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Islam: A Scientific View of God's Message to Humanity
By Hassan Ali El-Najjar
Table of Contents
I. Introduction: Basic Information
1.
Islam:
A Brief Introduction
2.
Three
Levels of Faith: Islam, Iman, and I'hsan
3.
The
Scientific Evidence That God Exists and the Holy Qur'an Is His Message to
Humanity
4.
Creation and Evolution in the Holy Qur'an
5.
Humans,
As God's Caliphs on Earth
6.
Adam's
Contest With the Angels, and Getting Out of Paradise
7.
Worshippers By Choice Or Forced Slaves?
8.
The
Relationship Between the Spiritual and the Physical Aspects of Islamic
Teachings
9.
Spirit, Soul, Mind, Self, and Happiness, from
an Islamic Perspective
10.
Heart-Mind Relationship in the Holy Qur'an
II. Islam: The Five Pillars of the Faith Structure
11.
Islamic
Proclamation of Faith
12.
Performing Islamic Prayers
14.
Fasting
and Ramadhan, Great Gifts from Allah to Muslims
15.
Haj,
Pilgrimage, the Fifth Pillar of Islam
III. Iman: Allah, His Angels, Messengers, Messages,
Latter Day, and Qadar
16.
Allah,
As He Described Himself in the Holy Quran
17.
Angels
18.
Noo'h,
Noah, in the Holy Quran
19.
Ibrahim, Abraham, in the Holy Quran
20.
Moussa,
Moses, in the Holy Quran
21.
'Eissa, Jesus Christ, in the Holy Quran
22.
Muhammed in the Holy Quran
23.
Prophet
Muhammed's Night Journey and Ascent to Heavens, Al-Issra Wal Mi'raj
24.
The Last Day: The Hour, Resurrection, Reckoning, and
Judgment
25.
God's Precise Measurement and His Just Decree, Al-Qadar
Wal Qadha
IV. I'hsan: Watching Allah in Speech and Deeds
2. The No (La) Commands
3. The Imperative Commands
***
Articles with Islamic Perspective:
Health
Care Crisis in the US: An Islamic Perspective
"Terrorism" & "Islamo-Fascism" Propaganda Campaigns:
An Interactive Lecture
Six
Questions About Islam, Muslims and Jews
Five
Islamic Issues: Predestination and choice, position toward other
religions, angels, and the End of Days
Are
Muslim women second-class citizens
The
French Ban on Islamic Headscarf, an Interview with
Links
to Islamic Topics 2007-2010
Food
Islamic Rules and Teachings
|
Islam: A Scientific View of God's Message to Humanity 16 Allah, His Good Names, Who He Is, and What He Wants for Humans, As He Described Himself in the Holy Quran By Hassan Ali El-Najjar 25th Day of Jumada Al-Thani, 1443, January 28th, 2022 æóÃóÓúãóÇÄõåõ ÇáúÍõÓúäóì ßóãóÇ æóÕóÝó äóÝúÓóåõ Ýöí ÇáúÞõÑúÂäö ÇáúßóÑöíãö æóãóÇÐÇ íõÑöíÏõ áöáúÈóÔóÑöíøóÉö¿ ÇáÎÇãÓ æÇáÚÔÑæä ãä ÌãÇÏì ÇáËÇäí 1443 ¡ ÇáãæÇÝÞ ááËÇãä æÇáÚÔÑíä ãä íäÇíÑ 2022
ÃÚæÐõ ÈÇááåö ãäó ÇáÔíØÇäö ÇáÑÌíã ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö
A'oudhu Billahi Minashaytan irrajeem Bismillah irra'hman irra'heem
I seek refuge with Allah from
the stoned Shaytan
About the author: The author of this book was born in Ghazza, Filisteen (Gaza, Palestine), in in 1369 Hijriya (1950 AD). He received the first eleven years of education in Gaza Strip and his high school diploma from Raghadan School, in Amman, Jordan, in 1968. He had his Bachelor’s degree in English Education from 'Ain Shams University, Cairo, Egypt, in 1972. He worked as a teacher in Libya and the United Arab Emirates before immigrating with his family to the United States, in 1986. He had his Master’s degree in Cultural Anthropology, from the University of Georgia, in 1988, and his Ph.D. in Sociology also from the University of Georgia, in 1993. From 1991 to 2020, he taught Anthropology and Sociology at Dalton State College, a unit of the University System of Georgia.
The author’s full name is Hassan Ali Hassan Ahmed Muhammed
Abdul Hadi (El-Najjar) Muhammed Joudah Al-Harooni. His
greatest grandfather, Joudah, emigrated from the town of
Arab Wadi Fatima, near Makkah (now in Saudi Arabia), in the
seventeenth century and settled in Isdood (Ashdod),
Palestine. The author’s fourth grandfather (Abdul Hadi) was
also known as El-Najjar (The Carpenter), which became his
descendants’ last name.
Atlanta, Georgia, USA, 25th of Jumada Al-Thani 1443, January
28th, 2022. *** Introduction
This Book was originally written as Chapter 16 of the
author's Book, "Islam: A Scientific View of God's Message to
Humanity." It is About Allah, Praise to Him in His Highness (Sub’hanahu
wa Ta'ala), as He has described Himself in the Holy Quran.
It attempts to provide information about Who He is and what
He wants for us, humans. It is divided into five chapters and a section containing the book notes, which includes the documentation and referencing of the Holy Quran verses and 'Hadiths, mentioned in various chapters. It also addresses some topics with more details than mentioned in the book text. The first chapter includes explanations for the meanings of the most cited Good Names of Allah. The second chapter addresses God’s physical features, which He has mentioned in the Holy Quran. In the third chapter, there is an attempt to explain why Allah has created humans, on Earth, and what He wants for them. The fourth chapter is the largest in this book. It starts with a background about the subject, followed by a list of the Good Names of Allah, which represent His traits and capabilities, as mentioned literally and directly in Holy Quran, with verse references and explanation of each Name, and how its meanings can be applied to our everyday life. The fifth chapter includes three categories of the attributes of Allah, which have not been included in the long list of the Good Names of Allah. These are verbal names, qualities of Allah which are denied to others, and traits deducted by other authors. The fifth chapter also provides a table containing the 149 listed Good Names of Allah, which are mentioned in the fourth chapter. Finally, the fifth chapter provides another table, which contains the 99 Good Names of Allah, as selected by this author, in response to the call of the Prophet, pbbuh, to Muslims. This list is selected from the larger list mentioned in the fourth chapter and first table, after the exclusion of other Names, which are derivatives of the same verb.
This author is solely responsible for both the specific
translation of verse meanings and the summary translation of
verse interpretations, which are attributed to the cited
Islamic scholars.
*** Allah,
Who Is He?
What Does He Want for Humans?
As He Described Himself in the
Holy Quran
***
Chapter 1
The Most Cited Good Names of Allah
***
ÃÚõæÐõ ÈÇááåö ãöäó ÇáÔøóíúØóÇäö ÇáÑøóÌöíãö
ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö
I seek refuge with
Allah from the stoned Shaytan
In the Name of Allah,
the Beneficent, the Merciful
*** In Verse 98 of Surat Al-Na'hl (Chapter 16) of the Holy
Quran, Allah praise to Him instructs Muslims to "seek refuge
with Him from the Stoned Shaytan (Cursed and expelled
Satan)" whenever they start reciting the Holy Book. This
also applies to prayers, before starting the recitation of
the first Chapter of the Holy Quran, and at the start of any
action, to be shielded against the evil of the Shaytan
whispering. In addition, the description of the Shaytan
(Satan) as "Stoned" is a reference to the story of Ibrahim
(Abraham), peace be upon him, who threw stones at the
Shaytan, when he tried to dissuade him away from obedience
to Allah, as we learn from the ‘Hadith.
[1] ÃÚõæÐõ
ÈÇááåö ãöäó ÇáÔøóíúØóÇäö ÇáÑøóÌöíãö I seek refuge with Allah from the stoned Shaytan One of the best ways to know about Allah is by studying His Good Name, which He has mentioned in His Book and final Message to humanity, the Holy Quran. The most cited of these Names among Muslims is "Allah, followed by Ar-Ra'hman, Ar-Ra'heem, Rabbul-'Aalameen, Al-A'had, As-Samad, Al-'hayyu, Al-Qayyoom, and Nooru as-samawati wal ardhi. 1. Allah: The God Çááå "Allah" is the name which the Great Creator, praise to Him, has described Himself with in three verses of the Holy Quran. In Verse 14 of Surat Taha (Chapter 20), He declares that there is no other god but Him. Therefore, His creations have to worship Him, particularly by establishing prayers, in which His name is constantly mentioned. In Verse 9 of Surat Al-Naml (Chapter 27), He follows His name “Allah” with two other Good Names of His, the Exalted in Might and the Wise. In Verse 30 of Surat Al-Qassas (Chapter 28), He declares that He is Allah, the Lord of the Worlds, which means that He is the Educator, the Guardian, and the Source of Sustenance for His creations. As a result, He is worthy of being worshipped by His creations as an expression of gratitude for His blessings, which include life, care, provision, and the promise of everlasting life in the hereafter for the human and jinni righteous believers among them. Åöäøóäöí ÃóäóÇ ÇááøóÜåõ áóÇ ÅöáóÜٰåó ÅöáøóÇ ÃóäóÇ ÝóÇÚúÈõÏúäöí æóÃóÞöãö ÇáÕøóáóÇÉó áöÐößúÑöí (Øå ¡ 20: 14). * íóÇ ãõæÓóìٰ Åöäøóåõ ÃóäóÇ ÇááøóÜåõ ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (Çáäãá ¡ 27: 9). íóÇ ãõæÓóìٰ Åöäöøí ÃóäóÇ ÇááøóÜåõ ÑóÈøõ ÇáúÚóÇáóãöíäó (ÇáÞÕÕ ¡ 28: 30). Indeed, I am Allah. There is no other god except Me. So, worship Me and establish prayer for My remembrance (Ta Ha, 20: 14). O Moussa (Moses), indeed, I am Allah, the Exalted in Might, the Wise (Al-Naml, 27: 9). O Moussa (Moses), indeed I am Allah, Lord of the worlds (Al-Qassas, 28: 30). ***
Allah, Praise to Him in His Highness, has created humans and
Jinn to worship Him, as stated in Verse 56 of Surat Al-Dhariyat
(Chapter 51). Though He does not need them to worship Him
(51: 57, 35: 15, and 22: 37). Rather, He has commanded them
to do so for their own benefit, as individuals, groups, and
societies, as stated in many verses of the Holy Quran, such
as 2: 271-272, 17: 7, 22: 37 and 62: 9. Allah, Praise to Him in His Highness, is so loving and caring for His human and jinn creations that He sent them messages, to show them how they can be happy during their first (lower) life and in the Hereafter. Basically, He told them to be good to themselves, to their families and relatives, to their society, and to the world. That is the essence of worshipping Him through proclaiming the faith, performing prayers, giving charity, fasting Ramadan, making the pilgrimage, and doing as many good deeds to each other as they can. By worshipping their Creator, they enjoy happiness in this life, in addition to pleasing their loving and caring Creator, Who has promised to reward them an everlasting life in Paradise, in the Hereafter (More on the benefits of these ways of worshipping God can be found in Chapter I. 8, "The Relationship Between the Spiritual and the Physical in Islamic Teachings." The word "Allah" means "the God," or "Al-Ilah." In addressing God, a Muslim may say in Arabic "Ilahi" (my God). However, Muslims usually refer to God with the definite article, Al, contracted with the noun it defines, to become Allah, thus addressing Him with "Ya Allah," which means "O Allah." [2] 2. Al-Ra'hman, Al-Ra'heem: The Beneficent, The Merciful ÇáÑøóÍúãóÜٰäõ ÇáÑøóÍöíãõ These two Good Names of Allah are mentioned in the first Verse of Chapter 1 (Surat Al-Fati'ha), known as "Al-Basmala," and in many other verses throughout the Holy Quran. "Al-Ra'hman, Al-Ra'heem" are pronounced as arra'hman, arra'heem, as the definite article "Al" is contracted with the noun, deleting the letter ( l ) and replacing it with the first letter of the defined noun, ( r ). Adding an apostrophe before the letter h indicates an Arabic glottal sound, which has no equivalence in English. The renowned Islamic scholars, Al-Qurtubi and Ibn Katheer, [3] related explanations of these two Good Names of Allah from Abu Ali Al-Farisi and Al-'Arzami, may Allah be pleased with them, who said that Al-Ra'hman (The the Beneficent) is a reference to God's mercy to all of His creations, as expressed in providing them with what they need and enabling them to enjoy His provisions. However, Al-Ra'heem (The Merciful) is a reference to God's extra mercy to the believers. While most translators of the Holy Quran agreed on the translation of "Al-Raheem" as "The Merciful," they differed in translating "Al-Rahman." The two most used translations are "The Beneficent," and "The Compassionate." This author has found that "The Beneficent" is a more accurate translation on the basis of the above-mentioned interpretation from the cited Islamic scholars. ÃÚæÐõ ÈÇááå ãä ÇáÔíØÇä ÇáÑÌíã ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã ÇáÑøóÍúãóÜٰäõ ﴿١﴾ Úóáøóãó ÇáúÞõÑúÂäó ﴿٢﴾ ÎóáóÞó ÇáúÅöäÓóÇäó ﴿٣﴾ Úóáøóãóåõ ÇáúÈóíóÇäó ﴿٤﴾ (ÓæÑÉ ÇáÑÍãä ¡ 55: 1- 4). * I seek refuge with Allah from the
stoned Shaytan Ibn Katheer interpreted the first four verses of
Surat Al-Rahman (55:1- 4), as a statement from Allah, the
Beneficent, Praise to Him in His Highness, that He descended
the Holy Quran to His worshipper Muhammed, peace and
blessings of Allah be upon him (pbbuh), and made it easy to
memorize and understand by believers. Al-Dhahak and Qutada,
may Allah be pleased with them, added that He made the Holy
Quran easy to be taught to believers so that they use it in
telling the truth, enjoining the good, and preaching against
the wrongdoing. Al-Hassan, may Allah be pleased with him,
interpreted it as enabling believers to pronounce its
letters correctly, so that they can recite it in the best
and most beautiful ways. 3. Rabbul-'Aalameen: The Lord of the Worlds ÑóÈøõ ÇáúÚóÇáóãöíäó This Good Name of God is written as Rab Al-'Aalameen but it maybe pronounced as rabbul 'aalameen, rabbil 'aalameen, or rabbal 'aalameen, depending on its relationship to other words in a sentence, according to the Arabic grammatical rules. Adding an apostrophe before the letter "a" indicates an Arabic glottal sound, which has no equivalence in English. [5] This Good Name of Allah, Rabbul-'Aalameen, was first mentioned in the second verse of Surat Al-Fati’ha (1: 2). Verses 75-82 of Surat Al-Shu’ara (Chapter 26) of the Holy Quran explaining the word “Rab” as the One Who guides, feeds, waters, heals, and resurrects people after death. Verses 26: 23-24 tell us about the meaning of the word Al-‘Aalameen as the worlds of the heavens, the Earth, as well as (that which is) between them. ÞóÇáó ÝöÑúÚóæúäõ æóãóÇ ÑóÈøõ ÇáúÚóÇáóãöíäó ý﴿٢٣﴾þ ÞóÇáó ÑóÈøõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ ۖ Åöä ßõäÊõã ãøõæÞöäöíäó ý﴿٢٤﴾ (ÇáÔÚÑÇÁ ¡ 26: 23-24). Said Pharaoh, "And what is the Lord of the worlds?" (23) (Moussa, Moses) said, "The Lord of the heavens and the Earth, and that (which is) between them, if you should be convinced." (24) (Al-Shu’ara, 26: 23-24). Thus, “Rabbul 'Aalameen” is the Lord of all these worlds where angels, humans, Jinn, and other creations live, with His care, compassion, and kindness. 4. Al-A'had, Al-Samad: The One in the Beginning and in the End, The Ultimate Provider ÃóáÃÍóÏõ ¡ ٱáÕøóãóÏõ These two Good Names of Allah are mentioned in Verses 1-2 of Chapter 112 (Surat Al-Ikhlas), of the Holy Quran. ÓõæۡÑóÉõ ÇáÇٕÎáÇÕ ÃÚæÐõ ÈÇááåö ãäó ÇáÔíØÇäö ÇáÑÌíã ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö
Þõáú åõæó ٱááøóåõ
ÃóÍóÏñ
(١)
ٱááøóåõ
ٱáÕøóãóÏõ
(٢)
áóãۡ íóáöÏۡ æóáóãۡ íõæáóÏۡ
(٣)
æóáóãۡ íóßõä áøóåõ ۥ ڪõÝõæðÇ ÃóÍóÏõۢ
(٤)
I seek refuge with Allah from the stoned Shaytan
Say: He is Allah, (the) One;
(1)
Allah, the Eternal;
(2)
He did not beget (give birth) and He was not begotten (given
birth to);
(3)
And there has never been anyone equal to Him.
(4) Verses 3-4 of Surat Al-Ikhlas (Chapter 112) of the Holy Quran explain the meaning of the first Good Name of Allah, mentioned in the first verse, Al-A'had, as the One Who had nobody else with Him at the beginning, nobody else is partner with Him in His dominium, nobody gave birth to Him and He did not give birth to anybody. Nothing is similar or equal to Him, praise to Him in His Highness. Al-Samad (pronounced as As-Samad) is mentioned as a Good Name of Allah, in the second verse of Surat Al-Ikhlas (Chapter 112) of the Holy Quran. It means that He is the source of help, provision, and guidance for those who ask for them. It also means that He is the Ultimate Judge over His creations on the Last Day. Whoever wants to get part of this divine characteristic needs to fast as much as possible following the path of the Prophet, pbbuh (i.e. several days every month, in addition to the month of Ramadhan), or to eat, drink, and speak as less as possible. He/she also needs to mention this characteristic of God, Al-Samad, as many times as possible during his/her day. This empowers his/her spiritual side and keeps the body desires under control (Surat Al-Ikhlas, Chapter 112, verse 2). *** 5. Al-'Hayyu, Al-Qayyoom: The Eternally Living, The Sustainer of the Universe ÇáúÍóíøõ ÇáúÞóíøõæãö These two Good Names of Allah are mentioned in Verse 255 of Chapter 2 (Surat Al-Baqara) of the Holy Quran, known as "Ayatul Kursi" (Verse of the Chair).
ÃÚæÐõ ÈÇááåö ãäó ÇáÔíØÇäö ÇáÑÌíã ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö Çááøóåõ áÇ Åöáóåó ÅöáÇ åõæó ÇáúÍóíøõ ÇáúÞóíøõæãõ áÇ ÊóÃúÎõÐõåõ ÓöäóÉñ æóáÇ äóæúãñ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö ãóäú ÐóÇ ÇáøóÐöí íóÔúÝóÚõ ÚöäúÏóåõ ÅöáÇ ÈöÅöÐúäöåö íóÚúáóãõ ãóÇ Èóíúäó ÃóíúÏöíåöãú æóãóÇ ÎóáúÝóåõãú æóáÇ íõÍöíØõæäó ÈöÔóíúÁò ãöäú Úöáúãöåö ÅöáÇ ÈöãóÇ ÔóÇÁó æóÓöÚó ßõÑúÓöíøõåõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó æóáÇ íóÆõæÏõåõ ÍöÝúÙõåõãóÇ æóåõæó ÇáúÚóáöíøõ ÇáúÚóÙöíãõ (ÇáÈÞÑÉ ¡ 2: 255).
I seek refuge with Allah from
the stoned Shaytan
Allah! There is no (other) god but He,
the Eternally Living, the
Maintainer (in charge of all things).
Neither slumber
nor sleep seizes Him. His
is whatsoever in the Heavens and
the Earth.
Who is that who intercedes
in His presence, except by His
permission!
(Nobody does).
He knows what is between their hands and what is behind them. And they do not surround a thing of His knowledge except whatever He wills. His Chair encompasses the heavens and the Earth, and it does not fatigue Him to preserve both of them (the Heavens and the Earth), and He is the High, the Great (Al-Baqara, 2: 255). *** Ibn Katheer, may Allah reward him for his great work,
mentioned that the Prophet, pbbuh, said that the Verse
of the Chair (2: 255) is the greatest verse of the Holy
Quran, because it includes the greatest Name of Allah,
Al-‘Hayyu, Al-Qayyoom.
[6] In
addition to Verse 2: 255, these two greatest Names of
Allah are also mentioned together in two other verses of
the Holy Quran (Al-‘Imran, 3: 2 and Taha, 20: 111).
Without relation to specific verses, “Al-‘Hayyu” means
"The Living," and “Al-Qayyoom” means "The Standing."
