayed to the cross. We were amazed at their condition.

We passed all this and reached the outskirts of the village where we found a well and a few girls drawing water for people to drink. Amongst these girls was one who was exceedingly beautiful. She wore a gold necklace around her neck. When Shaikh Abu Abdullah saw her the colour of his face changed. The Shaikh asked the other girls who she was.

They replied: “This is the daughter of the ruler of this village.”

The Shaikh replied: “But, why has her father dishonoured her by leaving her to give people water to drink?”

The girls replied: “Her father has done this so that when she marries she will be able to honour and serve her husband. He does not want her to become boastful of her status.”

The Shaikh sat down with his head bent forward and remained silent. For three days he did not eat or drink. He would only perform his Salaah. His disciples and companions did not know what to do or say.
Shaikh Shibli says : ‘I decided to speak to him. I approached him and said, “O Shaikh, your disciples and companions are perplexed with your silence for the last three days. Please speak to us.”

The Shaikh replied: “O people, know that my heart has become filled with love for the girl I saw the other day. It is not possible for me under any circumstances to leave from here.”

Shaikh Shibli replied: “Our leader! You are the spiritual guide of Iraq. Your piety is well-known far and wide. Your disciples number over twelve thousand. By the sanctity of the Noble Quran do not bring disgrace to us and them.”

The Shaikh replied: “O people, my lot has already been sealed by fate. I am nothing. The cloak of sainthood has been removed from me and the signs of guidance have been taken away from me.”

Saying this the Shaikh began weeping bitterly. “Proceed and leave me alone. My fate has been sealed,” he told them.

We were astonished. We begged Allah for His protection and we cried until the land beneath our feet became wet with our tears.

We returned to Baghdad. When the people heard of our return, they arrived in large numbers at the outskirts of the city to meet the Shaikh. They saw that he was not with us and asked where he was. We told them the entire story. Many of his disciples died out of grief when they heard of his condition. Others cried in sorrow and disbelief. Many begged Allah to guide the Shaikh to the right path and return him to them. All his places of instruction and preaching were closed down.

We remained in this sad condition for one full year. Finally, I, together with a few companions decided to visit the village again and find out how our Shaikh was doing. When we reached the village we asked regarding him and were told that he was in the woods looking after pigs. We asked: “What has happened?” We were told that he had proposed for the girl in marriage. But, the girl’s father had refused saying that her suitor had to meet certain conditions : he had to follow the same religion as her, he had to become a servant in the church and he had to look after the pigs. The Shaikh had fulfilled all these conditions and was currently seeing to the pigs.

“With broken hearts and tears streaming down our eyes, we went to the woods to find him. He was standing amongst the pigs. Around his waist was a string of beads. On his head was the traditional Christian hat. He stood leaning on the staff that he once used to lean on when delivering the sermon in the mihraab!

When he saw us he bowed his head in shame. We came nearer and said, “Assalaamu Alaikum.” He replied: “Wa Alaikumus salaam”.

Shaikh Shibli then asked: “O Shaikh, what is all this? What has happened to you? What has happened to all your knowledge and virtue?”

The Shaikh replied: “My dear friend and brothers, I am now no longer in control. Whatever Allah has desired for me, has come to pass. I was once amongst His beloved ones. Now He has thrown me very far away from His door. O Beloved ones of Allah, beware of being rejected and distanced from Allah. O Beloved ones of Allah, beware of Allah’s anger and being cut off from Him.”

Then turning towards the heavens he said: “O my Lord, I never expected such treatment from You.” Then he began crying bitterly and appealing to Allah.

Shaikh Shibli also begged Allah in a loud voice : “Only from you do we seek help. Upon You only do we rely. By Your grace, remove this difficulty from us! We have been overcome. Only you can save us!”

When the pigs heard our crying they began to rub their heads in the sand and began to yell so loudly that the mountains appeared to wail. Shaikh Shibli says : “I thought Qiyaamah had come.” The Shaikh continued to cry uncontrollably.

Shaikh Shibli continues: We said to him : “Shaikh, why don’t you return with us to Baghdad?” The Shaikh replied : “How can I? I have to see to the pigs, although I once saw to the hearts of men!”

I asked the Shaikh : “You were a Haafiz of Qur’an and you could recite the seven modes of Qiraat. Do you remember anything of the Qur’an?”

The Shaikh answered : “I have forgotten everything except two verses of the Qur’an: ‘He who Allah disgraces, none can grant him honour. Allah does as He wishes.’ And, secondly, the verse, ‘He who chooses kufr (disbelief) over Imaan (faith) he has certainly gone astray.’

I asked : “You knew thirty thousand Ahadith of Nabi Sallallahu Alaihi Wasallam. Do you still remember any?”

He answered : “Only one: ‘One who leaves his faith, kill him!’ ”

Amazed at his condition, we left the Shaikh and headed for Baghdad. However, after we had walked for three days we suddenly saw the Shaikh in front of us. He was coming out of a river, where he had just performed a bath. In a loud voice he proclaimed the Shahaadah: “I bear witness that there is none worthy of worship besides Allah and I bear witness that Muhammad Sallallahu Alaihi Wasallam is His messenger.”

We could not control our joy and happiness when we saw him. He asked us for some pure clothing which he then wore. He then performed Salaah. We expressed our gratitude to Allah for returning him to us and we asked him what had happened to him.

He replied : “When you left me, I turned to Allah with my former love and affection for Him : ‘O my Protector, I am a sinner and a transgressor.’ Allah forgave me and covered me in His mercy.”

We asked him : “But, why were you put through such an intense trial?”

The Shaikh replied: “When we arrived in the village and saw the temples, synagogues and churches I thought to myself: ‘These people are nothing compared to me. I believe and worship one Allah.’ At that moment I heard a voice from within me saying: ‘This Iman that you have, is not due to your goodness in any way. If you so wish, We will show you right now.’ Immediately I felt as if something left my heart and flew away. That was my Imaan leaving me.”

Shaikh Shibli says: “We were overjoyed. Our caravan arrived in Baghdad with great joy. The Shaikh’s places of teaching and preaching were reopened. In a short while his students numbered over forty thousand. Allah again returned to him his knowledge of Qur’an and Hadith and blessed him with further knowledge.” (Al-Mustatraf) 

~~end~~

The story shows that it does not matter who a person is. He may be of a high rank in any field and it was Allah ta’ala Who had made him مُقَدِّم however in a second, Allah ta’ala can be الْمُؤَخِّرُ and the person can lose everything and be demoted. In the story Allah ta’ala had made Shaykh Al-Andalusi of the Muqaddimeen and then of the Mu’akhkhireen.  

Counsel

How do we connect with these names? 

To know that the Tawfeeq of any good deed is only through Allah ta’ala’s Ihsaan. He gives us the ability to do good and He protects us from sin and therefore not to be proud regarding any blessing one has as in the story of Shaykh Al-Andalusi. 

Not to blame others for our failures or being demoted. All failures, be they worldly or Deeni, are from Allah ta’ala and He is الْمُقَدِّمُ and الْمُؤَخِّرُ. 

When feeling we are losing or being left behind then to make Du’a saying, “O Allah! You are الْمُقَدِّمُ and الْمُؤَخِّرُ so help me advance and progress.”

*~~*~~*