However, within the context of Verse 2: 255, the two
Good Names of Allah are complimentary to each-other,
meaning the Eternally Living, Who is Standing, in
permanent control of and care for His creations. While the Name of “Allah” and the Name of “Al-Qayyoom” were the only Names mentioned in these three verses, the Name of “Al-‘Hayyu” alone was mentioned in two other verses: 25: 58 and 40: 65, as follows: æóÊóæóßøóáú Úóáóì ÇáúÍóíøö ÇáøóÐöí áóÇ íóãõæÊõ æóÓóÈøöÍú ÈöÍóãúÏöåö ۚ (ÇáÝÑÞÇä ¡ 25: 58). åõæó
ÇáúÍóíøõ áóÇ Åöáóٰåó ÅöáøóÇ åõæó ÝóÇÏúÚõæåõ ãõÎúáöÕöíäó
áóåõ ÇáÏøöíäó ۗ (ÛÇÝÑ ¡
40: 65). And rely upon the
Eternally-Living, who does not die, and exalt Him with
His praise (Al-Furqan, 25: 58). He is the
Eternally-Living, there is no deity except Him. So, call
upon Him, (while being) sincere to Him in religion (Ghafir,
40: 65). Al-Qurtubi mentioned that the greatest Name of God could be “Al-‘Hayyu.” However, it is more likely to be either “Allah” or “Al-Qayyoom,” because these two Names were included in the meaning of the ‘Hadith, in its reference to the three mentioned verses. In addition, “Al-‘Hayyu” was mentioned alone in two other verses, and Allah knows better.
***
Further, “Al-Qayyoom” means that He is Eternally Awake
and in control of His universal system, including His
Throne, Chair, the Seven Heavens, and the Seven Earths.
He takes care of His creations living in them, providing
them with the needed life requirements and sustenance.
“Al-‘Hayyu” means the “Source and Giver of Life.” He was
the First, before Whom there was nothing and nobody. He
is and will be the Last, the Eternally Living, Who does
not die, while each one of His creations has its life
span, at the end of which he/she dies and his/her record
is completed, as discussed in Chapter 9: “Mind,
Self, Soul, Spirit, and Happiness from an Islamic
Perspective.”
Al-Qurtubi mentioned that the Greatest of God’s
Names is “Al-‘Hayyu.” However, by looking at the three
verses mentioned in the ‘Hadith, it is more likely to be
“Al-Qayyoom,” as “Al-‘Hayyu” was mentioned in two more
verses, not mentioned in the ‘Hadith, and Allah knows
better. *** Allah! There
is no (other) god but He, (means that He is the only God
for all creations to worship). Neither slumber nor sleep seizes
Him, which means that He is the Maintainer of the
Universe and the Sustainer of all His creations. He
neither sleeps nor even slumbers for a moment. Thus, He
knows everything, and He is in control of the heavens,
Earth, and that which is in between, at all times. Whatsoever in the Heavens and the Earth belongs to Him.
This means that He alone, without any partners, owns and
controls everything and everyone in the Heavens and on
the Earth, all are under His power, and all should
worship Him alone. Who is that who intercedes in His
presence, except by His permission! This means that
nobody dares to intercede for others, that is, to plead
with God on behalf of His creations, who will be waiting
in suffering for reckoning, on the Day of Judgment,
unless Allah permits him/her to do so. Al-Qurtubi
mentioned that Allah, praise to Him in His Highness,
will permit intersession by the Prophets, scholars,
those who fight for His sake (Mujahidoon), and angels,
as a way to honor them on the Day of Judgment. He will
also allow good believers to intercede for other
believers, as they prayed and fasted together in this
life. A child may also be allowed to intercede for
his/her parents. The greatest intercession will be
permitted only to Prophet Muhammed, pbbuh. He will make
a long Sujood (prostration) until Allah tells him to
lift his head and ask, and his call will be answered.
The Prophet, pbbuh, then asks Allah to quicken
reckoning, in order to relieve the believers from
suffering under the heat of the son. The Prophet will be
asked to do this job of intercession by all of the
Messengers of God who preceded him, as they know that
Allah loves him most.
[7] He
knows what is between their hands and what is behind
them. This means that, as an example of God's
omniscience and His circumventing (complete) knowledge,
He knows what His creations (angels, humans, and jinn)
show and what they hide, what they do at their present
and what they did in the past, what happens to them in
this life and what will happen to them in the hereafter. And they do not surround a thing of His knowledge,
except that whichever He wills. This means that while
Allah has complete knowledge about His creations, they
do not know anything about His knowledge, except that
which He wills for some of them, such as His messages
revealed to humans through His Messengers. According to Companion Ibn Abbas, may Allah be
pleased with him and his father, the Chair maybe a
reference to God's knowledge. However, Abu Malik and
other Companions, may Allah be pleased with them,
narrated some of the Prophet’s ‘Hadiths about the size
of the Chair. The meaning of the ‘Hadiths is that Allah,
praise to Him in His Highness, is above the Throne and
the Chair located below it. This part of the verse tells
us about the size of the Chair, which is so immense that
the Heavens and the Earth are encompassed under it, but
it is so small in comparison with the Throne above it
(See more verses and ‘Hadiths about this subject).
[8] And it does not fatigue Him to preserve
both of them (the heavens and the Earth). This means
that it does not tire or fatigue Him to preserve the
systems of Heavens and the Earth, including taking care
of their structures, functioning, whoever lives on and
between them. And He is the High, the Great. This means that Allah, praise to Him in His Highness (sub’hanahu wa ta’ala), is higher than all of His creations, including His Throne, His Chair, the systems of Heavens and Earths. He is the Great, in bringing His creations to existence, preserving them, as well as caring and providing sustenance to all who live in them.
6.
Nooru as-Samawati wal ardhi:
Light of the Heavens and the Earth
äõæÑõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö This Good Name of Allah is mentioned in Verse 35 of Chapter 24 (Surat Al-Noor) of the Holy Quran, known as “Ayatun Nour” (Verse of The Light). ÃÚæÐõ ÈÇááå ãä ÇáÔíØÇä ÇáÑÌíã ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
I seek refuge with Allah from
the stoned Shaytan
Allah is the Light of the Heavens and the Earth. The similitude of His Light is as a Niche, within which is a Lamp. The Lamp is in a glass (container). The glass (container) is like a bright planet. The light (of the lamp) is produced by fire from a blessed olive tree (oil), which is neither of the east nor of the west, whose oil would almost illuminate, without being touched by fire. Light Upon Light! Allah guides to His Light whom He wills. And Allah gives examples for people (as illustration), and Allah is Knowledgeable of everything (Al-Noor, 24: 35).
*** Interpretation of Ayatun Nour (The Verse of The Light):
Allah is the Light of the
Heavens
and the
Earth:
Allah is the Light of the Heavens and the Earth and the
Guidance for those who dwell in or on them. The Prophet,
pbbuh, also told us about this
Good Name of Allah. He was asked if He saw Allah when he
ascended above the Seventh Heaven, during his Night
Journey. He answered: "I saw Light").
[9] The
similitude of His Light is as a
Niche,
within
which is a Lamp:
The example of God's Light is
like a lamp in a niche, a recess in a wall,
which keeps its light concentrated, not dispersed.
The Lamp
is in
a
glass
(container):
The glass container allows seeing the
lamp light, focuses it, and protects it from being
extinguished by wind. It is noteworthy that the current
electric lamps are also covered with glass containers.
The glass (container)
is like a bright
planet:
The glass containing the lamp appears as a bright
planet, as its atmosphere reflects the sun light. So, we
see it glittering. (The light of the lamp) is produced by fire from a blessed olive tree: The olive tree has been honored by being mentioned here in verse 24: 35 and in 5 other verses of the Holy Quran. It is a blessed tree for the many benefits it provides people with, such as oil for cooking, lighting, messaging skin, and feeding hair roots. Its beans are also delicious after processing. Finally, the bean seeds are used as firewood for cooking and heating purposes. [10] which is neither of the east nor of the west: This means that the blessed tree is growing in the best location of the oil grove. It is in the middle, in a clear distance from other trees. This provides it with several benefits, such as sun light all day, sufficient quantities of air, and enough nutrients from the soil. Consequently, these benefits enable it from producing the best of oil. If it were located at the eastern or western sides of the grove, it would not have been enjoying these benefits, and as a result, would not have been able to produce the best of oil. whose oil would almost illuminate, without being touched by fire: Due to its ideal location and the related benefits it gets therein, this blessed tree produces the purest of oil, which almost illuminates, even without being touched by fire. Light Upon Light: This is a reference to the light of the fire and the light of the oil together, as interpreted by Mujahid and Al-Suddi, mAbpwt both. However, other interpreters added that it is guidance from Allah upon the effort from the believer to learn the Holy Quran and apply it. Allah guides to His Light whom He wills: His Light is His Message of Islam to humanity, which was revealed through His Messengers and was completed by the Holy Quran, through the Seal of all Messengers of Allah, Muhammed, pbbuh. Allah, praise to Him, guides to His Light whom He wills, particularly those who believe in Him and do good deeds, follow His commands, and turn back to Him. He will guide them, illuminating their path with His Light. However, He does not guide the wrongdoers, those who are disobedient to Him, disbelievers, and those who insist on their disbelief of Him. [11] And Allah gives examples for people (as illustration). So, they can understand, and Allah is knowledgeable of everything (Al-Noor, 24: 35). *** The whole verse can be interpreted as the Light of God, as Ibn 'Abbas, may Allah be pleased with him and his father, said, or as the Light of the believer, as the four scholars also mentioned. Thus, God's Light is guidance to the believers, assuring them and reinforcing their faith to worship Him. It is like a lamp in a niche. The lamp here is the heart of the believer, which has been lighted with faith, and with learning the Holy Quran and the Sunna. These represent the sources of guidance to faith in God for the believer, just like the good, pure oil as the source for the lamp light. Al-Qurtubi added that Allah, praise to Him, described the Holy Quran as a "Clear Light" in Verse 174 of Surat Al-Nissa (Chapter 4). He also described Prophet Muhammed, pbbuh, as "Light" in Verse 15 of Surat Al-Maeda (Chapter 5). Thus, the believer is guided by the Light of the Holy Quran and the Light of the Prophet Muhammed, pbbuh, (his Sunna). He further said that the Light of God in the heart of the believer is like the pure oil, which is about to illuminate (give light) even without fire touching it. As the believer learns the truth from the Holy Quran, his/her faith is reinforced, like the light of the olive oil when it is touched by fire; hence, "Light Upon Light." In interpreting "Light Upon Light," Ibn 'Abbas said that it is a reference to good deeds of the believer, reflecting his/her faith in God. Mujahid and Al-Suddi, mAbpwt both, said that it means the Light of God and the light of the lamp, or the light of fire and the light of the oil, or the light of the Holy Quran and the light of faith together. Ubay Ibn Ka'b, mAbpwh, interpreted it as light in the believer's speech, deeds, death, and resurrection, as mentioned by Ibn Katheer. In conclusion, Allah, praise to Him, is “Light Upon Light.” He is the Light of the Heavens and the Earth. He is also the “Light” of guidance for His worshippers, through His Messages to them, which He completed by revealing the Holy Quran, through the Seal of His Messengers, Muhammed, pbbuh. *** ***
Allah,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 2
God's Physical Features
***
ÃÚõæÐõ ÈÇááåö ãöäó ÇáÔøóíúØóÇäö
ÇáÑøóÌöíãö
ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö
ٱáÑøóÍöíãö
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the Merciful
***
ÝóÇØöÑõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۚ ÌóÚóáó áóßõã ãöøäú ÃóäÝõÓößõãú ÃóÒúæóÇÌðÇ æóãöäó ÇáúÃóäúÚóÇãö ÃóÒúæóÇÌðÇ ۖ íóÐúÑóÄõßõãú Ýöíåö ۚ áóíúÓó ßóãöËúáöåö ÔóíúÁñ ۖ æóåõæó ÇáÓøóãöíÚõ ÇáúÈóÕöíÑõ (ÇáÔæÑì ¡ 42: 11). The Originator of the Heavens and the Earth, (Allah), has made pairs for you from yourselves, and pairs of cattle, thereby multiplying (in the wombs of females). There is nothing like Him. He is The Hearer, The Seer (Al-Shoura, 42: 11). With that stated, several verses of the Holy Quran mention some physical features of Allah. Al-Tabari mentioned that the tradition of early Muslim scholars is to mention these physical features of God, as described in the Holy Quran and the 'Hadith, without trying to equate them with the physical features of humans. Here are some of them: [12] 1. Allah, Praise to Him in His Highness, has a Face, which illuminates (gives light to) the Throne, as interpreted by scholars, in Ayatul Kursi (The Verse of the Chair) above. Believers direct their prayers and good deeds to the Face of Allah, as in verses 2: 115, 2: 272, 30: 38, 30: 39, and 76: 9 of the Holy Quran. æóáöáøóÜåö ÇáúãóÔúÑöÞõ æóÇáúãóÛúÑöÈõ ۚ ÝóÃóíúäóãóÇ ÊõæóáøõæÇ ÝóËóãøó æóÌúåõ ÇááøóÜåö Åöäøó ÇááøóÜåó æóÇÓöÚñ Úóáöíãñ (ÇáÈÞÑÉ ¡ 2: 115). ÝóÂÊö ÐóÇ ÇáúÞõÑúÈóì ÍóÞøóåõ æóÇáúãöÓúßöíäó æóÇÈúäó ÇáÓøóÈöíáö Ðóáößó ÎóíúÑñ áöáøóÐöíäó íõÑöíÏõæäó æóÌúåó Çááøóåö æóÃõæáóÆößó åõãõ ÇáúãõÝúáöÍõæäó (ÇáÑæã ¡ 30: 38). æóãóÇ ÂÊóíúÊõãú ãöäú ÒóßóÇÉò ÊõÑöíÏõæäó æóÌúåó Çááøóåö ÝóÃõæáóÆößó åõãõ ÇáúãõÖúÚöÝõæäó (ÇáÑæã ¡ 30: 39). ÅöäøóãóÇ äõØúÚöãõßõãú áöæóÌúåö Çááøóåö áóÇ äõÑöíÏõ ãöäúßõãú ÌóÒóÇÁð æóáóÇ ÔõßõæÑðÇ (ÇáÅäÓÇä ¡ 76: 9).
To
Allah belong (the directions of) the sunrise and the
sunset. Whichever
(direction) you turn to, there is the
Face of Allah.
Indeed, Allah is
Vast (and) Knowledgeable
(Al-Baqara, 2: 115).
Whatever good you spend is for yourselves, (provided that) you give it seeking the Face of Allah. And whatever good you spend shall be repaid to you (in full), you shall not be treated unjustly (Al-Baqara, 2: 272). And give to the kinsman his due, and to the needy, and to the destitute traveler. That is best for those who want the Face of Allah, and those are the winners (Al-Room, 30: 38) That which you give in Zakat (charity), wanting the Face of Allah, those (amounts) will be multiplied many times (for you in rewards) (Al-Room, 30: 39). 'We feed you for the Face of Allah, we neither want a reward from you nor gratitude (Al-Inssan, 76: 9). 2. Some verses of the Holy Quran mention that Allah, Praise to Him in His Highness, has a Throne to sit on, as follows; Åöäøó ÑóÈøóßõãõ ÇááøóÜåõ ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó Ýöí ÓöÊøóÉö ÃóíøóÇãò Ëõãøó ÇÓúÊóæóìٰ Úóáóì ÇáúÚóÑúÔö ۖ (ÇáÃÚÑÇÝ ¡ 7: 54 ). Åöäøó ÑóÈøóßõãõ ÇááøóÜåõ ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó Ýöí ÓöÊøóÉö ÃóíøóÇãò Ëõãøó ÇÓúÊóæóìٰ Úóáóì ÇáúÚóÑúÔö ۖ íõÏóÈöøÑõ ÇáúÃóãúÑó ۖ ãóÇ ãöä ÔóÝöíÚò ÅöáøóÇ ãöä ÈóÚúÏö ÅöÐúäöåö ۚ Ðóٰáößõãõ ÇááøóÜåõ ÑóÈøõßõãú ÝóÇÚúÈõÏõæåõ ۚ ÃóÝóáóÇ ÊóÐóßøóÑõæäó (íæäÓ ¡ 10: 3).
Surely your Lord is Allah,
who created the Heavens and the Earth in six
days, then sat on the Throne (Al-A'araf, 7: 54).
3. The Verse of the Chair (2: 255), mentioned above, tells us that Allah, praise to Him in His Highness, has a Chair to put His Feet on, as was also mentioned in the authentic 'Hadith. [13] 4. The following verses tell us that Allah, praise to Him, has Hands, extending them with provision for His creations and with support for those who believe in Him. With His Hands, He gives or denies that which He wills for whom He wills. He has power over all things.
Åäøó ÇáúÝóÖúáó
ÈöíóÏö ÇááøóÜåö
íõÄúÊöíåö ãóä íóÔóÇÁõ æóÇááøóÜåõ æóÇÓöÚñ Úóáöíãñ ﴿Âá
ÚãÑÇä ¡ 3: 73﴾.
æóÞóÇáóÊö ÇáúíóåõæÏõ
íóÏõ ÇááøóÜåö
ãóÛúáõæáóÉñ ÛõáøóÊú ÃóíúÏöíåöãú æóáõÚöäõæÇ ÈöãóÇ
ÞóÇáõæÇ Èóáú
íóÏóÇåõ
ãóÈúÓõæØóÊóÇäö íõäÝöÞõ ßóíúÝó íóÔóÇÁõ (ÇáãÇÆÏÉ
¡ 5: 64).
æóãóä íõÑúÓöáõ ÇáÑöøíóÇÍó ÈõÔúÑðÇ
Èóíúäó íóÏóíú ÑóÍúãóÊöåö (
Çáäãá ¡ 27: 63).
ÊóÈóÇÑóßó ÇáøóÐöí
ÈöíóÏöåö Çáúãõáúßõ
æóåõæó Úóáóìٰ ßõáöø ÔóíúÁò ÞóÏöíÑñ (Ãáãõáúß
¡ 67: 1).
Þõáö ÇááøóÜåõãøó ãóÇáößó Çáúãõáúßö ÊõÄúÊöí Çáúãõáúßó ãóä
ÊóÔóÇÁõ æóÊóäÒöÚõ Çáúãõáúßó ãöãøóä ÊóÔóÇÁõ æóÊõÚöÒøõ ãóä
ÊóÔóÇÁõ æóÊõÐöáøõ ãóä ÊóÔóÇÁõ ÈöíóÏößó
ÇáúÎóíúÑõ Åöäøóßó
Úóáóìٰ ßõáöø ÔóíúÁò ÞóÏöíÑñ
(Âá
ÚãÑÇä ¡ 3: 26).
The bounty is in the
Hand of Allah, He gives it to whomsoever He wills.
Allah is Vast, Knowledgeable (Al-'Imran, 3: 73).
The Jews said: "The
Hand of Allah is chained." It is their hands, which
are chained, and they were cursed for what they said.
Rather, His both Hands
are extended (with provision), He spends as He wills
(Al-Maeda, 5: 64).
And Who sends the winds bearing glad tidings between
Both
Hands of His Mercy
(Al-Naml, 27: 63).
Blessed be He in
whose Hand is the Kingdom, He is powerful
over all things (Al-Mulk,
67: 1).
Say: 'O Allah, Owner of the Sovereignty (Power). You give
the governance to whom You will and take the governance away
from whom You will. You exalt whom You will and debase whom
You will.
In
Your Hand is good. You have power over all
things (Al-'Imran, 3: 26).
***
The three renowned Muslim scholars related three
interpretations for Verse 3: 26, which mentioned the hand of
Allah, praise to Him, as follows:
The first
interpretation focused on stating that the good, power, and
exaltedness are in the Hand of
Allah.
He gives
or denies them to that which He wills. He took them out of
the Children of Israel because they rejected
God's message, which was delivered to them by Jesus Christ,
peace be upon him. Instead, He exalted His Prophet Muhammed,
pbbuh, by giving him the final and complete Message of God
to Humanity.
The second
interpretation mentioned that the verse was about the
Christians of Najran, in southern Arabia, who worshipped
Jesus Christ as God, just because he showed miracles to the
Children of Israel, to persuade them to believe in him as a
Messenger of God. In this Verse, Allah, Praise to Him in His
Highness, is telling worshippers of Jesus that
only God
can exalt somebody like Jesus to perform such
miracles, as He is powerful over all things. The third interpretation was that the verse was revealed in response to a call by Prophet Muhammed, pbbuh, who asked Allah, praise to Him, to support Muslims in conquering the Persian and Roman empires. The call was answered when the entire Persian empire was conquered by Muslims and the Persian Nation became a Muslim nation contributing to the spread of Islam in Asia. In addition, most of the Roman empire was conquered by Muslims, particularly eastern (Levant), western (Spain), and southern (North African) Mediterranean coasts. Only the northern Mediterranean coasts stayed under the Roman rule until the rise of the Ottoman empire, when Greece and major parts of eastern Europe became under the Muslim Ottoman rule. 5. Many verses of the Holy Quran state that Allah, Praise to Him in His Highness, hears and sees. He is also described as Hearer and Seer, as well as The Hearer and The Seer. There are 47 verses in the Holy Quran, in which Allah is described as Samee' (Hearer)." There are 20 verses which describe Him as Al-Samee'a (The Hearer). There are 42 verses in the Holy Quran, in which Allah is described as "Baseer," (Seer). There are three verses which describe Him as Al-Baseer (The Seer). These are Al-Isra (17 :1), Al-Shoura (42 : 11), and Ghafir (40 : 20). In the following three verses, Allah, praise to Him in His Highness, states that He hears and sees: ÞóÇáó áóÇ ÊóÎóÇÝóÇ ۖ Åöäøóäöí ãóÚóßõãóÇ ÃóÓúãóÚõ æóÃóÑóìٰ (Øå ¡ 20: 46). áøóÞóÏú ÓóãöÚó ÇááøóÜåõ Þóæúáó ÇáøóÐöíäó ÞóÇáõæÇ Åöäøó ÇááøóÜåó ÝóÞöíÑñ æóäóÍúäõ ÃóÛúäöíóÇÁõ ۘ ÓóäóßúÊõÈõ ãóÇ ÞóÇáõæÇ æóÞóÊúáóåõãõ ÇáúÃóäÈöíóÇÁó ÈöÛóíúÑö ÍóÞòø æóäóÞõæáõ ÐõæÞõæÇ ÚóÐóÇÈó ÇáúÍóÑöíÞö ﴿Âá ÚãÑÇä ¡ 3: 181﴾. ÞóÏú ÓóãöÚó ÇááøóÜåõ Þóæúáó ÇáøóÊöí ÊõÌóÇÏöáõßó Ýöí ÒóæúÌöåóÇ æóÊóÔúÊóßöí Åöáóì ÇááøóÜåö æóÇááøóÜåõ íóÓúãóÚõ ÊóÍóÇæõÑóßõãóÇ ۚ Åöäøó ÇááøóÜåó ÓóãöíÚñ ÈóÕöíÑñ (ÇáãÌÇÏáÉ ¡ 58: 1). (Allah) said: Do not fear (the Pharaoh), I am with you: I hear and see (everything) (Ta Ha, 20: 46). Allah has heard the taunt of those who said: "Allah is poor and we are rich!" We shall write (record) what they said and (write) their killing of the prophets without a right (to do so), and We shall say (to them): "Taste the torture of the (Scorching) Fire (Al-'Imran, 3: 181). Allah has heard the saying (statement) of (the woman) who argues with you about her husband; and she complains (in prayer) to Allah; and Allah hears your dialogue. Indeed, Allah is Hearer and Seer (Al-Mujadalah, 58: 1). 6. The human being has a face, eyes, ears, hands, and feet as his/her Creator has His own, which do not necessarily look like those of humans. Thus, Allah, praise to Him, created humans in the best image, as stated in Verse 95: 4. áóÞóÏú ÎóáóÞúäóÇ ÇáúÅöäÓóÇäó Ýöí ÃóÍúÓóäö ÊóÞúæöíãò (ÇáÊíä ¡ 95: 4). Surely We created the human (being) in the Best Image (Al-Teen, 95: 4). Al-Tabari and Ibn Katheer interpreted the last word of
the verse, "Taqweem," as "Soorah," the accurate translation
of which is "image." Al-Qurtubi also interpreted it as image
but added that Allah, Praise to Him in His Highness, created
human beings on His Image,
the Best Image. They have face, eyes, ears,
hands, and feet, as He has. They also have some of His
traits, which are blown into them from His Spirit, such as
justice, mercy, and compassion. He distinguished them from
His other creations on Earth by enabling them of walking
upright, speaking, knowing right and wrong, and having the
capability to choose between them. The same meaning came
also in verse 64: 3, as follows:
ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó ÈöÇáúÍóÞøö
æóÕóæøóÑóßõãú ÝóÃóÍúÓóäó
ÕõæóÑóßõãú ۖ æóÅöáóíúåö ÇáúãóÕöíÑõ (ÇáÊÛÇÈä ¡ 64:
3).
He created the heavens and the Earth in truth and
made your
images in the best of images, and to Him is the (final)
destination
(Al-Taghabun, 64: 3). ***
***
Allah,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 3
Why Did Allah Create Humans, on Earth?
***
ÃÚõæÐõ ÈÇááåö ãöäó ÇáÔøóíúØóÇäö
ÇáÑøóÌöíãö
ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö
ٱáÑøóÍöíãö
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the Merciful
***
In this section, there is an attempt to explain why Allah,
praise to Him, has created humans, in their lower life on
Earth, and what He wants for them.
1.
We learn from the Holy Quran that
Allah has created the Jinn and humans for the sole purpose
of worshipping Him
(51: 56).
He also told us that we
worship Him by performing
the five mandatory ways of
worship (the proclamation of faith, prayers, charity,
fasting, and pilgrimage)
and by practicing righteousness (doing good deeds). Thus,
worshipping Allah aims at benefiting the worshipper first,
then his/her family, community, society, and humanity, in
this lower life and in the hereafter, as was discussed in
the second part of this book.
[14]
He mentioned that He did not create us in vain (23: 115), or
playfully. Rather, the creation of the heavens, the Earth,
and those in between was a serious endeavor (44: 38-39). In
return, He wants His intelligent creations, jinn and humans,
to worship Him by observing His commands, which benefits
them, as we read in the Holy Quran verses and the Prophet’s
‘Hadiths.
[15]
***
Allah, praise to Him, explained
righteousness
(doing
good deeds)
in three terms: Bir, Taqwa, and I’hsan.
Bir
(Righteousness)
is (practiced by the) one who believes in Allah, the Last
Day, the angels, the Book, and the prophets, and gives
wealth, in spite of love for it, to relatives, orphans, the
needy, the traveler, those who ask (for help), and for
freeing slaves; (and who) establishes prayer and gives
zakat; (those who) fulfill their promise when they promise;
and (those who) are patient in poverty, hardship, and during
battle. Those are the ones who have been true, and it is
those who are the
Muttaqoon
(righteous)
(Al-Baqara, 2: 177).
Thus, it is noteworthy that in verse 2: 177, the term of
Bir
includes all articles of Iman (faith), two articles
(requirements) of Islam (prayer and giving zakat), and some
aspects of I’hsan (keeping promises, patience, and
truthfulness.). Another observation is that those who do
these “Bir” deeds are also Muttaqoon (righteous).
This
means that the Bir good deeds are also the same Taqwa good
deeds but performed from two different perspectives. Bir is
doing good deeds in obedience to Allah, praise to Him, for
the love of doing them, and for knowing of their benefits
for the individual, family, and society. Taqwa is also doing
the same good deeds, in obedience to Allah, praise to Him,
but to avoid His punishment.
There are many verses in the Holy Quran, which mention this
meaning for the term of Taqwa. It refers to God’s anger and
His punishment (5: 2), avoidance of punishment in the Fire
(3: 131), and avoidance of trials or ordeal (8: 25).
[16]
The third Quran term for doing good deeds (righteousness) is
I’hsan,
which is a derivative of the Arabic verb a’hsana (to
do things better). As
such, it means saying and doing as best as a person can,
which is possible by following God’s commands, avoiding His
prohibitions, and calling for His sake.
The Holy Quran tells us that Allah commands I’hsan (16: 90),
in words and deeds (41: 33), commands good treatment of
parents (17: 23), praises those who practice I’hsan by
declaring His love for them (2: 195), assures them that they
should not be afraid or sad (2: 112), and promises them with
great rewards in His Paradise (5: 85).
[17]
Many verses of the Holy Quran tell us that I’hsan is
represented by spending in the way of Allah and by not
committing self-inflected harm (2: 195), restraint and
forgiveness (3: 134), by not corrupting the Earth and by
calling on Allah, looking for His rewards and for avoidance
of His punishment (7: 56), by being sincere in following
God’s commands and teachings of His Messenger (9: 91), by
patience (11: 115), by practicing Taqwa (22: 37), and by
fighting for His sake ((29: 69).
[18]
The Prophet, pbbuh, provided us with examples on the
practical application of the three terms. In one ‘Hadith, he
said that
I’hsan
“is
to worship Allah as if you are seeing him, and while you do
not see Him, He truly sees you.” Thus, I'hsan is saying and
doing only that which pleases Allah and conforms to His
commands. This is the level of righteousness, perfection, as
well as doing and saying the ultimate good for the sake of
goodness and righteousness, to the person’s best knowledge
and ability.
In another ‘Hadith, he said that
he was sent to
complete (teach people)
“the best of manners.” In a third ‘Hadith, he defined
Taqwa,
as truth of the tongue, purity of the heart from sinning,
transgression, or envy. It is good manners and love of the
latter life more than this lower life. In a fourth ‘Hadith,
he said: “Do not envy, desert (avoid),
hate, plot against each
other, or do ill outbidding. Be worshippers of Allah and
brothers. A Muslim is a brother to a Muslim, he does not
transgress on him, let him down, or despise him. Taqwa is
here (pointing to his chest). Despising a Muslim brother is
an evil act. It is prohibited to violate a Muslim’s blood,
wealth, and honor (women).
[19]
***
2.
If we think about effects of performing the
mandatory ways of worship (‘Ibadat) and doing good deeds (Bir,
Taqwa, and I’hsan) on people, it becomes clear that these are ways
to train humans
to be good beings during their lower life on Earth,
to prepare them
to be better beings in the latter life. Thus, they
become qualified to inhabit God’s universe and lead an
everlasting life in His Paradise, which is as wide as
heavens and Earth, ready to house the righteous ones.
The Holy Quran
tells us that Allah has created heavens and Earth as well as
death and life, to try people and see who is the best in
deeds? (11: 7, 67: 1-2). He made heavens and Earth, day and
night, as well as the sun, the moon, and the stars for the
benefit of humans (35: 13, 16: 12). Further, He encouraged
jinn and humans to travel in space and attempt to enter
regions of heavens (55: 33). He declared that He prepared
Paradise, which is as wide as heavens and Earth, for the
righteous ones, those who practice Taqwa (3: 133). We
are also told that those
who
believe and do good deeds will enter gardens (of Paradise),
leading an everlasting life therein (4: 57). Those are the
best of humans (58: 7-8). However, those who disbelieve in
God's verses (4: 56), and disobey Allah
and His Messenger, will be doomed in the Hellfire, forever
(72: 22-23).
[20]
The Messenger of
Allah, pbbuh, gave us examples about the categories of
people who are going to end up in Paradise or the Fire. He
said that while the weak and the needy will gain the mercy
of Allah and enter His Paradise, the tyrants and the
arrogant ones will gain His discontent and enter the Fire.
In another ‘Hadith, the Messenger of Allah, pbbuh, said that
when believers are cleared from the Fire, they get out to a
bridge between the Fire and Paradise, where they are held
accountable for injustices they commit against each other,
during their lower life. After their refinement and
purification over there, they will be permitted to enter
Paradise. In a third ‘Hadith, the Messenger of Allah, pbbuh,
said that ultimately people will enter Paradise from any of
its eight gates, if they proclaim that there is no other god
but Allah and Muhammed is the worshipper of Allah and His
Messenger, as well as ‘Eissa (Jesus) is the worshipper of
Allah, His Messenger, His Word He threw to Maryam, and a
Spirit of Him.
[21]
***
3.
Thus, by commanding humans to perform the
mandatory ways of worship and doing good deeds, Allah,
praise to Him, wants their good in their lower life and in
the hereafter. While He is in no
need for their worship
(35: 15), He rejoices their righteousness (22: 37),
which is based on their free will (76: 3, 90: 10). He has
known that many humans are going to be good, in words and
deeds, as He told His skeptical angels: “I know that which
you do not know” (2: 30).
Moreover, Allah,
praise to Him, does not like to punish people if they are
grateful and believe in Him (4: 147). He even may not pay
attention to them if they do not call on Him (25: 77). If He
holds people accountable for their wrongdoing during their
lower life, He will destroy them, but He is delaying their
punishment (16: 61). If people disbelieve, after their
belief in Allah, He will replace them with other people who
love Him, and He loves them (5: 54).
[22]
The Messenger of
Allah, pbbuh, told us about some categories of believers,
whom He loves because they have some of His characteristics.
He is generous and giver. He likes high manners and hates
low behaviors. In another ‘Hadith, he said that Allah likes
it for a person to do his/her good deed as perfect as
possible. In a third ‘Hadith, he said that the true good
(rewards for a person’s work) is that of the hereafter (not
that which one receives in the lower life).
[23]
***
4. In conclusion, the
human caliphate
(mandate to rule over Earth) is an
honor bestowed on humans
by their Creator, praise to Him (17: 70). It is also a piece
of evidence that He trusts
them to be responsible and successful in the test of their
lower life (33: 72-73, 11: 61). Such
success leads many of them to become
good beings by choice,
which qualifies them to be able to
inhabit God’s
Paradise, in His
vast universe,
in the hereafter (7: 43).
[24]
To encourage Muslims to be successful in their lower life test, the Messenger of Allah, pbbuh, advised them to lead a life of a stranger or a traveler. He also advised them to do the best of deeds, which would benefit them most in the hereafter. These are a continuing charity, such as an endowment, knowledge which benefits people, and leaving behind good children, who supplicate to Allah to make them of the people of Paradise. The Messenger of Allah, pbbuh, also gave believers the glad tiding that their Lord has prepared for them that which no eye has ever seen, no ear has every heard, and no human has ever been able to imagine about the pleasures of their life in His Paradise. [25]
***
Allah,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 4
The Full List of the Good Names of Allah
***
ÃÚõæÐõ ÈÇááåö ãöäó ÇáÔøóíúØóÇäö
ÇáÑøóÌöíãö
ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö
ٱáÑøóÍöíãö
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the Merciful
***
Introduction This section of the Chapter contains a list of the Good Names of Allah, which were identified literally and directly from the Holy Quran. Each name is referenced by citing some of the verses in which it is mentioned. Then, it is explained according to the meanings understood from the verses, including the interpretations of the three renowned Muslim scholars, Al-Tabari, Al-Qurtubi, and Ibn Katheer. Moreover, further explanations of the meanings of the Names were sought from the books of two earlier scholars, Al-Ghazali and Al-Qurtubi, as well as from two contemporary scholars, Al-Sha’rawi and Al-Qaradhawi. Finally, a list of the Good Names of Allah is reached, on the basis of literal description of Allah, praise to Him, of Himself. [26] Some translators translated the "Good Names of Allah" also as the "Most Beautiful Names of Allah." There are many websites in Arabic and English which mention, list, or translate the Good Names of Allah. Some Arabic websites provide citations for the verses which mention them, as well as interpretations and explanations of their meanings. Others just mention one-word translation for each name without interpretations or explanations. Almost all of these websites use the disputed list, which was attached to the ‘Hadith narrated by Abu HUrayrah, mAbpwh. That list combines some of the Good Names of Allah (which are stated clearly in the Holy Quran) with God's Attributes, which are deducted or concluded as a result of mentioning verbs or adjectives related to Him. This author is providing readers with the following list, which is different from the above-mentioned lists, in that it only includes the Names that are mentioned as descriptions of Allah of Himself, clearly and directly in the Holy Quran, with citations for some of the verses they are mentioned in. The following list includes 147 Good Names of Allah, which represent His traits and capabilities, as mentioned directly in Holy Quran, and identified by this author. Some of them are traits of Allah, praise to Him, showing His capabilities and His deeds. Others are variants based on the same verb root, but they are all authentic and directly mentioned in the Holy Quran. Most of them are presented as a singular- word Name, but the list also includes Names composed of several words, as well as compound-word Names. Thus, this list includes more of the Good Names of Allah than the traditional lists. This is followed by a presentation of a shortened list of 99 Good Names of Allah, in response to the ‘Hadith of Prophet Muhammed, pbbuh, in which he encouraged us to search for and study them. The list includes 81 one-word Names and 18 Names composed of several or compound words, as mentioned in the Holy Quran.
This short list is selected by this author from the larger
list mentioned in the fourth and sixth sections, after the
exclusion of other Names, which are derivatives of the same
verb. For example, Al-Ra’heem (the Merciful) was selected to
represent other Names, which are derived from the same root
verb (Ar’ham Al-Ra’himeen, Khayr Al-Ra’himeen, and
Dhu Al-Ra’hma). Al-Khaliq (the Creator) was
selected to represent Al-Khallaq and A’hsan Al-Khaliqeen.
Al-Ghafoor (the Perpetual in Forgiveness) was
selected to represent Ghafir Al-Dhanb, Al-Ghaffar,
Khayr Al-Ghafireen, Dhu Al-Maghfirah,
Wasi’u Al-Maghfirah, and Ahlul Maghfirah. Al-Qahhar
(the Constantly Subduer) was selected to represent Al-Qahir.
Al-Rab (the Lord) was selected to represent the other ten
Names, at the end of the list, which are derived from the
same root verb. However, this author does not claim that his list is exclusive. Actually, he encourages other researchers to study this list and to continue the work of finding and studying more of the Good Names of Allah. Allah, praise to Him, mentions His Good Names and invites us in using them on calling upon Him, as in the following four verses: æóáöáóøåö ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóì ÝóÇÏúÚõæåõ ÈöåóÇ æóÐóÑõæÇ ÇáóøÐöíäó íõáúÍöÏõæäó Ýöí ÃóÓúãóÇÆöåö ÓóíõÌúÒóæúäó ãóÇ ßóÇäõæÇ íóÚúãóáõæäó (ÇáÃÚÑÇÝ ¡ 7: 180). Þõáö ÇÏúÚõæÇ Çááóøåó Ãóæö ÇÏúÚõæÇ ÇáÑóøÍúãóäó ÃóíðøÇ ãóÇ ÊóÏúÚõæÇ Ýóáóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóì (ÇáÅÓÑÇÁ ¡ 17: 110). Çááóøåõ áóÇ Åöáóåó ÅöáóøÇ åõæó áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóì (Øå ¡ 20: 8). åõæó Çááóøåõ ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ ÇáúãõÕóæöøÑõ áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóì ( ÇáÍÔÑ ¡ 59: 24). To Allah belong the Good Names, so call upon Him by them, and keep away from those who distort His names. They will be punished for what they do (Al-A'araf, 7: 180). Say: "Call upon Allah, or call upon Al-Ra'hman (The Beneficent), whatever (name) you call upon Him, to Him belong the Good Names (Al-Issra, 17: 110). Allah! There is no (other) god but He. To Him belong the Good Names (Ta Ha, 20: 8). He is Allah, the Creator, the Inventor, the Fashioner. To Him belong the Good Names (Al-'Hashr, 59: 24).
***
Likewise, Prophet Muhammed, peace and blessings of Allah be
upon him (pbbuh) told us to use the Good Names of Allah, in
calling upon Him. He added that we only know some of these
Names, which are revealed in the Holy Quran. However, there
are others, which have not been revealed to us.
ÝÚä ÚÈÏ Çááå Èä ãÓÚæÏ ¡ ÑÖí Çááå Úäå ¡ Ãä ÑÓæáó Çááåö ¡
Õáøóì Çááåõ Úáíåö æÓáøóã ¡ ÞÇá : "Çááåã ... ÃÓÃáõß Èßáøö
ÇÓãò åæ áß ¡ ÓóãøóíúÊó Èå äÝÓóß ¡ Ãæ ÃóäúÒóáúÊóå Ýí ßÊÇÈöß ¡
Ãæ ÚóáøóãúÊóå ÃÍÏðÇ ãä ÎóáúÞößó ¡ Ãæ ÇÓÊÃËÑÊ Èå Ýí Úáãö
ÇáÛíÈö ÚäÏß ¡ Ãä ÊóÌÚáó ÇáÞÑÂäó ÑÈíÚó ÞóáÈí ¡ æäæÑó ÕóÏÑí ¡
æÌáÇÁó ÍõÒúäí ¡ æÐóåÇÈó åóãøöí." Companion ‘Abdullah Bin Mass’aud, mAbpwh, said that the Messenger of Allah, pbbuh, said: “O Allah … I’m asking you with every one of your Names, that with which you called Yourself, or You revealed in Your Book, or You taught one of Your Creations, or that which is unknown to us because You kept to Yourself. I’m asking you to make the Quran the spring (pleasure) of my heart, the light of my chest, the end of my sadness, and the going of my negative thinking about the future.” [27]
In another 'Hadith, the Prophet, pbbuh, urged Muslims to
account for (search for, list, study, and observe)
ninety-nine Good Names of Allah, encouraging them to know
their Lord, to win His contentment, and consequently His
everlasting Paradise. In that ‘Hadith, the Prophet's
Companion Abu Hurayrah, mAbpwh, said that the Prophet, pbbuh,
said: "Åöäøó áöáøóåö ÊöÓúÚóÉð æóÊöÓúÚöíäó ÇÓúãðÇ ¡ ãöÇÆóÉð ÛóíúÑó æóÇÍöÏò ¡ ãóäú ÃóÍúÕóÇåóÇ ÏóÎóáó ÇáúÌóäøóÉó."
To Allah, there are ninety-nine names, one hundred minus
one. Whoever accounts for (search for, list, study, and
observe) them will enter Paradise. Allah is One. He likes
this witr characteristic (The witr is an odd number, such as
ninety-nine - Author's explanation).
[28]
Early Islamic scholars, like Al-Ghazali, Al-Qurtubi,
and Ibn Taymiyah, as well as contemporary ones, like Al-Sha’rawi,
Al-Qaradhawai, and Al-Qa'htani,
may Allah reward all of them for their great efforts,
provided a useful explanation for this ‘Hadith. They said
that
it
does not mean that Allah has only ninety-nine Good Names.
Rather, the Prophet, pbbuh, wanted to encourage Muslims to search for the Names
of Allah, learning about them, and observing the teachings
learned from them. Further, they mentioned that the ‘Hadith
narrated by Abu Hurayrah, mAbpwh, to which there was an
attached list of ninety-nine claimed Good Names, was not a
Sa’hi’h (correct) ‘Hadith. The eminent ‘Hadith scholar, Al-Albani,
supported this statement by concluding that it is a weak
‘Hadith, when the list is attached to it, but it is a Sa’hi’h
‘Hadith without it.
[29]
There are four apparent pieces of evidence, which explain
the weakness in the authentication of the ‘Hadith attributed
to Companion Abu Hurayrah, mAbpwh. The first is that there
is inconsistency in the narration of the two versions of the
‘Hadith, which are different from each other in changing
some names and in the alternatives given to the changed
ones.
Al-Qurtubi followed Al-Ghazali in mentioning
opinions of the ‘Hadith scholars preceding them about the
likelihood that the claimed list was gathered by the
narrator of the ‘Hadith, not the saying of the Prophet,
pbbuh. In addition, the authors of the two Sa’hi’h
Sunna books, Al-Bukhari and Muslim, did not include the list
of names with the Abu Hurayra ‘Hadith. Ibn Taymiya added his
explanatory opinion that “the ninety-nine names were not
mentioned in a Sa’hi’h (correct, authenticated)
‘Hadith, attributed to the Prophet, pbbuh. The most commonly
known among people is the ‘Hadith recorded by Al-Tirmidhi,
as narrated by Al-Waleed Bin Muslim, who narrated it from
Shu’ayb, who narrated it from Abu ‘Hamza. The ‘Hadith
keepers (scholars) say that this addition (the list of
names) is what Al-Waleed Bin Muslim gathered from his
teachers (‘Hadith scholars). The other version of the
‘Hadith, which was recorded by Ibn Maja is weaker than this
one” (which was recorded by Al-Tirmidhi).
The second piece of evidence, which explains the weakness of
the ‘Hadith, is that there are Good Names of Allah, which
are mentioned in the Holy Quran but not included in the
claimed list. Examples of such names are Al-Mawla (the
Protector), Al-Naseer (the Supporter), Al-Ghalib (the
Predominant), Al-Qreeb (the Nearby), Al-Rab, Al-Nassir
(the Strong Supporter), Shadeed Al-‘iqab (the Severe in
Penalty), Qabil Al-twab (the Acceptant of Repentance), Ghafir
Al-Tdhanb (the Forgiver of Sin), and Mukhrij
Al-Mayyit mina Al-‘Hayy (Bringer of the Dead from the
Living).
The third piece of evidence, which explains the weakness of
the ‘Hadith, is that the claimed list of names attached to
it contains 25 of
names, which are not mentioned
literally in the Holy Quran. These are Al-Qabidh
(the Gripper), Al-Basit (the Even-handed), Al-Khafidh
(the Bringer of Some People Down), Al-Rafi’ (the Raiser of
Some People Up), Al-Mu’iz (the Bestower of Might), Al-Mudhil
(the Humiliator), Al-‘Hakam (the Judge), Al-‘Adl (the Just),
Al-Jaleel (the Majestic), Al-Ba’ith (the Resurrector), Al-Mubdi
(the Beginner), Al-Mu’eed (the Repeater of His Creation),
Al-Mumeet (the One Who causes people to die), Al-Wajid (the
Finder), Al-Majid (the Glorious), Al-Muqaddim (the One Who
causes things to happen early), Al-Mu-akhir (the One
Who causes things to be delayed), Al-Waali (the Overseeing
Ruler), Al-Muqsit (the One Who treats people fairly), Al-Mughni
(the One Who enables some people to become rich), Al-Mani’
(the One Who can deny something to somebody), Al-Dhaar
(the One Who can cause harm to somebody), Al-Naafi’ (the One
Who can cause benefit to somebody), Al-Rasheed (the Good
Guide), and Al-Saboor (the Patient).
The fourth piece of evidence, which explains the weakness of
the ‘Hadith, is that including a list of Names in the
‘Hadith contradicts with the advice of the Prophet, pbbuh,
to Muslims, in the same ‘Hadith, to account for
(search for, list, study, and observe) ninety-nine of them,
as he would have already provided such names.
Search Criteria for the Good Names of Allah
Allah, praise to Him, told to us that He has Good Names,
mentioned in many verses of the Holy Quran, and He advised
us to call on Him with such Names (Al-A’araf, 7: 180; Al-Issra,
17: 110; Ta-Ha, 20: 8). He also listed
eighteen
of them directly in verses 59: 22-24, as follows:
åõæó
Çááøóåõ
ÇáøóÐöí áóÇ
Åöáóٰåó
ÅöáøóÇ åõæó ۖ
ÚóÇáöãõ ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ۖ
åõæó
ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ
ý﴿٢٢﴾þ
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó
Çáúãóáößõ ÇáúÞõÏøõæÓõ ÇáÓøóáóÇãõ ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ
ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ ÇáúãõÊóßóÈøöÑõ ۚ
ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
ý﴿٢٣﴾þ
åõæó Çááøóåõ
ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ ÇáúãõÕóæøöÑõ ۖ
áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóìٰ ۚ íõÓóÈøöÍõ áóåõ ãóÇ Ýöí
ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóåõæó
ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
ý﴿٢٤﴾þ
(ÇáÍÔÑ ¡ 59: 22-24).
He is Allah, there is no other god than He, Knower of the
Unknown and the Known. He is the Beneficent, the Merciful.
(22) He is Allah, there is no other god than He, the
Sovereign, the Holy, the Peace, the Believer in His Godhood,
the Predominant, the Rare in Might, the Compeller, the
Superior. Exalted is Allah above whatever they associate
with Him. (23) He is Allah, the Creator, the Inventor, the
Fashioner; to Him belong the Good Names. Whatever is in the
heavens and the Earth is exalting Him. And He is the Exalted
in Might, the Wise. (24) (Al-‘Hashr, 59: 22-24).
The Names which Allah, praise to Him, willed to mention to
us in His Holy Book, are the ones which we can understand
and comprehend. However, He did not mention His other Names,
because we may not be able to understand them. In
particular, this applies to His Names which may describe His
knowledge, His planning, and His will in other parts of His
vast dominion, which includes the seven heavens, the seven
earth-like planets, the Chair, and the Throne, as well as
whoever inhabits them. In addition, His knowledge is
absolute, about what was, what is, and what will be, while
the knowledge of His creations is limited in quantity,
quality, time, place, and condition.
It follows that we should keep His Names as mentioned in the
Holy Quran and the Sa’hi’h ‘Hadiths. We should not make any
changes to them, in observance to the command of Allah in
verse 7: 180, mentioned above, to avoid what the polytheists
did centuries after Ibrahim and Isma’il, peace be upon them.
They called their idols Al-Lat, Al-‘Uzza, and Manat, which
are deviated changes from His true Names of Allah, Al-‘Azeez,
and Al-Manan.
Some researchers who wrote about this subject did not pay
attention to this command of Allah, as they would be focused
on accounting for the largest number of His Names in the
Holy Quran and the Sunna. An example of these researchers
was Ibn Al-Wazeer (died in 822 Hijriya, 1419 AD), may Allah
reward him for his good-intentioned work on the subject. He
compiled a list of 155 names, which he claimed to include
clearly and literally mentioned names of Allah in the Holy
Quran, except one. This was “Al-A’az” (the Rarest in Might),
which he deducted from verse 8 of Surat Al-Munafiqoon
(Chapter 63) of the Holy Quran. The truth is that his list
includes 22 names
which have not been mentioned clearly and literally as texts
in the Holy Quran.[31]
Other researchers who wrote about the subject had difficulty
in classifying the Names of Allah, as adjectives or Names.
The difficulty is due to the fact that these are traits of
Allah, which classifies them as adjectives, according to the
Arabic grammatical rules. So, such researchers would wonder,
why would Allah, praise to Him, refer to them as His Names
when these are His traits, which are grammatically known as
adjectives?
It is amazing that these researchers missed noticing that
the Holy Quran descended in the Arabic language, known to
Arabs at the time of revelation, including their various
tribal dialects. However, the science of Arabic grammar
started after the death of the Prophet, pbbuh, in response
to the necessity of teaching Arabic to new Muslims
everywhere, to be able to understand the Book of Allah and
the Sunna of His Messenger.
So, it was the Arab grammarians who divided speech into
nouns, verbs, and
prepositions.
Then, they divided nouns into common names, adjectival
names, and verbal names. Their work started with Abu Al-Aswad
Al-Du-ali, and Al-Khalil Bin A’hmed, climaxed with Sibawayh,
Al-Mazini, and Ibn Al-Sakeet, and was refined by other
grammarians after them, until the sixth Hijri Century.
[32]
Thus, when Allah, praise to Him, referred to His traits as
His Names, instead of describing them as adjectival
nouns, that was in harmony with how Arabs knew and
understood their language, at the time of revelation. This
means that the Holy Quran and the ‘Hadith were two original
sources of knowledge about the Arabic language, which
preceded the science of Arabic grammar. Consequently, the
work of Arab grammarians should have been dominated by these
two sources, not the other way around, including the
grammatical rules, which were reached to teach Arabic to
Muslims everywhere.
It follows that even the Name “Allah” is an adjectival name.
It means an “Ilah“ (God). When it is preceded by the
definite article (Al), it becomes “Al-Ilah” (The God), then
a contracted form of the word is produced, which is “Allah.
However, Allah, praise to Him, has distinguished this Name,
by referring to Himself with it, using the pronoun “Ana”
(I),” saying “Ana Allah” (I’m Allah), in verses 20: 14, 27:
9, and 28: 30.
He also distinguished four other Names, by referring to
Himself with them, using the pronoun “Ana” (I), saying that
He is an “Ilah” (God), in verse 16: 2, “Al-Ghafoor, Al-Ra’heem”
(the Forgiving, the Merciful), in verse 15: 49, and “Rab”
(Lord), in verses 20: 12, 21: 92, and 23: 52.
[33]
Arab grammarians agreed that a word can be understood
by two factors. The first is identified in relation to how
it is pronounced, which leads to the classification of words
to nouns, verbs, and prepositions. The second factor is
described in relation to the meaning of a word, which is
realized in the mind. Then, the meaning determines how the
word is written and pronounced.
[34]
Further, they divided the three branches of the
pronunciation factor into other sub-branches. Thus, they
considered adjectives as a branch of nouns, mentioning that
an adjective maybe a single word, or a verbal sentence, or a
noun sentence (without a verb), or a phrase.
They have added that it is possible to produce a group of
words from one original linguistic source. For example, from
the verb root (infinitive) “dharaba” (to beat), we
can produce the subject, or the verbal noun “dharib”
(beater), and another form of the subject, which amplifies
its characteristic, such as “midhrab” (known as a
beater, or a frequent beater).
In addition, they devised six tone scales, from which
various verbal noun amplifying forms can be produced from
the
same root verb. So, from the root verb “fa’ala” (to do),
they devised the tone scales of fa’il, fa’eel, fa’ool, fa’al,
and mif’al.
Consequently, the Good Names of Allah are adjectival names
or verbal names, whether expressed as one word or more.
These Names can also be expressed as matching the most
commonly expressed tone scale, fa’il, such as Malik, Qahir,
Ghafir, and Shakir. These can also be expressed as matching
the amplifying characteristic of the original verbal names,
such as Ra’heem of Ra’hman; Maleek of Malik; Khallaq
of Khaliq; Qah-har of Qahir; ‘Allam and ‘Aleem of ‘Alim;
Ghafoor of Ghafir; and Shakoor of Shakir
(See the list below, for the meanings of these Names). Al-Sha’rawi called for the importance of observing the Arabic spelling of the Good Names of Allah, strictly as mentioned in the Holy Quran, whether these are adjectival names or verbal names. He emphasized that there should be no deduction of new names for Allah, praise to Him, from His mentioned actions, such as “Al-Mubtaly” (the Tester) and “Al-Maakir” (the Planner against disbelievers), out of the two verbs “ibtala” (to test) and “makara” (planned against). He added that these adjectival names are related actions of Allah during this life, but there will be no testing or planning in the hereafter. This means that the Good Names of Allah should have the characteristic of applying to both this life and the hereafter, as His traits, praise to Him, are eternal and everlasting. Further, he argued against choosing one word to be a Name of Allah from a compound name or a phrase mentioned in the Holy Quran. Examples of such changed Names of Allah are Al-Shadeed (the Severe), Al-Qabil (the Acceptant), and Al-Ghafir (the Forgiver), which are reductions from Shadeed Al-‘Iqab (Severe in Penalty), Qabil Al-Tawb (Acceptant of Repentance), and Ghafir Al-Dhanb (Forgiver of Sin). In other words, the compound or phrasal Names of Allah should stay as mentioned in the Holy Quran, not to be changed or reduced to one word.
Thus, the Good Names of Allah, which have been accounted for
in this book, have been mentioned literally in the Holy
Quran as direct texts, and have been written in the longer
list of 147 Names as they are in the Book of Allah, without
any changes. The list does not contain other names, which
may be attributed to Allah, praise to Him, such as verbal
names, unique qualities denied to others, and deducted
traits. Examples of these three categories of names are
presented at the end of the longer list.
The shorter list of 99 Good Names of Allah was produced from
the longer list by the selection of one Name of a group of
Names which have the same root verb. For example, Al-Ghafoor
(the Perpetual Forgiving) was selected to represent the
other six names, which are derivatives of the same root verb
“ghafara” (to forgive). *** A List of the 149 Good Names of Allah, Which Are Mentioned Directly in the Holy Quran The following is a list of the Good Names of Allah, which includes 149 Names this author has identified in the Holy Quran. However, there is no claim by this author that this is an exhaustive list. Other researchers are encouraged to continue the task of finding more of God's Names in the Holy Quran and their meanings, as their predecessors did before them. In this list, each Name was documented by providing some of the verse numbers it was mentioned in. Then, an explanation of the Name meaning was given on the bases of its meaning in the verse context. This was followed by explanations provided by the three renowned interpreters. Finally, explanations were also provided from the formerly referred to books, which explain the Good Names of Allah and His Attributes. It is noteworthy that knowledge about the Good Names of Allah can be applied to our everyday life. One way is calling on Allah by them, another way is being guided in our behaviors by the meanings of each Name, and a third way is including them in the names given to Muslim boys. The word ('abd) is used as a prefix with one of God’s Names. It means "worshipper," as explained in Chapter 7. "Worshippers By Choice Or Forced Slaves? Thus, "Abdullah" means "Worshipper of Allah," and "Abdul Ra'hman" means "Worshipper of The Beneficent" and so on. [35] 1. Allah: Allah (The God) Çááåõ "Allah" is the name which God has chosen for Himself, as stated in Verse 9 of Surat Al-Naml (Chapter 27), Verse 14 of Surat Taha (Chapter 20), and Verse 30 of Surat Al-Qassas (Chapter 28) of the Holy Quran (See the first section above for an extended explanation).
The word "Allah" means "The God," or "Al-Ilah" in Arabic. In addressing God, a Muslim may say in Arabic "Ilahi" (my God). However, Muslims usually refer to God with the definite article, Al, contracted with the noun it defines, to become Allah, thus addressing Him with "Ya Allah," which means "O Allah." This Good Name of God was mentioned in various forms in the Holy Quran 2,669 times. The Name of “Allah,” alone was mentioned 2,247 times in the verses and 113 times in the Basmalas, at the beginning of the Suras (Al-Tawba has no Basmala). It was also mentioned 309 times in other forms, as Allahumma: O Allah (5 times), Lillah: To Allah (143 times), Tallah: By Allah (9), Fallah: And Allah (6), Billah: By Allah (139), Falillah: And To Allah (6), Abillah: Of Allah (1). [36] Here are three verses, which mention the Name of "Allah" (1: 1), “Allahumma” (3: 26), and Lillah (57: 1), as examples:
ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö
(ÇáÝÇÊÍÉ ¡ 1: 1).
Þõáö Çááøóåõãøó ãóÇáößó Çáúãõáúßö
(Âá ÚãÑÇä ¡ 3:
26).
ÓóÈøóÍó áöáøóåö ãóÇ Ýöí
ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (ÇáÍÏíÏ
¡ 57: 1).
In the name of Allah, the Beneficent, the Merciful (Al-Fati’ha,
1: 1).
Say, "O Allah, Owner of Sovereignty” (Al-‘Imran, 3: 26). Whatever is in the heavens and Earth exalts Allah, and He is the Exalted in Might, the Wise (Al-'Hadeed, 57: 1). Al-Ghazali mentioned that this is the Greatest among all Names of Allah. Al-Qurtubi opined that the Greatest Name of Allah could be “Al-‘Hayyu.” However, he also argued that it could be “Allah.” He said that “Allah” has kept this Name exclusively to Himself and nobody else has been named as such. In addition, all of His other Names are attributes. Therefore, he concluded that the Name “Allah” maybe His Greatest Name. Nonetheless, Ibn Katheer opined that it maybe “Al-Qayyoom.” Al-Sha’rawi defined it as the Name which contains the divine attributes. One way to apply knowledge about this Good Name of Allah is calling on Him, saying “Ya Allah” or “Allahumma” (O, Allah). Another way is the acknowledgement that He is the only deity, Who is worthy of worship, obedience to His commands, and avoidance of His prohibitions. A third way is including this Greatest Name of God in a name given to Muslim boys, “'Abdullah.” The word ('abd) is used as the prefix, meaning "worshipper." Thus, "Abdullah" means "Worshipper of Allah."
It is important to note that nobody should be named "Allah" or any of His divine names, such as creation-related names, or any of His Good Names with the definite article (Al), or His compound names. However, a boy can be named with one of the Good Names of Allah which convey a human capability, but without the definite article (Al), such as Maalik, Kareem, and 'Ali. *** 2. Ilah: God ÅöáóÜٰåñ
"Ilah" means "God."
Al-Ilah (The God) is the Creator (Al-Muminoon, 23: 91), the
Lord (Al-Saffat, 37: 4-5), and the One Who can harm and
benefit (Al-Shu’ara, 26: 72-73).
Whoever knows Him as God, he/she behaves accordingly,
depending on Him, praising Him in good times and running to
Him for support in difficult times. This means that he/she
acknowledges that He is worthy of worship, and he/she does
so, in obedience to His command in verse 21: 25.
æóãóÇ ÃóÑúÓóáúäóÇ ãöä ÞóÈúáößó ãöä ÑøóÓõæáò ÅöáøóÇ
äõæÍöí Åöáóíúåö Ãóäøóåõ áóÇ
Åöáóٰåó ÅöáøóÇ
ÃóäóÇ ÝóÇÚúÈõÏõæäö
(ÇáÃäÈíÇÁ ¡
21: 25).
And We sent not before you any messenger except that We
revealed to him that, "There is no God (Ilah)
except Me. So, worship Me"
(Al-Anbiya, 21: 25).
When people recognize Him as
their God, they depend on Him, and turn to Him when they are
afraid or in need.
As a general term, the word “Ilah” (God) is mentioned 97
times, in the singular neutral form, in the Holy Quran. In
17 times, it is mentioned neutrally or as a reference to a
false god.
[37 ]
In 80 times, it is mentioned as a direct description of
Allah or in relation to Him, as in verse 43: 84:
æóåõæó ÇáøóÐöí Ýöí ÇáÓøóãóÇÁö
Åöáóٰåñ
æóÝöí ÇáúÃóÑúÖö Åöáóٰåñ ۚ
æóåõæó ÇáúÍóßöíãõ ÇáúÚóáöíãõ
(ÇáÒÎÑÝ ¡ 43: 84).
And it is Allah who is God (Ilah)
in the heaven, and on the Earth (He is) God (Ilah).
And He is the Wise, the Knowing (Al-Zukhruf, 43: 84).
It is also mentioned 11 times as “Ilahukum” (your God, for
plural addressees), once as “Ilahuna” (our God), and once as
“Ilahaka” (your God, for a singular addressee), as in verses
2: 133, 2: 163, and 29: 46, as follows:
ÞóÇáõæÇ äóÚúÈõÏõ
Åöáóٰåóßó æóÅöáóٰåó
ÂÈóÇÆößó ÅöÈúÑóÇåöíãó æóÅöÓúãóÇÚöíáó æóÅöÓúÍóÇÞó
ÅöáóٰåðÇ
æóÇÍöÏðÇ æóäóÍúäõ áóåõ ãõÓúáöãõæäó
(ÇáÈÞÑÉ ¡
2: 133).
æóÅöáóٰåõßõãú Åöáóٰåñ
æóÇÍöÏñ ۖ áøóÇ Åöáóٰåó
ÅöáøóÇ åõæó ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ
(ÇáÈÞÑÉ ¡
2: 163).
æóÅöáóٰåõäóÇ æóÅöáóٰåõßõãú
æóÇÍöÏñ æóäóÍúäõ áóåõ ãõÓúáöãõæäó
(ÇáÚäßÈæÊ ¡
29: 46).
(Children of Ya’coop) said, "We will worship your God (Ilahaka)
and the God (Ilah) of
your fathers, Ibrahim (Abraham), and Isma’il (Ishmael), and
Iss’haq (Isaac) - One God (Ilah).
And we are Muslims (in submission) to Him"
(Al-Baqara, 2: 133).
And your God (Ilahukum)
is One God (Ilah).
There is no (other) God (Ilah)
except Him, the Beneficent, the Merciful (Al-Baqara, 2:
163). And our God (Ilahuna) and your God (Ilahukum) is One; and we are Muslims (in submission) to Him (Al-‘Ankaboot, 29: 46).
Applying knowledge about this Good Name of Allah is
by calling upon Him, with it: “Ya Ilahi” (O, My God), asking
Him to extend His blessings, mercy, and favors to the
caller, in this life and the hereafter. This Good
Name of Allah can be included in a name given to boys, “Abdul-Ilah,”
as the word ('abd) is used as the prefix,
meaning "worshipper." Thus, "Abdul Ilah" means "Worshipper
of the God."
*** 3. Ilah Al-Nas (pronounced as illah annas): God of the People ÅöáóÜٰåõ ÇáäóÇÓö "Ilah Al-Nas" means "God of the People."
This Good Name of Allah was mentioned once in the Holy
Quran, in 114: 3. It means that He is the God, Who is
worshipped by the responsible categories of His intelligent
creations, namely angels in heavens, humans on Earth, and
jinn in between, as we read in verses 43: 84, 26: 23-23, and
114: 1-6.
æóåõæó ÇáøóÐöí Ýöí ÇáÓøóãóÇÁö
Åöáóٰåñ æóÝöí
ÇáúÃóÑúÖö Åöáóٰåñ ۚ
æóåõæó ÇáúÍóßöíãõ ÇáúÚóáöíãõ
(ÇáÒÎÑÝ ¡
43: 84).
ÞóÇáó ÝöÑúÚóæúäõ æóãóÇ ÑóÈøõ
ÇáúÚóÇáóãöíäó
ý﴿٢٣﴾þ
ÞóÇáó ÑóÈøõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ ۖ
Åöä ßõäÊõã ãøõæÞöäöíäó
ý﴿٢٤﴾
(ÇáÔÚÑÇÁ ¡
26: 23-24).
ÈöÓúãö Çááøóåö ÇáÑøóÍúãóٰäö ÇáÑøóÍöíãö
Þõáú ÃóÚõæÐõ ÈöÑóÈøö ÇáäøóÇÓö
ý﴿١﴾þ
ãóáößö ÇáäøóÇÓö
ý﴿٢﴾þ
Åöáóٰåö
ÇáäøóÇÓö
ý﴿٣﴾þ
ãöä ÔóÑøö ÇáúæóÓúæóÇÓö ÇáúÎóäøóÇÓö
ý﴿٤﴾þ
ÇáøóÐöí íõæóÓúæöÓõ Ýöí ÕõÏõæÑö ÇáäøóÇÓö
ý﴿٥﴾þ
ãöäó ÇáúÌöäøóÉö æóÇáäøóÇÓö
ý﴿٦﴾þ
(ÇáäÇÓ ¡
114: 1-6).
And it is He Who is )the
only(
God (Ilah)
in the heaven, and on the Earth (the only) God (Ilah).
And He is the Wise, the Knowing (Al-Zukhruf, 43: 84).
Said Pharaoh, "And what is the Lord of the worlds?" (23) (Moussa,
Moses) said, "The Lord of the heavens and the Earth and that
between them, if you should be convinced." (24) (Al-Shu’ara,
26: 23-24).
In the name of Allah, the Beneficent, the Merciful
Say, "I seek refuge with the Lord of the people, (1) The
Sovereign of the people. (2) The God (Ilah)
of the people, (3) From the evil of the retreating whisperer
- (4) Who whispers (evil) into the chests of the people -
(5) From among the jinn and the (human) people." (6) (Al-Nas,
114: 1-6).
Seeking refuge with the Lord of the people, their God,
cancels (does away with) the evil whispers of the Shaytan
(Satan). This is because Allah, praise to Him, has promised
that the Shaytan has no real power over the believers, who
worship their Lord, Allah, and rely on Him, as stated in
verses 17: 65 and 16: 99.
Åöäøó ÚöÈóÇÏöí áóíúÓó áóßó Úóáóíúåöãú ÓõáúØóÇäñ ۚ æóßóÝóìٰ
ÈöÑóÈøößó æóßöíáðÇ (ÇáÅÓÑÇÁ ¡
17: 65).
áóíúÓó áóåõ ÓõáúØóÇäñ Úóáóì ÇáøóÐöíäó ÂãóäõæÇ æóÚóáóìٰ
ÑóÈøöåöãú íóÊóæóßøóáõæäó (ÇáäÍá ¡ 16: 99).
Indeed, over My worshippers, there is for you (the Shaytan)
no authority. And sufficient is your Lord as Disposer of
affairs (Al-Issra, 17: 65).
Indeed, there is for him (the Shaytan) no authority over
those who have believed and rely upon their Lord (Al-Na’hl,
16: 99).
Seeking refuge with Allah (God)
is implemented by saying “ÃÚõæÐõ
ÈÇááåö ãöäó ÇáÔøóíúØóÇäö ÇáÑøóÌöíãö”
(I seek refuge with Allah from the stoned Shaytan) and by
reciting Surat Al-Nas (Chapter 114) of the Holy Quran. This
is in obedience to God’s command in the first verse (114: 1)
and in verse 7: 200,
which states:
æóÅöãøóÇ íóäÒóÛóäøóßó ãöäó ÇáÔøóíúØóÇäö äóÒúÛñ ÝóÇÓúÊóÚöÐú
ÈöÇááøóåö ۚ Åöäøóåõ ÓóãöíÚñ Úóáöíãñ
(ÇáÃÚÑÇÝ ¡
7: 200).
And if an evil whispering comes to you from
the Shaytan (Satan), then seek refuge with Allah.
Indeed, He is Hearing and Knowing (Al-A’araf, 7: 200). Finally, part of God’s mercy on His worshippers is that
He forgives them if they think about a Shaytan’s whispering,
as long as they do not speak about it (to others) or act on
it, as the Messenger of Allah, pbbuh, told us in a ‘Hadith.
[38] Applying knowledge about this Good Name of Allah is by calling upon Him, with it: “Ya Ilah Innas” (O, God of the People), asking Him to have mercy on or shield the caller from the bad deeds of other people. Part of this Good Name of Allah can be included in a name given to boys, “Abdul-Ilah,” (Worshipper of the God). However, nobody should be named as "Ilah" (God), with or without the definite article (Al), or “Ilah innas” (God of the People). *** 4. Al-Ra'hman (pronounced ar-ra'hman ): The Beneficent ÇáÑøóÍúãóÜٰäõ "Al-Ra'hman" is one of the divine names of Allah, which indicate His divineness (Godhood). "Al-Ra'hman" is pronounced as "ar-ra'hman," due to the contraction of the definite article "Al" with the noun, deleting the letter (l) and replacing it with the first letter of the defined noun, ( r ). This Good Name of Allah was mentioned 160 times in the Holy Quran, including Al-Basmala at the beginning of each Sura (Chapter). Without the Basmalas, “Al-Ra’hman” was mentioned 45 times in the Book of Allah. [39] It was mentioned three times together with Al-Ra'heem, thus confirming God's mercy to His creations. These are verses 1: 1 (Al-Basmala), 2: 163, and 59: 22, as follows: ÈöÓۡãö ٱááåö ٱáÑøóÍۡãóÜٰäö ٱáÑøóÍöíãö (ÇáÝÇÊÍÉ ¡ 1: 1). æóÅöáóٰåõßõãú Åöáóٰåñ æóÇÍöÏñ ۖ áøóÇ Åöáóٰåó ÅöáøóÇ åõæó ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ (ýÇáÈÞÑÉ ¡ 2: 163). åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó ۖ ÚóÇáöãõ ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ۖ åõæó ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ (ÇáÍÔÑ ¡ 59: 22). In the Name of Allah, the Beneficent, the Merciful (Al-Fati'ha, 1: 1). And your god is one God. There is no deity [worthy of worship] except Him, the Beneficent, the Merciful (Al-Baqara, 2: 163). He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Beneficent, the Merciful (Al-'Hashr, 59: 22). Al-Ghazali mentioned that the mercy of Allah is total in nature, meaning that He has willed to provide His creations with what they need, and He did that. It is also general, in the sense that it is covering those who deserve and those who don’t. The three renowned Islamic scholars, Al-Tabari, Al-Qurtubi and Ibn Katheer, said that “Al-Ra'hman” is a reference to God's mercy to all of His creations, as expressed in providing them with what they need. Ibn Katheer added that “Al-Ra’hman” means that He has extended His mercy to people by descending the Holy Quran on them and teaching them that which they needed to know about, for a successful lower life and a rewarding hereafter. Al-Sha’rawi summarized these meanings, saying: “Al-Ra’hman” is the One Who is Vast in His mercy to His creations, believers and disbelievers, during their lower life and in the hereafter. By looking at verses 20: 5-6 and 25: 59, we find that this Good Name of Allah is mentioned in reference to the creation of the heavens, Earth, and that which is in between them. He is the Creator of angels in heavens, humans on Earth, and the jinn in between them. He showered all these creatures, as well as all living beings, with His mercy, by sustaining and providing for all of them. Thus, He benefits all of His creations. Some translators translated "Al-Rahman" as “The Merciful” or "The Compassionate," both of which convey the correct meaning of His mercy to His creations. However, this author has found that "The Beneficent" is a more accurate translation on the basis of the above-mentioned explanation. ÇáÑøóÍúãóٰäõ Úóáóì ÇáúÚóÑúÔö ÇÓúÊóæóìٰ ý﴿٥﴾þ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ æóãóÇ ÊóÍúÊó ÇáËøóÑóìٰ ý﴿٦﴾ (Øå ¡ 20: 5-6). ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó æóãóÇ ÈóíúäóåõãóÇ Ýöí ÓöÊøóÉö ÃóíøóÇãò Ëõãøó ÇÓúÊóæóìٰ Úóáóì ÇáúÚóÑúÔö ۚ ÇáÑøóÍúãóٰäõ ÝóÇÓúÃóáú Èöåö ÎóÈöíÑðÇ (ÇáÝÑÞÇä ¡ 25: 59). The Most Merciful [who is] above the Throne established. (5) To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil (6) (Ta-Ha, 20: 5-6). He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful, so ask about Him one well informed (Al-Furqan, 25: 59). One of the useful applications of knowledge about this Good Name of Allah is by providing advice and guidance to those who are playful and disobedient, to return to the “Ra’hman,” so He would extend His mercy to them. It is also beneficial to call upon Him, saying: “Ya Ra’hman” (O, Allah, You are the Beneficent), and asking Him to include the caller and others among those who receive His mercy. This Good Name of Allah can be included in a name given to Muslim boys, “Abdul-Ra’hman” (Worshipper of the Beneficent). Girls can also be named as “Ra’hma” (mercy), which conveys a relationship to this Good Name of Allah. However, nobody should be named as "Al-Ra’hman" (the Beneficent), or “Ra’hman” (Beneficent), with or without the definite article (Al) because only Allah has this trait and capability, to benefit all of His creations. *** 5. Al-Ra'heem (pronounced as ar-ra'heem): The Merciful ÇáÑøóÍöíãõ
"Al-Raheem is pronounced as , ar-ra'heem, as the definite article "Al" is contracted with the noun, deleting the letter ( l ) and replacing it with the first letter of the defined noun, ( r ).
This Good Name of Allah was
mentioned 227 times in the Holy Quran,
with the definite article and without it,
including
Al-Basmala at the beginning of each Sura (Chapter). Without
the Basmalas, “Al-Ra’heem” was mentioned 114 times in the
Book of Allah (as Surat Al-Tawba has no Basmala).
This Good Name of Allah, "Al-Ra'heem," means “The Merciful.” It is an expression of God's attribute of mercy, with which He showers His creations, in His vast dominium. This Name also refers to His extra mercy and care to the believers, in this life and in the hereafter, as explained by the renowned Islamic scholars, Al-Qurtubi and Ibn Katheer, and as summarized by Al-Sha'rawi, who said that "Al-Ra'heem" is the giver of rewards which are many times more than the good deeds.
Realizing that He is “Al-Ra’heem” (The Merciful), Muslims
constantly ask Him for His Mercy on themselves, and on the
loved ones, whether living with them or deceased, encouraged
by His statement about that attribute in verse 33: 43, as
follows: åõæó ÇáøóÐöí íõÕóáøöí Úóáóíúßõãú æóãóáóÇÆößóÊõåõ áöíõÎúÑöÌóßõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæÑö ۚ æóßóÇäó ÈöÇáúãõÄúãöäöíäó ÑóÍöíãðÇ (ÇáÃÍÒÇÈ ¡ 33: 43).
It is He who confers blessing upon you, and His Angels pray
(to Him to do so), that He may bring you out from (various
degrees of) darkness into the light. And He is, to the
believers, Merciful (Al-A’hzab, 33:
43).
The Name of “Al-Ra’heem” (The Merciful) is mentioned alone
three times only, in verses 4: 29, 17: 66, and 33: 43.
Otherwise, it is mentioned together with another Good Name
of Allah in each verse, which helps us understand His mercy
to the believers. Thus, the Name of “Al-Ra’heem” (The
Merciful) was mentioned together with “Al-Ra’hman” (The
Beneficent) in each Basmala, which precedes every Sura
(Chapter) of the Holy Quran, as a confirmation of God’s
mercy for His creations. This is conveying to them that the
Holy Quran, which was descended on the Final Messenger,
Muhammed, pbbuh, is God’s Message and Mercy to the Worlds,
as stated in verses 21: 107 and 2: 163. æóãóÇ ÃóÑúÓóáúäóÇßó ÅöáøóÇ ÑóÍúãóÉð áøöáúÚóÇáóãöíäó (ÇáÃäÈíÇÁ ¡ 21: 107).æóÅöáóٰåõßõãú Åöáóٰåñ æóÇÍöÏñ ۖ áøóÇ Åöáóٰåó ÅöáøóÇ åõæó ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ ý (ÇáÈÞÑÉ ¡ 2: 163).
And We have not sent you, (O Muhammad), except as a mercy to
the worlds (Al-Anbiya, 21: 107). And your god is one God. There is
no other god except Him, the Beneficent, the Merciful (Al-Baqara,
2: 163).
The Name of “Al-Ra’heem” (The Merciful) was also mentioned
together with “Al-Ghafoor” (The Forgiving), in verse 15: 49,
to convey the meaning of forgiving sins of believers, as an
expression of mercy to them. Moreover, it came together with
“Al-Tawwab” (The Acceptant of Repentance), in verse 2: 160.
It was mentioned with “Al-Ra-oof” (The Kind) in verse 57: 9,
with “Al-‘Aziz” (The Exalted in Might) in verse30: 5, with
“Al-Barr” (The Source of Goodness) in verse 52: 28, and with
“Al-Wadood” (The Affectionate, The Loving) in verse 11: 90,
as follows:
äóÈøöÆú ÚöÈóÇÏöí Ãóäøöí ÃóäóÇ ÇáúÛóÝõæÑõ ÇáÑøóÍöíãõ ý (ÇáÍÌÑ ¡ 15: 49).ÅöáøóÇ ÇáøóÐöíäó ÊóÇÈõæÇ æóÃóÕúáóÍõæÇ æóÈóíøóäõæÇ ÝóÃõæáóٰÆößó ÃóÊõæÈõ Úóáóíúåöãú ۚ æóÃóäóÇ ÇáÊøóæøóÇÈõ ÇáÑøóÍöíãõ (ÇáÈÞÑÉ ¡ 2: 160).åõæó ÇáøóÐöí íõäóÒøöáõ Úóáóìٰ ÚóÈúÏöåö ÂíóÇÊò ÈóíøöäóÇÊò áøöíõÎúÑöÌóßõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæÑö ۚ æóÅöäøó Çááøóåó Èößõãú áóÑóÁõæÝñ ÑøóÍöíãñ (ÇáÍÏíÏ ¡ 57: 9).íóæúãó áóÇ íõÛúäöí ãóæúáðì Úóä ãøóæúáðì ÔóíúÆðÇ æóáóÇ åõãú íõäÕóÑõæäó ý ﴿٤١﴾þ ÅöáøóÇ ãóä ÑøóÍöãó Çááøóåõ ۚ Åöäøóåõ åõæó ÇáúÚóÒöíÒõ ÇáÑøóÍöíãõ ý﴿٤٢﴾þ (ÇáÏÎÇä ¡ 44: 42).ÅöäøóÇ ßõäøóÇ ãöä ÞóÈúáõ äóÏúÚõæåõ ۖ Åöäøóåõ åõæó ÇáúÈóÑøõ ÇáÑøóÍöíãõ (ÇáØæÑ ¡ 52: 28).æóÇÓúÊóÛúÝöÑõæÇ ÑóÈøóßõãú Ëõãøó ÊõæÈõæÇ Åöáóíúåö ۚ Åöäøó ÑóÈøöí ÑóÍöíãñ æóÏõæÏñ (åæÏ ¡ 11: 90).
(O Muhammed), inform My worshippers that I am
the Forgiving, the Merciful
(Al-‘Hijr, 15: 49).
Except for those who repent, and correct themselves, and
make evident (what they concealed). Those, I will accept
their repentance, and I am the
Acceptant of Repentance, the Merciful
(Al-Baqara, 2: 160). It is He, who sends down upon His
worshipper (Muhammad) verses of clear evidence, that He may
bring you out from (the degrees of) darkness into the light.
And indeed, Allah is to you Kind
and Merciful (Al-‘Hadeed,
57: 9).
Except those [believers] on whom Allah has mercy. Indeed, He
is the Exalted in Might, the
Merciful (Al-Dukhan,
44: 42).
Indeed, we used to supplicate to Him
before. Indeed, it is He who is
the Source of Goodness and Kindness, the Merciful"
(Al-Toor, 52: 28).
And ask forgiveness of your Lord and then repent to Him.
Indeed, my Lord is Merciful and
Affectionate (Loving)
(Hood, 11: 90). Applying knowledge about this Good Name of Allah is by showing mercy to others who need it, through providing them with what a person can provide, such as financial assistance, making efforts, or giving advice. It is useful also to call upon Allah, with this Name, addressing him: “Ya Ra’heem” (O, Allah, the Merciful), asking Him to extend His mercy on the caller, and others. This Good Name of Allah can be included in a name given to boys, “Abdul-Ra’heem” (Worshipper of the Merciful). A boy can also be named as "Ra'heem" (merciful), without the definite article (Al), as humans have the capability of being merciful. Likewise, girls can have this trait in their names. Thus, one of the common female Islamic names in relation to this Good Name of Allah is “Ra’hma” (mercy). Moreover, living up to the meanings of this Name means treating God’s creations with mercy, kindness, and care as possible. This includes humans and animals in general, as well as believers, the weak, and the young, in particular. ***
6.
Ar'hamu Al-Ra'himeen
(pronounced
as
ar'hamur ra'himeen):
The Most Merciful Among the Merciful
ÃóÑúÍóãõ ÇáÑøóÇÍöãöíäó
People may have mercy on each other, but Allah is more
Merciful than any of His Creations. So, for us to supplicate
for His mercy, it is best to invoke His
Good Name of “Ar’hamu Al-Ra’himeen” (The Most Merciful Among
the Merciful). This Name was mentioned four times
in the Holy Quran. In verse 7: 151, Moussa (Moses), peace be
upon him (pbuh), is supplicating to Allah, to admit him and
his brother into His Mercy, and to forgive them. This
happened when Moussa returned to find his people worshipping
the Calf. He was afraid of God’s anger and punishment.
Therefore, he supplicated to Him, using His attribute of
being “Ar’hamu Al-Ra’himeen” (The Most Merciful Among the
Merciful). In verse, 12: 64, Ya’coob (Jacob),
pbuh, is invoking this Good Name of Allah, to get the
maximum mercy and protection to his son, Binyameen. He was
distrustful of his sons who did not protect their brother,
Yousuf (Joseph) before. In verse 12: 92, Yousuf (Joseph), pbuh, is supplicating to Allah, to forgive his brothers, for that which they did to him, as He is “Ar’hamu Al-Ra’himeen.” In verse and 21: 83, Ayoob (Job), pbuh, is supplicating to the “The Most Merciful Among the Merciful,” to heal him of his disease.
ÞóÇáó ÑóÈøö ÇÛúÝöÑú áöí æóáöÃóÎöí æóÃóÏúÎöáúäóÇ Ýöí
ÑóÍúãóÊößó ۖ æóÃóäÊó ÃóÑúÍóãõ ÇáÑøóÇÍöãöíäó
(ÇáÃÚÑÇÝ ¡ 7: 151).
ÞóÇáó åóáú Âãóäõßõãú Úóáóíúåö ÅöáøóÇ ßóãóÇ ÃóãöäÊõßõãú
Úóáóìٰ ÃóÎöíåö ãöä ÞóÈúáõ ۖ ÝóÇááøóåõ ÎóíúÑñ ÍóÇÝöÙðÇ ۖ
æóåõæó ÃóÑúÍóãõ ÇáÑøóÇÍöãöíäó
(íæÓÝ ¡ 12: 64).
ÞóÇáó áóÇ ÊóËúÑöíÈó Úóáóíúßõãõ Çáúíóæúãó ۖ íóÛúÝöÑõ Çááøóåõ
áóßõãú ۖ æóåõæó ÃóÑúÍóãõ ÇáÑøóÇÍöãöíäó
(íæÓÝ ¡ 12: 92).
æóÃóíøõæÈó ÅöÐú äóÇÏóìٰ ÑóÈøóåõ Ãóäøöí ãóÓøóäöíó ÇáÖøõÑøõ
æóÃóäÊó ÃóÑúÍóãõ ÇáÑøóÇÍöãöíäó
(ÇáÃäÈíÇÁ ¡ 21: 83).
(Moses) said, "My Lord, forgive me and my brother and admit
us into Your mercy, for You are the most merciful of the
merciful" (Al-A’araf, 7: 151).
He said, "Should I entrust you with him except [under
coercion] as I entrusted you with his brother before? But
Allah is the best guardian, and He is the most merciful of
the merciful" (Yousuf, 12: 64).
He said, "No blame will there be upon you today. Allah will
forgive you; and He is the most merciful of the merciful" (Yousuf,
12: 92).
And (mention) Job, when he called to his Lord, "Indeed,
adversity has touched me, and you are the Most Merciful of
the merciful" (Al-Anbiya, 21: 83).
Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Ya Ar'hamu Ar-Ra'himeen (O, the Most Merciful Among the Merciful), asking Him to extend His mercy on the caller, and others. Nobody should be named with this Good Name of Allah, as only He is the Most Merciful among those of His creations who have this trait. However, part of this Good Name of Allah, “Al- Ra’heem,” can be included in a name given to boys, “Abdul-Ra’heem” (Worshipper of the Merciful). A boy can also be named as "Ra'heem" (merciful), without the definite article (Al), as humans have the capability of being merciful. Likewise, girls can have this trait in their names. Thus, one of the common female Islamic names in relation to this Good Name of Allah is “Ra’hma” (mercy). ***
7.
Khayr
Al-Ra'himeen
(pronounced
as
khayrur
ra'himeen):
The Best of the Merciful
ÎóíúÑõ
ÇáÑøóÇÍöãöíäó
“Khayr Al-Ra'himeen means “The Best of the
Merciful.”
This Good Name of Allah was mentioned twice in the Holy
Quran, in the same context of Surat Al-Muminoon (Chapter
23), verses 109 and 118.
In verse 23: 109, Allah, praise to Him, tells us that on the
Last Day, there will be a category of believers, who
worshipped Him during their lower life, and who used to call
upon Him for His forgiveness and His mercy, addressing him
as “Khayr Al-Ra'himeen (The Best of the Merciful).
These will be among the winners of an everlasting life in
His Paradise.
By contrast, there will be a category of the losers, who
will be everlasting in the Hell Fire. This will be their
punishment for their disbelief of Allah as well as for
ridiculing and laughing at the patient believers, who used
to address their Lord as “Khayr Al-Ra'himeen (The
Best of the Merciful), when they would ask for His
forgiveness and His mercy, as mentioned in verses 23:
103-111).
Then, Allah, praise to Him, concludes the Sura (Chapter)
with a confirmation that believers need to call upon Him for
forgiveness and mercy, with His Good Name of “Khayr
Al-Ra'himeen (The Best of the Merciful). Åöäøóåõ ßóÇäó ÝóÑöíÞñ ãøöäú ÚöÈóÇÏöí íóÞõæáõæäó ÑóÈøóäóÇ ÂãóäøóÇ ÝóÇÛúÝöÑú áóäóÇ æóÇÑúÍóãúäóÇ æóÃóäÊó ÎóíúÑõ ÇáÑøóÇÍöãöíäó (ÇáãÄãäæä ¡ 23: 109).æóÞõá ÑøóÈøö ÇÛúÝöÑú æóÇÑúÍóãú æóÃóäÊó ÎóíúÑõ ÇáÑøóÇÍöãöíäó (ÇáãÄãäæä ¡ 23: 118).Indeed, there was a party of My worshippers, who said: 'Our Lord, we have believed. So, forgive us and have mercy upon us, and You are the Best of the Merciful' (Al-Muminoon, 23: 109).And (O Muhammed), say, "My Lord, forgive (us) and have mercy (upon us), and You are the Best of the Merciful" (Al-Muminoon, 23: 118).Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Ya Khayru Ar-Ra'himeen (O, the Best Merciful Among the Merciful), asking Him to extend His mercy on the caller, and others. Nobody should be named with this Good Name of Allah, as only He is the Most Merciful among those of His creations who have this trait. However, part of this Good Name of Allah, “Al- Ra’heem,” can be included in a name given to boys, “Abdul-Ra’heem” (Worshipper of the Merciful). A boy can also be named as "Ra'heem" (merciful), without the definite article (Al), as humans have the capability of being merciful. Likewise, girls can have this trait in their names. Thus, one of the common female Islamic names in relation to this Good Name of Allah is “Ra’hma” (mercy).
8. Dhu Al-Ra'hma (pronounced as dhul ra'hma): The Possessor (Source) of Mercy Ðõæ ÇáÑøóÍúãóÉö "Dhu Al-Ra'hma" means the One Who is the Possessor (Source) of Mercy for all of His creations, praise to Him. This Good Name of Allah was mentioned in the Holy Quran twice, with definite article (Al), and once without it. In verse 6: 133, our Lord, praise to Him, says that He is in no need of His creations to worship Him. However, because He is the Possessor (Source) of Mercy, He has not caused the disobedient and oppressive humans to disappear from the face of the Earth, while He is capable of doing that and of replacing them with others. In verse 18: 58, Allah, praise to Him, reminds us that due to His forgiveness and mercy, He has not hastened punishment for the obstinate, who refuse the signs of their Lord, in this life. Rather, He has willed to delay their punishment till the Day of Reckoning, giving them the opportunity to believe in Him and to ask for His forgiveness, during this life. In verse, 6: 147, Allah, praise to Him, tells His Messenger, pbbuh, to say to the disbelievers that the mercy of Allah is vast, waiting for them if they believe and ask for it. However, if they insist on their disbelief, they will be inevitably punished, in the hereafter. æóÑóÈøõßó ÇáúÛóäöíøõ Ðõæ ÇáÑøóÍúãóÉö ۚ Åöä íóÔóÃú íõÐúåöÈúßõãú æóíóÓúÊóÎúáöÝú ãöä ÈóÚúÏößõã ãøóÇ íóÔóÇÁõ ßóãóÇ ÃóäÔóÃóßõã ãøöä ÐõÑøöíøóÉö Þóæúãò ÂÎóÑöíäó (ÇáÃäÚÇã ¡ 6: 133). æóÑóÈøõßó ÇáúÛóÝõæÑõ Ðõæ ÇáÑøóÍúãóÉö ۖ áóæú íõÄóÇÎöÐõåõã ÈöãóÇ ßóÓóÈõæÇ áóÚóÌøóáó áóåõãõ ÇáúÚóÐóÇÈó ۚ Èóá áøóåõã ãøóæúÚöÏñ áøóä íóÌöÏõæÇ ãöä Ïõæäöåö ãóæúÆöáðÇ (ÇáßåÝ ¡ 18: 58).ÝóÅöä ßóÐøóÈõæßó ÝóÞõá ÑøóÈøõßõãú Ðõæ ÑóÍúãóÉò æóÇÓöÚóÉò æóáóÇ íõÑóÏøõ ÈóÃúÓõåõ Úóäö ÇáúÞóæúãö ÇáúãõÌúÑöãöíäó (ÇáÃäÚÇã ¡ 6: 147).And your Lord is the Free of need, the Possessor of Mercy. If He wills, he can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people (Al-An’am, 6: 133). And your Lord is the Forgiving, the Possessor of Mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape (Al-Kahf, 18: 58). So, if they disbelieve you, (O Muhammad), say, "Your Lord is a Possessor of Vast Mercy; but His punishment cannot be repelled from the people who are criminals" (Al-An’am, 6: 147). Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Ya Allha Anta Dhur Ra’hma” (O, Allah, You are the Possessor and Source of Mercy), asking Him to extend His mercy on the caller, and the dear others, living and dead. Nobody should be named with this Good Name of Allah, as only He is the Possessor and Source of Mercy. However, part of this Good Name of Allah, “Al- Ra’heem,” can be included in a name given to boys, “Abdul- Ra’heem” (Worshipper of the Merciful). A boy can also be named as "Ra'heem" (merciful), without the definite article (Al), as humans have the capability of being merciful. Likewise, girls can have this trait in their names. Thus, one of the common female Islamic names in relation to this Good Name of Allah is “Ra’hma” (mercy). ***
"Al-Malik" (the King, the Sovereign) is an adjectival name, derived from the root verb “malaka” (to own, rule over, and enjoy sovereignty). It conveys the meaning of the absolute ruler over His kingdom (sovereignty), which includes the Heavens, the Earth, what is in between them, the Chair, the Throne, and the creations living in them. He is the King of this life and the King of the Hereafter, as mentioned in verses 67: 1 and 40: 16, as well as in the ‘Hadith of the Prophet, pbbuh. [40]
ÊóÈóÇÑóßó ÇáøóÐöí ÈöíóÏöåö
Çáúãõáúßõ æóåõæó Úóáóìٰ ßõáøö ÔóíúÁò ÞóÏöíÑñ
(Çáúãõáúß ¡
67: 1).
íóæúãó åõã ÈóÇÑöÒõæäó ۖ áóÇ íóÎúÝóìٰ Úóáóì Çááøóåö ãöäúåõãú
ÔóíúÁñ ۚ áøöãóäö Çáúãõáúßõ
Çáúíóæúãó ۖ áöáøóåö ÇáúæóÇÍöÏö ÇáúÞóåøóÇÑö
ý(ÛÇÝÑ
¡
40: 16).
Blessed is He in Whose Hand is the
dominion (of the
Universe), and Who is Capable of (doing) everything (Al-Mulk,
67: 1).
The Day they come forth nothing concerning them will be
concealed from Allah. To whom belongs
Sovereignty this Day? To
Allah, the One, the Subduer (Ghafir, 40: 16).
This Good Name of Allah (The
King, The Sovereign) was mentioned four times in the Holy
Quran, in 20: 114; 23: 116; 59: 23; 62: 1, as follows:
ÝóÊóÚóÇáóì Çááøóåõ
Çáúãóáößõ
ÇáúÍóÞøõ ۗ æóáóÇ ÊóÚúÌóáú ÈöÇáúÞõÑúÂäö ãöä ÞóÈúáö Ãóä
íõÞúÖóìٰ Åöáóíúßó æóÍúíõåõ ۖ æóÞõá ÑøóÈøö ÒöÏúäöí ÚöáúãðÇ
(Øå ¡
20: 114).
ÝóÊóÚóÇáóì Çááøóåõ
Çáúãóáößõ
ÇáúÍóÞøõ ۖ áóÇ Åöáóٰåó ÅöáøóÇ åõæó ÑóÈøõ ÇáúÚóÑúÔö
ÇáúßóÑöíãö
(ÇáãÄãäæä ¡
23:
59).
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó
ÅöáøóÇ åõæó
Çáúãóáößõ
ÇáúÞõÏøõæÓõ ÇáÓøóáóÇãõ ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ ÇáúÚóÒöíÒõ
ÇáúÌóÈøóÇÑõ ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ
íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59: 23).
íõÓóÈøöÍõ áöáøóåö ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáúÃóÑúÖö
Çáúãóáößö
ÇáúÞõÏøõæÓö ÇáúÚóÒöíÒö ÇáúÍóßöíãö
(ÇáÌãÚÉ ¡
62: 1).
So high (above all) is Allah,
the
King
(Sovereign),
the Truth. And (O Muhammad), do not hasten with (the
recitation of the Quran before its revelation is completed
to you, and say, "My Lord, increase me in knowledge" (Ta-Ha,
20: 114).
So exalted is Allah, the
King
(Sovereign),
the Truth. There is no deity except Him, Lord of the Throne,
the Noble (Al-Muminoon, 23: 59).
He is Allah, other than whom
there is no deity, the
King
(Sovereign),
the Holy, the Peace, the Bestower of Faith, the Dominant,
the Exalted in Might, the Compeller, the Superior. Exalted
is Allah above whatever they associate with Him (Al-‘Hashr,
59: 23).
Whatever is in the heavens and
whatever is on the earth is exalting Allah, the
King
(Sovereign),
the Holy, the Exalted in Might, the Wise (Al-Jumu’a, 62: 1).
In addition, this Good Name of
Allah “Al-Malik”
(The King, the Sovereign) was mentioned as the first Name of
Allah in verse 23 of Surat Al-‘Hashr (Chapter 59) of the
Holy Quran, which is the Sura that includes 19 of the Good
Names of Allah in its three last verses, as follows: åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó ۖ ÚóÇáöãõ ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ۖ åõæó ÇáÑøóÍúãóٰäõ ÇáÑøóÍöíãõ ý﴿٢٢﴾þ åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó Çáúãóáößõ ÇáúÞõÏøõæÓõ ÇáÓøóáóÇãõ ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó ý﴿٢٣﴾þ åõæó Çááøóåõ ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ ÇáúãõÕóæøöÑõ ۖ áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóìٰ ۚ íõÓóÈøöÍõ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ ý﴿٢٤﴾þ (ÇáÍÔÑ ¡ 59: 22-24).He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Beneficent, the Merciful. (22) He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Believer, the Dominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. (23) He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the Good Names. Whatever is in the heavens and the Earth is exalting Him. And He is the Exalted in Might, the Wise. (24) (Al-‘Hashr, 59: 22-24).Al-Ghazali, may Allah have mercy on his soul, succinctly summarized an application of the meaning of this Good Name of Allah to people. He said that worshippers of Allah can achieve sovereignty in this sense if they do not allow anything else to control their behaviors, other than Allah. They should not allow their lust, anger, or any desires to possess them. In addition, they should be in control of the various organs of their body, particularly their tongues (to speak rightly), eyes (to see what’s allowed), and hands (to use them in doing good deeds). Only then, they may possess the rank of sovereignty in their lower life, which gets them closer to Allah, praise to Him, in the hereafter. Calling on Allah, with this Good Name maybe by saying: "Ya Malik Al-Milook, wa Sa’hib Al-Malakoot" (O, King of kings and Sovereign over Your Dominion), and asking Him to extend His protection to the caller and others. This Good Name of Allah can be included in a name given to boys, “Abdul-Malik” (Worshipper of Allah, the King of this life and the hereafter). Although no Muslim is named as “Malik” (King), a person may become a king over a country or a profession, then they may be called so, as a title, but not a name. Living up to the meanings of this Name means treating subjects or subordinates with kindness and care, as well as ruling over people and between them according to the commands of Allah, praise to Him. *** 10. Al-Maleek: The Great King, the The Great Sovereign Çáúãóáöíßõ"Al-Maleek" (the Great King, the
Great Sovereign) is an adjectival name, derived from the
root verb “malaka” (to own, rule over, and enjoy
sovereignty). It is also an amplified form of the adjectival
name “Malik” (King, Sovereign), which shares the same root
verb. So, this Good Name of Allah means that He, praise to Him, is the Greatest King, the Greatest Sovereign, Who rules over all of His creations, and Who is capable of doing anything He wills (See other meanings mentioned about Al-Malik above). This Good Name of Allah was mentioned once in the Holy Quran, in verse 54: 55, which describes where the righteous will be living in the hereafter, as follows: Åöäøó ÇáúãõÊøóÞöíäó Ýöí ÌóäøóÇÊò æóäóåóÑò ý ﴿٥٤﴾þ Ýöí ãóÞúÚóÏö ÕöÏúÞò ÚöäÏó ãóáöíßò ãøõÞúÊóÏöÑò ý﴿٥٥﴾þ (ÇáÞãÑ ¡ 54: 54-55).Indeed, the righteous will be (living) in gardens and (beside) rivers, (54) In a seat of honor, near a Great King (Great Sovereign), Perfect in Ability. (55) (Al-Qamar, 54: 55).*** 11. Maalik Yawm Al-Deen" (pronounced as maaliku yawmud deen): The Owner of the Day of Accountability ãóÇáößõ íóæúãö ÇáÏöøíäö
This Good Name of Allah was mentioned in the Holy Quran once,
in verse 1: 4. It comes as the fifth in the sequence of
these Good Names, after Allah, Al-Ra’hman (the Beneficent),
Al-Ra’heem (the Merciful), and Rab Al-‘Alameen (the Lord of
the Worlds).
ÈöÓúãö Çááøóåö ÇáÑøóÍúãóٰäö ÇáÑøóÍöíãö
ý﴿١﴾þ
ÇáúÍóãúÏõ áöáøóåö ÑóÈøö ÇáúÚóÇáóãöíäó
ý﴿٢﴾þ
ÇáÑøóÍúãóٰäö ÇáÑøóÍöíãö
ý﴿٣﴾þ
ãóÇáößö íóæúãö ÇáÏøöíäö
ý﴿٤﴾þ
(ÇáÝÇÊÍÉ ¡
1: 4).
In the name of Allah, the Beneficent, the Merciful. (1)
Praise is (due) to Allah, Lord of the Worlds - (2) The
Beneficent, the Merciful, (3)
Owner (Sovereign) of the Day of Accountability
(4)
(Al-Fati’ha, 1: 1-4).
“Maalik
Yawm Al-Deen"
means that He alone is the Owner of His vast dominium on the
Day of Accountability. His creations may possess different
forms of ownership during their lower life, including
property, wealth, influence, and power. However, they come
on the Day of Accountability helpless, powerless, and
without any form of ownership they used to have, except
their deeds. If their deeds were good, then they will be
rewarded an everlasting life in Paradise, as the Owner of
the Day of Accountability has promised them. But, if they
disbelieved in Allah and His signs during their lower life,
then they will face a humiliating punishment in the Hell
Fire, as stated in verses 22: 56-57.
Çáúãõáúßõ íóæúãóÆöÐò áøöáøóåö íóÍúßõãõ Èóíúäóåõãú ۚ
ÝóÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ ÇáÕøóÇáöÍóÇÊö Ýöí ÌóäøóÇÊö
ÇáäøóÚöíãö
ý﴿٥٦﴾þ
æóÇáøóÐöíäó ßóÝóÑõæÇ æóßóÐøóÈõæÇ ÈöÂíóÇÊöäóÇ ÝóÃõæáóٰÆößó
áóåõãú ÚóÐóÇÈñ ãøõåöíäñ
ý﴿٥٧﴾þ
(ÇáÍÌ ¡
22: 56-57).
Ownership (Sovereignty) that Day is for Allah; He will judge
between them. So, they who believed and did good deeds will
be in the Gardens of Pleasure. (56) And they who disbelieved
and denied Our signs - for those there will be a humiliating
punishment. (57) (Al-Haj, 22: 56).
“Yawm Al-Deen" is also the Day of Judgment among humans and
jinn, as well as among angels, about that which they
disputed about during the lower life. They will stand before
the Owner of that Day, Who will judge among them. They will
not be able to speak until they will be permitted to do so
by the “Beneficent.” Even then, they will only say that
which is correct, as stated in verses 22: 17,
11:
19, 39: 75, and 78: 38,
as follows:
Åöäøó ÇáøóÐöíäó ÂãóäõæÇ æóÇáøóÐöíäó åóÇÏõæÇ æóÇáÕøóÇÈöÆöíäó
æóÇáäøóÕóÇÑóìٰ æóÇáúãóÌõæÓó æóÇáøóÐöíäó ÃóÔúÑóßõæÇ Åöäøó
Çááøóåó
íóÝúÕöáõ Èóíúäóåõãú
íóæúãó ÇáúÞöíóÇãóÉö ۚ Åöäøó Çááøóåó Úóáóìٰ ßõáøö ÔóíúÁò
ÔóåöíÏñ
(ÇáÍÌ ¡
22: 17).
... æóÊóãøóÊú ßóáöãóÉõ ÑóÈøößó áóÃóãúáóÃóäøó Ìóåóäøóãó ãöäó
ÇáúÌöäøóÉö æóÇáäøóÇÓö
ÃóÌúãóÚöíäó
(åæÏ ¡ 11: 119).
æóÊóÑóì
ÇáúãóáóÇÆößóÉó
ÍóÇÝöøíäó ãöäú Íóæúáö ÇáúÚóÑúÔö íõÓóÈöøÍõæäó ÈöÍóãúÏö
ÑóÈöøåöãú ۖ
æóÞõÖöíó Èóíúäóåõã ÈöÇáúÍóÞöø
æóÞöíáó ÇáúÍóãúÏõ áöáøóÜåö ÑóÈöø ÇáúÚóÇáóãöíäó
(ÇáÒãÑ ¡
39:
75).
íóæúãó íóÞõæãõ ÇáÑøõæÍõ æóÇáúãóáóÇÆößóÉõ
ÕóÝøðÇ ۖ
áøóÇ íóÊóßóáøóãõæäó
ÅöáøóÇ ãóäú ÃóÐöäó áóåõ ÇáÑøóÍúãóÜٰäõ æóÞóÇáó ÕóæóÇÈðÇ
(ÇáäÈà ¡
78: 38).
On the Day of Rising, Allah will certainly
judge among those
who believe, and those who became Jews, and Sabaeans, and
Christians, and Magians, and those who associate others with
Allah (in His Divinity). Surely, Allah watches over
everything (Al-Zumar, 39: 75).
… and the word of your Lord is to be fulfilled that, "I will
surely fill Hell with
jinn and humans
all together" (Hood, 11: 119).
And you will see the angels surrounding the Throne, exalting
their Lord with praise. And
it will be judged among them
in truth, and it will be said, "Praise to Allah, Lord of the
Worlds." (75) (Al-Zumar, 39: 75).
The Day that the Spirit (Jibril) and the angels will stand
in rows,
they will not speak,
except for one whom the Beneficent permits, and he will say
(that which is) correct (Al-Naba, 78: 38). Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Ya Maaliku Yawmud Deen" (O, the Owner of the Day of Accountability), asking Him to extend His mercy on the caller, and others, on that Day. Only Allah, praise to Him, is "Maaliku Yawmud Deen" (The Owner of the Day of Accountability). So, nobody should be called as such except Him. However, part of this Good Name of Allah can be included in a name given to boys, “Abdul-Maalik” (Worshipper of Allah, the Owner of the Day of Accountability). A boy can also be named as "Maalik" (owner), without the definite article (Al), as humans have the capability of being owners of some property during their lower life on Earth. ***
12.
Maalik Al-Mulk:
The Owner of the Dominion
ãóÇáößõ Çáúãõáúßö
Þõáö Çááøóåõãøó
ãóÇáößó Çáúãõáúßö
ÊõÄúÊöí Çáúãõáúßó ãóä ÊóÔóÇÁõ
æóÊóäÒöÚõ Çáúãõáúßó ãöãøóä ÊóÔóÇÁõ æóÊõÚöÒøõ ãóä ÊóÔóÇÁõ
æóÊõÐöáøõ ãóä ÊóÔóÇÁõ ۖ ÈöíóÏößó ÇáúÎóíúÑõ ۖ Åöäøóßó Úóáóìٰ
ßõáøö ÔóíúÁò ÞóÏöíÑñ
ý(Âáö
ÚöãúÑóÇä ¡ 3: 26). Say: "O Allah, Owner of the Dominion, You give sovereignty (on parts of it) to whom You will and You take sovereignty (on parts of it) away from whom You will. You honor whom You will, and You humiliate whom You will. In Your hand is (all) good. Indeed, You are Capable over everything (Aal-‘Imran, 3: 26).
In his interpretation of this verse (3: 26), Al-Qurtubi
mentioned the definitions of Mujahid and Al-Zajaj of “Al-Mulk”
(the Dominion), as the Prophethood, dominance, wealth,
people and their possessions, lower life, and the hereafter.
He added that it is a reference to giving the territories of
the Persian and Roman empires to Muslims, to rule them by
God’s commands.
The three interpreters mentioned that it is a reference to
giving the final Message of “Maalik Al-Mulk” (the Owner of
the Dominion), the Holy Quran, to humanity through His final
Messenger, Muhammed, pbbuh. Thus, He denied this greatest
honor to the Children of Israeli, who used to have Messages
of Allah sent through Messengers and Prophets from among
them. This was because of their disobedience, killing
Prophets, and rejection of Eissa (Jesus), peace be upon him.
The word “Mulk” (Dominion) is mentioned four times in the
Holy Quran, in relation to God’s ownership of His vast
Dominion, during the lower life of His creations and in the
hereafter, as mentioned earlier in verses 67: 1 and 40: 16.
It is also mentioned in verse 6: 73, which states God’s
Ownership of the Dominion when the Trumpet is blown, at the
Beginning of the Last Day, as well as in verse 17: 111,
which confirms that He has no partners in His Ownership of
the Dominion.
... æóáóåõ
Çáúãõáúßõ
íóæúãó íõäÝóÎõ Ýöí ÇáÕøõæÑö ۚ ÚóÇáöãõ ÇáúÛóíúÈö
æóÇáÔøóåóÇÏóÉö ۚ æóåõæó ÇáúÍóßöíãõ ÇáúÎóÈöíÑõ
(ÇáÃäÚÇã ¡ 6: 73).
æóÞõáö ÇáúÍóãúÏõ áöáøóåö ÇáøóÐöí áóãú
íóÊøóÎöÐú æóáóÏðÇ æóáóãú íóßõä áøóåõ ÔóÑöíßñ Ýöí
Çáúãõáúßö
æóáóãú íóßõä áøóåõ æóáöíøñ ãøöäó ÇáÐøõáøö ۖ æóßóÈøöÑúåõ
ÊóßúÈöíÑðÇ
ý(ÇáÅÓÑÇÁ
¡ 17: 111).
… and His is the Dominion (on) the Day the Horn is blown. (He is) Knower of the unseen and the witnessed, and He is the Wise, the Expert (Al-An’am, 6: 73).
And say: "Praise to Allah, who has not taken a son, and has had no partner in the Dominion, and has no protector out of weakness, and glorify Him with (great) glorification" (Al-Issra, 17: 111).Applying knowledge about this Good Name of Allah is by calling upon Him, with it, "Ya Maalik Al-Mulk" (O, the Owner of the Dominion), then asking for His blessing in what the caller is attempting to get from this life’s temporary property. More important is learning a lesson from seeing ownership being exchanged among people, as it is being taken from some of them and given to others. Only Allah, praise to Him, is "Maalik Al-Mulk" (The Owner of the Dominion). So, nobody should be called as such except Him. However, part of this Good Name of Allah can be included in a name given to boys, “Abdul-Maalik” (Worshipper of Allah, the Owner of the Dominion). A boy can also be named as "Maalik" (owner), without the definite article (Al), as humans have the capability of being owners of some property during their lower life on Earth. Applying knowledge about this Good Name of Allah is by calling upon Him, with it, "Ya Maalik Al-Mulk" (O, the Owner of the Dominion), then asking for His blessing in what the caller is attempting to get from this life’s temporary property. More important is learning a lesson from seeing ownership being exchanged among people, as it is being taken from some of them and given to others. ***
13. Al-Quddoos: The Holy ÇáúÞõÏøõæÓõ
“Al-Quddoos” means “The Holy.” It is one of the Good Names
of Allah, which was mentioned twice in the Holy Quran, in
verses 59: 23 and 62: 1, as follows:
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó
ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ
ÇáÓøóáóÇãõ ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ
ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59:
23).ý
íõÓóÈøöÍõ áöáøóåö ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáúÃóÑúÖö
Çáúãóáößö
ÇáúÞõÏøõæÓö
ÇáúÚóÒöíÒö ÇáúÍóßöíãö (ÇáÌãÚÉ ¡
62: 1). He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
Whatever is in the heavens and
whatever is on the earth is exalting Allah, the
King (Sovereign),
the Holy,
the Exalted in Might, the Wise (Al-Jumu’a, 62: 1). “Al-Quddoos” (The Holy) is the absolute in His perfection, beauty, and majesty. He is impeccable, in the sense that He is the One Who is unattainable by any description, and He is not realized by senses, or imagination, or conscience, or thought, as defined by Al-Ghazali. The three renowned interpreters of the Holy Quran agreed that "Al-Quddoos" (the Holy) also means the Blessed, the Pure in Cleanliness and Perfection, and the One Who is exalted, praised, and glorified by the angels.
In his book, “Al-Asna,” Al-Qurtubi, explained that
"Al-Quddoos" (the Holy) means the Pure and the Blessed,
based on the meaning of the two words “holy” and “blessed”
in verses 5: 21 and 21: 81, as follows:
íóÇ Þóæúãö ÇÏúÎõáõæÇ
ÇáúÃóÑúÖó ÇáúãõÞóÏøóÓóÉó
ÇáøóÊöí ßóÊóÈó Çááøóåõ áóßõãú æóáóÇ ÊóÑúÊóÏøõæÇ Úóáóìٰ
ÃóÏúÈóÇÑößõãú ÝóÊóäÞóáöÈõæÇ ÎóÇÓöÑöíäó
(ÇáãÇÆÏÉ ¡ 5: 21).
æóáöÓõáóíúãóÇäó ÇáÑøöíÍó ÚóÇÕöÝóÉð
ÊóÌúÑöí ÈöÃóãúÑöåö Åöáóì ÇáúÃóÑúÖö ÇáøóÊöí
ÈóÇÑóßúäóÇ ÝöíåóÇ ۚ
æóßõäøóÇ Èößõáøö ÔóíúÁò ÚóÇáöãöíäó
ý(ÇáÃäÈíÇÁ
¡
21:
81).
O my people, enter
the
Holy Land,
which Allah has assigned to you, and do not turn back, and
(thus) become losers" (Al-Ma-ida, 5:
21).
And to Sulayman (Solomon), (We subjected) the wind, blowing
forcefully, proceeding by his command toward
the land which We had blessed.
And We are ever, of all things, Knowing (Al-Anbiya, 21: 81).
Moreover, "Al-Quddoos" (the Holy) is the One Who is exalted,
praised, and glorified by the angels, as an acknowledgement
of Him as their God and Lord, and the God and Lord of all
creations in His vast Dominion, as mentioned in verse 2: 30
and in the above-mentioned verse 62: 1.
æóÅöÐú ÞóÇáó ÑóÈøõßó áöáúãóáóÇÆößóÉö Åöäøöí ÌóÇÚöáñ Ýöí
ÇáúÃóÑúÖö ÎóáöíÝóÉð ۖ ÞóÇáõæÇ ÃóÊóÌúÚóáõ ÝöíåóÇ ãóä íõÝúÓöÏõ
ÝöíåóÇ æóíóÓúÝößõ ÇáÏøöãóÇÁó æóäóÍúäõ
äõÓóÈøöÍõ ÈöÍóãúÏößó æóäõÞóÏøöÓõ áóßó ۖ
ÞóÇáó Åöäøöí ÃóÚúáóãõ ãóÇ áóÇ ÊóÚúáóãõæäó
(ÇáÈÞÑÉ ¡
2: 30).
And [mention, O Muhammad], when
your Lord said to the angels, "Indeed, I will make upon the
earth a successive authority." They said, "Will You place
upon it one who causes corruption therein and sheds blood,
while
we declare Your praise and sanctify You?"
Allah said, "Indeed, I know that which you do not know
(Al-Baqara, 2: 30).
in reference to the Senior Angel, Jibril, peace to him. He
is described in the Holy Quran as "Al-Rrou’h Al-Qudus,"
(pronounced as “Arrou’h Al-Qudus"), which means the Holy
Spirit, in reference to his purity and perfection in
conveying the messages of Allah to His human Messengers.
Thus, is a reference to the Holiness, Purity and Perfection
of Allah, praise to him.
“Al-Qudus”
is another variant of "Al-Quddoos," as mentioned in verse
16: 102, which describes the angel Jibril, peace be to him,
“as Rrou’h Al-Qudus" (Spirit of the Holy), and verse 19: 17,
which confirms that he is the Spirit of Allah, praise to
Him.
Þõáú äóÒøóáóåõ
ÑõæÍõ ÇáúÞõÏõÓö
ãöä ÑøóÈøößó ÈöÇáúÍóÞøö áöíõËóÈøöÊó ÇáøóÐöíäó ÂãóäõæÇ
æóåõÏðì æóÈõÔúÑóìٰ áöáúãõÓúáöãöíäó
(ÇáäÍá ¡ 16: 102).
ÝóÇÊøóÎóÐóÊú ãöä Ïõæäöåöãú ÍöÌóÇÈðÇ ÝóÃóÑúÓóáúäóÇ ÅöáóíúåóÇ
ÑõæÍóäóÇ
ÝóÊóãóËøóáó áóåóÇ ÈóÔóÑðÇ ÓóæöíøðÇ
(ãÑíã ¡
19: 17).
Say, (O Muhammad), "The
Spirit of the Holy”
has brought it down from your Lord in truth, to make firm
those who believe, and as guidance, and good tidings to the
Muslims
(Al-Na’hl, 16: 102).
And she took, in seclusion from them, a screen. Then, We sent to her Our Spirit (Jibril), and he represented himself to her as a well-proportioned man (Maryam, 19: 17). Thus, Allah, praise to Him, is "Al-Quddoos" (the Holy), the absolute in His perfection, beauty, and majesty. He is pure, blessed, exalted, praised, and glorified by all of His intelligent creations, including the angels, humans, and jinn, as an acknowledgement of His Godhood, His countless bounties, and His favors to them. Believers can implement some of meanings contained in this Good Name of Allah by doing their best to make their deeds as perfect, beautiful, dignified, and well-done as possible. They should satisfy their needs within what their Lord, Allah, has allowed. They also need to be thinking all the time about their Creator, His Dominion, and what He has prepared for His creations in the hereafter. They should perform their responsibilities at home, work, and society with at most seriousness, avoiding distraction by entertainment and other time-wasting, aimless activities, following the Prophet’s teachings, pbbuh, who said: “Indeed, Allah, praise to Him, is beautiful and He loves beauty. He (also) loves high manners and hates low behaviors.” [41] A believer can also apply knowledge about this Good Name of Allah by calling upon Him, with it, "Ya Quddoos” (O, Holy), and asking Him to extend His blessings and favors on the caller and others, in this world and in the hereafter. Only Allah, praise to Him, is "Al-Quddoos" (The Holy). So, nobody should be called as such except Him. However, this Good Name of Allah can be included in a name given to boys, “Abdul-Quddoos” (Worshipper of the Holy). ***
14. Al-Salam (pronounced as as-salam): The Peace ÇáÓøóáóÇãõ
"Al-Salam" (pronounced as as-salam) means "The Peace."
Allah, praise to Him, is the Peace and the source of peace
to His creations. His Message of Peace (Islam) has been
conveyed to humanity through his Messengers, peace be upon
them. Following His commands helps His creations to live in
peace and safety during their lower life and to get to His
ultimate House of Peace (Paradise) in the hereafter.
Moreover, "Al-Salam" means that Allah, praise to Him, is
safe from any shortcomings or defects, which warrants His
glorification by His creations in the heavens and the Earth.
It also means that He has promised His creations not to do
injustice to them (Younus, 10: 44). Further, it refers to
His greeting of believers in His Paradise, with the word of
“Peace" (Al-A’hzab, 33: 44).
[42]
This Good Name of Allah was mentioned once in the Holy
Quran, in verse 59: 23.
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ
ÇáÓøóáóÇãõ
ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ
ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59: 23).ý He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
The word “Al-Salam” (Peace) is also mentioned six more times
in the Holy Quran, showing different aspects of the meaning
of “peace.” Thus, it means greeting people with the word of
“peace” in verse 4: 94, the path of peace (safety) in 5: 16,
Paradise in 6: 127 and 10: 25, blessing in 19: 33, and glad
tiding to the followers of God’s guidance in 20: 47.
æóáóÇ ÊóÞõæáõæÇ áöãóäú
ÃóáúÞóìٰ
Åöáóíúßõãõ
ÇáÓøóáóÇãó
áóÓúÊó ãõÄúãöäðÇ
(ÇáäÓÇÁ ¡
4: 94).
(æóßöÊóÇÈñ ãøõÈöíäñ)
ýíóåúÏöí
Èöåö Çááøóåõ ãóäö ÇÊøóÈóÚó ÑöÖúæóÇäóåõ
ÓõÈõáó ÇáÓøóáóÇãö
æóíõÎúÑöÌõåõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæÑö ÈöÅöÐúäöåö
æóíóåúÏöíåöãú Åöáóìٰ ÕöÑóÇØò ãøõÓúÊóÞöíãò
(ÇáãÇÆÏÉ ¡
5: 16).
áóåõãú
ÏóÇÑõ ÇáÓøóáóÇãö
ÚöäÏó ÑóÈøöåöãú ۖ æóåõæó æóáöíøõåõã ÈöãóÇ ßóÇäõæÇ
íóÚúãóáõæäó
(ÇáÃäÚÇã ¡
6: 127).
æóÇááøóåõ íóÏúÚõæ Åöáóìٰ
ÏóÇÑö ÇáÓøóáóÇãö
æóíóåúÏöí ãóä íóÔóÇÁõ Åöáóìٰ ÕöÑóÇØò ãøõÓúÊóÞöíãò
(íæäÓ ¡
10:
25).
æóÇáÓøóáóÇãõ
Úóáóíøó
íóæúãó æõáöÏÊøõ æóíóæúãó ÃóãõæÊõ æóíóæúãó ÃõÈúÚóËõ ÍóíøðÇ
(ãÑíã ¡
19: 33).
æóÇáÓøóáóÇãõ
Úóáóìٰ
ãóäö ÇÊøóÈóÚó ÇáúåõÏóìٰ (Øå ¡ 20:
47).
… and do not say to one who
gives
you (a greeting of)
peace:
"You are not a believer" (Al-Nissa, 4: 94).
)A
clear Book) By which Allah guides those who pursue His
pleasure to the
ways of peace,
and brings them out from the
(degrees of)
darkness into the light, by His permission, and guides them
to a straight path (Al-Ma-ida, 5: 16).
For them will be the
House of Peace
with their Lord. And He will be their protecting friend
because of what they used to do (Al-An’am, 6: 127).
And Allah invites to the
House of Peace
and guides whom He wills to a straight path
(Younus, 10: 25).
And
peace
is on me
the day I was born and the day I will die and the day I am
raised alive (Maryam, 19: 33).
And
peace
will be upon he who follows the guidance (Ta-Ha, 20: 33).
Believers can implement some of the meanings contained in
this Good Name of Allah “Al-Salam” (The Peace) by
struggling to be in internal peace within the “self”
and in external peace with others. The internal peace
develops when the two components of the “self” reconcile
towards solutions which reflect goodness and contentment. It
also develops as the “self” is in a continuous process of
purification, which is attained by getting rid of negative
feelings towards innocent people.
[43]
The external peace with others is reached by a tendency of
not harming them, by tongue or hand, and by not
transgressing on their blood and wealth, as we learn from
the ‘Hadith. The Messenger of Allah, pbbuh, also told us
that good deeds help people enter Paradise, “the House of
Peace.” These include greeting people with “peace,” feeding
the needy, keeping good relations with relatives, and
standing in prayers at night.
[44]
A believer may call upon Allah, praise to Him, with this
Good Name of His,
saying:
"Ya
Allah, Anta As-Salam wa Minka As-Salam” (O Allah, You are
the Peace, and from You comes the peace), and asking Him to
descend His peace on the caller, and others, in this life
and the hereafter. This was how the Prophet, pbbuhh, used to
do, in praising and exalting his Lord.
[45] Only Allah, praise to Him, is "Al-Salam" (The Peace). So, nobody should be called as such, with the definite article (Al), except Him. However, this Good Name of Allah can be included in a name given to boys, “Abdul- Salam” (Worshipper of the Peace). Further, boys and girls can be named as "Salam" (peace), without the definite article (Al), as humans have some of this trait and the capability of being peaceful, during their lower life on Earth. *** 15. Al-Mu.min: The Believer in His Godhood, the Safeguard of Believers ÇáúãõÄúãöäõ
"Al-Mu.min" (pronounced with a glottal stop between the
vowel u and the consonant m) is an adjectival name,
derived from the Arabic verb "aamana," which means to
believe, and the verb "ammana," which means to
safeguard, shield, and secure.
Allah, praise to Him, is "the Believer" in His Godhood. He
stated that clearly in the Holy Quran, saying that He
proclaimed that there is no other god but Him (3: 18).
ÔóåöÏó Çááøóåõ Ãóäøóåõ áóÇ Åöáóٰåó ÅöáøóÇ åõæó
æóÇáúãóáóÇÆößóÉõ æóÃõæáõæ ÇáúÚöáúãö ÞóÇÆöãðÇ ÈöÇáúÞöÓúØö ۚ
áóÇ Åöáóٰåó ÅöáøóÇ åõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (Âá ÚãÑÇä ¡
3: 18).
Allah has witnessed that there is no deity except Him,
and (so have done) the angels and those of knowledge, (that He is)
maintaining (His creations) in justice. There is no deity except
Him, the Exalted in Might, the Wise
(Al-i Imran, 3: 18).
"Al-Mu.min" as a Good Name of Allah was mentioned once in the
Holy Quran, in Surat Al-Hashr (59: 23).
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ
ÇáÓøóáóÇãõ
ÇáúãõÄúãöäõ
Çáúãõåóíúãöäõ ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ ÇáúãõÊóßóÈøöÑõ ۚ
ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó (ÇáÍÔÑ ¡
59: 23).ý He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
Al-Tabari mentioned that “Al-Mu.min” (The Believer),
as one of the Good Names of Allah, means the One Who has
believed that He is the Truth (3: 18). Al-Qurtubi pointed to
the Arabic verb “ammana,” from which the noun “mu.min” came
from, meaning “shielded,” or “safe-guarded,” or “made safe.”
Thus, Allah, praise to Him, is the One Who
shields and
safeguards believers from doing injustice to them or
from causing them to be frightened (106: 4).
The verb “ammana” also means “secured” or “prepared”
something for somebody. So, Allah, praise to Him, has
secured
(prepared) Paradise for believers, as He promised them (4:
122) and the Hellfire for disbelievers, as He warned them
(9: 68).
Apparently, these meanings of this Good Name of Allah, which were provided by the three interpreters, have support from the following verses of the Holy Quran:
Åöäøó Çááøóåó
áóÇ íóÙúáöãõ ÇáäøóÇÓó
ÔóíúÆðÇ æóáóٰßöäøó ÇáäøóÇÓó ÃóäÝõÓóåõãú íóÙúáöãõæäó
(íæäÓ ¡
10: 44).
ÝóáúíóÚúÈõÏõæÇ ÑóÈøó åóٰÐóÇ ÇáúÈóíúÊö
ý﴿٣﴾þ
ÇáøóÐöí ÃóØúÚóãóåõã ãøöä ÌõæÚò
æóÂãóäóåõã ãøöäú ÎóæúÝò
ý﴿٤﴾þ
(ÞÑíÔ ¡
106: 3-4).
æóÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ
ÇáÕøóÇáöÍóÇÊö ÓóäõÏúÎöáõåõãú
ÌóäøóÇÊò
ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáúÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ
ۖ
æóÚúÏó Çááøóåö
ÍóÞøðÇ ۚ æóãóäú ÃóÕúÏóÞõ ãöäó Çááøóåö ÞöíáðÇ
ý(ÇáäÓÇÁ
¡
4:
122).
æóÚóÏó Çááøóåõ
ÇáúãõäóÇÝöÞöíäó æóÇáúãõäóÇÝöÞóÇÊö æóÇáúßõÝøóÇÑó äóÇÑó
Ìóåóäøóãó
ÎóÇáöÏöíäó ÝöíåóÇ ۚ åöíó ÍóÓúÈõåõãú ۚ æóáóÚóäóåõãõ Çááøóåõ ۖ
æóáóåõãú ÚóÐóÇÈñ ãøõÞöíãñ (ÇáÊæÈÉ ¡
9: 68).
Indeed, Allah
does not do injustice
to the people at all, but it is
the people who do injustice to themselves
(Younus, 10: 44).
Let them worship the Lord of
this House, (3) Who has fed them, (saving them) from hunger
and
made them safe,
(saving them) from fear (Quraysh, 106: 3-4).
But
the ones who believe
and do righteous deeds - We will admit them to
gardens
beneath which rivers flow, wherein they will abide forever.
(It is) the promise of Allah, (which is) truth, and who is
more truthful than Allah in statement (Al-Nissa, 4: 122).
Allah has promised the hypocrite
men and hypocrite women and the
disbelievers
the fire of
Hell,
wherein they will abide eternally. It is sufficient for
them. And Allah has cursed them, and for them is an enduring
punishment (Al-Tawba, 9: 68).
In the ‘Hadith, the meaning of “Al-Mu.min” (the believer) is
the one “who is trusted by believers, not to transgress on
their life and wealth.” Thus, this meaning is in agreement
with the meaning contained in verse 106: 4, mentioned above.
This means that Allah, praise to Him, has secured the
believers (safe-guarded them), that they would not receive
any injustice or scare from Him, as we learn from the
following ‘Hadith:
ÝÚä ÚÈÏö Çááåö Èäö ÚóãÑæ ¡ ÑÕíó Çááåõ Úäåõ ¡ ÞÇá: ÓãöÚúÊõ ÑÓæáó Çááåö ¡ Õáøóì Çááåõ Úáíå æÓáøóãó ¡ íÞæáõ: "ÊóÏÑæäó ãóä ÇáãõÓáãö¿ ÞÇáæÇ: Çááåõ æÑÓæáõåõ ÃÚáãõ. ÞÇáó: ãóä Óáöãó ÇáãõÓáãæäó ãöä áöÓÇäöå æíÏöå. ÞÇáó: ÊóÏÑæäó ãóä ÇáãÄãäõ¿ ÞÇáæÇ: Çááåõ æÑÓæáõå ÃÚáãõ. ÞÇá: ãóä Ããöäóå ÇáãÄãäæäó Úáì ÃäÝõÓöåã æÃóãæÇáöåã. æÇáãõåÇÌöÑõ ãóä åÌóÑó ÇáÓøõæÁó ÝÇÌúÊäóÈóå."
Companion
Abudllah Bin Amr, mAbpwh, said: “I heard the Messenger of
Allah, pbbuh, saying: Do you know who is a Muslim? They
said: Allah and His Messenger know (better). He said: (He is
the one) from whose tongue and hand Muslims are safe.
(Then, he) said: Do you know who is a Mu.min? They said: Allah and His Messenger know (better). He said: (He is the one) who is trusted by believers not to transgress on their life and wealth. And the immigrant (for the sake of Allah) is the one who leave behind and avoid wrong-doing. [46] Applying knowledge about this Good Name of Allah is by calling upon Him, with it. Saying: "Allahumma, Anta Al-Mu.min” (O Allah, You are the Believer that there is no other god but You, and You are the Safeguard of the Believers). Then, the caller asks Allah to accept his/her faith and good deeds, and to be safeguarded from the evils of this lower life, and from the punishment in the hereafter. In this sense, only Allah, praise to Him, is capable of safeguarding His creations and of caring for them in this life and in the hereafter. Thus, nobody should be called "Al-Mu.min" (the Believer in His Godhood, the Safeguard of the Believers), with the definite article (Al), except Him. However, this Good Name of Allah can be included in a name given to boys: “Abdul-Mu.min” (Worshipper of the Believer, the Safeguard). A boy can also be named as "Mu.min" (believer), without the definite article (Al), as humans have this trait and the capability of being believers in Allah, during their lower life on Earth. A girl can be named as “Mu.mina,” as well. Living up to the meanings of this Name means the belief in Allah and His Messenger, as well as avoiding any harm to the believers, and caring about their safety. *** 16. Al-Muhaymin: The Dominant Çáúãõåóíúãöäõ
"Al-Muhaymin" )(The
Predominant) is an adjectival name, derived from the
verb “haymana,” which means to dominate, rule over, and
conquer. As a Good Name of Allah, it means that He,
praise to Him, is dominant over all of His creations,
including His Throne, Chair, heavens, Earth-like
planets, as well as the angels, jinn, and humans, living
therein. In addition, He is the Judge over His
creations, who will be held accountable before Him, for
their behaviors, in the hereafter (Ghafir, 40: 48). He
watches over and knows their secret and public deeds and
words, which are recorded in a record that does not
leave any behavior out, be it small or big (Al-Kahf, 18:
49), and He is "predominant
over His affair"
(Yousuf, 12: 21).
"Al-Muhaymin," as Good Name of Allah, was mentioned once
in the Holy Quran, in verse 59: 23, together with nine other
Good Names of His, as follows:
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó
ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ
ÇáÓøóáóÇãõ
ÇáúãõÄúãöäõ
Çáúãõåóíúãöäõ
ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö
ÚóãøóÇ íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59: 23).ý He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
The same word "muhaymin" (dominant) was also mentioned
once, as an adjective, in verse 5: 48. It came as a
description of the Holy Quran, in its relationship with the
preceding Scripture. Thus, just like Allah, praise to Him,
is dominant over all of His creations, His Last Message to
humanity, the Holy Quran, is dominant over the preceding
Scriptures. æóÃóäÒóáúäóÇ Åöáóíúßó ÇáúßöÊóÇÈó ÈöÇáúÍóÞøö ãõÕóÏøöÞðÇ áøöãóÇ Èóíúäó íóÏóíúåö ãöäó ÇáúßöÊóÇÈö æóãõåóíúãöäðÇ Úóáóíúåö ۖ ÝóÇÍúßõã Èóíúäóåõã ÈöãóÇ ÃóäÒóáó Çááøóåõ ۖ æóáóÇ ÊóÊøóÈöÚú ÃóåúæóÇÁóåõãú ÚóãøóÇ ÌóÇÁóßó ãöäó ÇáúÍóÞøö ۚ (ÇáãÇÆÏÉ ¡ 5: 48).
And We have revealed to you, (O Muhammad), the Book in
truth, confirming that which preceded it of the Scripture
and
dominant
over it. So, judge between them by what Allah has revealed and
do not follow their inclinations, away from what has come to
you of the truth (Al-Ma-ida, 5: 48).
Al-Tabari provided several interpretations, from
his predecessors, for the word "muhaymin" (dominant),
mentioned in verse 5: 48. He wrote that the Holy Quran
confirmed the Books which came before it, provided a
testimony that these were from Allah, and it was a judge on
the content of these Books, as stated by Ibn ‘Abbas.
Al-Qurtubi provided similar interpretations, but
he was clearer in that the word "muhaymin" (dominant) means
“above and higher than them.” Ibn Katheer agreed with them
both, saying that the Holy Quran judges the content of the Books
preceding it.
The
main reason for the Holy Quran dominance over the Books of
Allah, which preceded it, is that Allah has pledged in verse
15: 9 that He is going to preserve it, guarding it against
any corruption. Thus, the Holy Quran is different from the
preceding Books of Allah, some of which were written
hundreds of years after the death of the Messenger, such as
those of the Old Testament, particularly the Torah.
Likewise, the Books of the New Testament went through
successive translations, which affected their content. ‘Eissa
(Jesus), peace be to him, spoke Aramaic. However, his Disciples
wrote the Books of the New Testament in Greek. Then, these
Books were translated to other old languages, and finally to
various modern languages.
[47] ÅöäøóÇ äóÍúäõ äóÒøóáúäóÇ ÇáÐøößúÑó æóÅöäøóÇ áóåõ áóÍóÇÝöÙõæäó (ÇáÍÌÑ 15: 9).
Indeed, it is We who sent down the Quran, and indeed, We
will be its preservers (guarding it against any corruption)
(Al-‘Hijr, 15: 9).
Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Allahumma, Ya Muhaymin” (O Allah, the Dominant One). Then, the caller asks Him for protection from the arrogance of power, which may be exacted by the tyrants and oppressors of the world. Only Allah, praise to Him, is "Al-Muhaymin" (The Dominant, the Watchful, Who rules) over all of His creations, in this life and in the hereafter. So, nobody should be called as such, with or without the definite article (Al), except Him. However, this Good Name of Allah can be included in a name given to boys, “Abdul-Muhaymin” (Worshipper of the Dominant). Living up to the meanings of this Name means that those who assume positions of dominance over others, should not oppress them. Instead, they should rule over them and between them according to the commands of Allah, the Dominant, Lord of the Worlds. ***
17. Al-'Azeez: The Rare in His Honorable Might ÇáúÚóÒöíÒõ
The apostrophe before the letter "A" in "Al-'Azeez" refers
to a glottal sound, known as the fifteenth letter of the
Arabic alphabet, 'ayn.
"Al-'Azeez" (The Exalted in His Rare Might) is an adjectival
name, derived from the verb “’azza,” which means to become
mighty, powerful, rare, high in rank and position, and free
of any deficiencies. As a Good Name of Allah, it means that
He, praise to Him is the mighty, powerful, invincible,
highest, higher in rank and position than all of His
creations, and free of any deficiencies. As a noun derived
from the same verb, Al-‘Izza, means power, glory, and
dominance, as defined in dictionaries and understood from
the following verses: Þõáö Çááøóåõãøó ãóÇáößó Çáúãõáúßö ÊõÄúÊöí Çáúãõáúßó ãóä ÊóÔóÇÁõ æóÊóäÒöÚõ Çáúãõáúßó ãöãøóä ÊóÔóÇÁõ æóÊõÚöÒøõ ãóä ÊóÔóÇÁõ æóÊõÐöáøõ ãóä ÊóÔóÇÁõ ۖ ÈöíóÏößó ÇáúÎóíúÑõ ۖ Åöäøóßó Úóáóìٰ ßõáøö ÔóíúÁò ÞóÏöíÑñ (Âáö ÚöãÑÇä ¡ 3: 26).ÇáøóÐöíäó íóÊøóÎöÐõæäó ÇáúßóÇÝöÑöíäó ÃóæúáöíóÇÁó ãöä Ïõæäö ÇáúãõÄúãöäöíäó ۚ ÃóíóÈúÊóÛõæäó ÚöäÏóåõãõ ÇáúÚöÒøóÉó ÝóÅöäøó ÇáúÚöÒøóÉó áöáøóåö ÌóãöíÚðÇ ý (ÇáäÓÇÁ ¡ 4: 139).æóáöáøóåö ÇáúÚöÒøóÉõ æóáöÑóÓõæáöåö æóáöáúãõÄúãöäöíäó (ÇáãäÇÝÞæä ¡ 63: 8).
Say, "O Allah, Owner of Sovereignty, You give sovereignty to
whom You will and You take sovereignty away from whom You
will.
You empower whom You will, and You humiliate whom You will.
In Your hand is (all) good. Indeed, You are Capable (of
doing) everything (Al-i-‘Imran, 3: 26).
Those who take disbelievers as allies instead of the
believers. Do they seek with them
power?
But indeed,
(all)
power
(might)
belongs to Allah entirely (Al-Nissa, 4: 139).
And to Allah belongs (all)
power
(might),
and to His Messenger, and to the believers (Al-Munafiqoon,
63: 8).
Ibn Katheer agreed with Al-Tabari on that "Al-'Azeez"
is the Mighty (Powerful), Who is capable of doing anything
He wants. Al-Qurtubi added that "Al-'Azeez" is the
Victorious Who cannot be defeated, and nobody is like Him.
He is the Noble, Majestic, Empowering, and rare in His
existence but He is capable of doing what He wants, unlike
other rare things, which are helpless.
Al-Ghazali
expressed the same meaning by defining “Al-‘Azeez” as the
dangerous who is rare in existence, who is mostly needed,
and who is unreachable.
So, “Al-‘Azeez” is the Mighty, Who is the source of ultimate
power, protection, perfection, and elevation. Whoever is
seeking these traits from anybody else other than Allah,
he/she will go astray. However, those who seek these traits
from Allah, they are on His right path, as He is the source
of all honorable power, as mentioned in verse 35: 10.
ãóä ßóÇäó íõÑöíÏõ
ÇáúÚöÒøóÉó
Ýóáöáøóåö
ÇáúÚöÒøóÉõ
ÌóãöíÚðÇ ۚ " (ÝÇØÑ ¡
35:
10).
Whoever desires
honorable power,
then to Allah belongs all
honorable power
(Fatir,
35: 10).
This Good Name of Allah was mentioned
60 times
in the Holy Quran,
with
the definite article (Al), together with one or more of the
Good Names of Allah, which helps in its definition and
clarification.
As such, it came together with “Al-‘Hakeem” (the
Wise) 29 times, with “Al-Ra’heem” (the
Merciful) 13 times, with “Al-‘Aleem” (the
Knower) 6 times, with “Al-‘Hameed” (the
Praised) 3 times, with “Al-Ghaffar”
(the Forgiving) 3 times, with “Al-Qawiy” (the
Powerful) twice, with “Al-Wahhab” (the
Bestower) once, and “Al-Ghafoor” (the
Perpetual Forgiving) once. In addition, it came
twice in verses 23 and 24 of Surat Al-‘Hashr (Chapter 53
of the Holy Quran), which include 18 of the Good Names of
Allah. Thus, His exaltedness in might, praise to Him, is
related to His wisdom, mercy, knowledge, forgiveness, power,
generosity, and favors bestowed on His worshippers, which
warrant their praise and thanks to Him, as pointed in the
following verses: [48] Åöä ÊõÚóÐøöÈúåõãú ÝóÅöäøóåõãú ÚöÈóÇÏõßó ۖ æóÅöä ÊóÛúÝöÑú áóåõãú ÝóÅöäøóßó ÃóäÊó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (ÇáãÇÆÏÉ ¡ 5: 118).íóæúãó áóÇ íõÛúäöí ãóæúáðì Úóä ãóæúáðì ÔóíúÆðÇ æóáóÇ åõãú íõäÕóÑõæäó ý ﴿٤١﴾þ ÅöáøóÇ ãóä ÑøóÍöãó Çááøóåõ ۚ Åöäøóåõ åõæó ÇáúÚóÒöíÒõ ÇáÑøóÍöíãõ ý﴿٤٢﴾þ (ÇáÏÎÇä ¡ 44: 42).æóáóÆöä ÓóÃóáúÊóåõã ãøóäú ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó áóíóÞõæáõäøó ÎóáóÞóåõäøó ÇáúÚóÒöíÒõ ÇáúÚóáöíãõ (ÇáÒÎÑÝ ¡ 43: 9).ÇáÑ ۚ ßöÊóÇÈñ ÃóäÒóáúäóÇåõ Åöáóíúßó áöÊõÎúÑöÌó ÇáäøóÇÓó ãöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæÑö ÈöÅöÐúäö ÑóÈøöåöãú Åöáóìٰ ÕöÑóÇØö ÇáúÚóÒöíÒö ÇáúÍóãöíÏö (ÅÈÑÇåíã ¡ 14: 1).ÊóÏúÚõæäóäöí áöÃóßúÝõÑó ÈöÇááøóåö æóÃõÔúÑößó Èöåö ãóÇ áóíúÓó áöí Èöåö Úöáúãñ æóÃóäóÇ ÃóÏúÚõæßõãú Åöáóì ÇáúÚóÒöíÒö ÇáúÛóÝøóÇÑö (ÛÇÝÑ ¡ 40: 42).Ãóãú ÚöäÏóåõãú ÎóÒóÇÆöäõ ÑóÍúãóÉö ÑóÈøößó ÇáúÚóÒöíÒö ÇáúæóåøóÇÈö (Õ ¡ 38: 9).
(‘Eissa, Jesus said): If You should punish them, indeed they
are Your worshippers, but if You forgive them, indeed it is
You who is
the Exalted in Might, the Wise
(Al-Ma-ida, 5: 118).
The Day when no relative will provide
anything (protection) to a relative, nor will they be helped
- (41) Except those (believers) on whom Allah has mercy.
Indeed, He is
the Exalted in Might, the Merciful.
(42) (Al-Dukhan, 44: 42).
And if you should ask them (those who took partners with
Allah): "Who has created the heavens and the Earth?" They
would surely say: "They were created by
the Exalted in Might, the Knowing"
(Al-Zukhruf, 43: 9).
A, L, R (Alif, Lam, Ra), (This is) a Book which We have
revealed to you, (O Muhammad), that you might bring people
(humankind) out of the darknesses into the light, with
permission of their Lord, to the path of
the Exalted in Might, the Praiseworthy
(Ibrahim, 14: 1).
(A believer who is a relative to Pharaoh said): You invite
me to disbelieve in Allah and associate with Him that of
which I have no knowledge, and I invite you to
the Exalted in Might, the Forgiving
(Ghafir,
40: 42).
Or do they (the disbelievers) have the depositories of the
mercy of your Lord,
the Exalted in Might, the Bestower?
(Sad, 38; 9).
***
This good Name of Allah was also mentioned
20 times
in the Holy Quran,
without
the definite article (Al), “’Azeez,” together with another
Good Name of His, which helps in its definition and
clarification. It came with “’Hakeem” (Wise) 8
times, with “Qawiy” (Powerful) 5 times, with “Dhu
Intiqam” (Vengeful) 5 times, with “Ghafoor”
(Forgiving) once, and with “Muqtadir”
(Competent) once. Thus, the exaltedness in might of
Allah is related to His wisdom, power, ability to exact
vengeance, capabilities, and forgiveness, as pointed in the
following verses: Èóá ÑøóÝóÚóåõ Çááøóåõ Åöáóíúåö ۚ æóßóÇäó Çááøóåõ ÚóÒöíÒðÇ ÍóßöíãðÇ (ÇáäÓÇÁ ¡ 4: 158).ßóÊóÈó Çááøóåõ áóÃóÛúáöÈóäøó ÃóäóÇ æóÑõÓõáöí ۚ Åöäøó Çááøóåó Þóæöíøñ ÚóÒöíÒñ (ÇáãÌÇÏöáå ¡ 58: 21).ßóÐøóÈõæÇ ÈöÂíóÇÊöäóÇ ßõáøöåóÇ ÝóÃóÎóÐúäóÇåõãú ÃóÎúÐó ÚóÒöíÒò ãøõÞúÊóÏöÑò (ÇáÞãÑ ¡ 54: 42).
æóãöäó ÇáäøóÇÓö æóÇáÏøóæóÇÈøö æóÇáúÃóäúÚóÇãö ãõÎúÊóáöÝñ
ÃóáúæóÇäõåõ ßóÐóٰáößó ۗ ÅöäøóãóÇ íóÎúÔóì Çááøóåó ãöäú
ÚöÈóÇÏöåö ÇáúÚõáóãóÇÁõ ۗ Åöäøó Çááøóåó
ÚóÒöíÒñ ÛóÝõæÑñ
(ÝÇØÑ ¡
35: 28).
Rather, Allah raised him (‘Eissa, Jesus) to Himself. And
ever is Allah
Exalted in Might, Wise
(Al-Nissa, 4: 158).
Allah has written, "I will surely overcome, I and My
messengers." Indeed, Allah is
Powerful, Exalted in Might
(Al-Mujadila, 58: 21).
They (Pharaoh and his inner circle) denied Our signs, all of
them. So, We seized them with a seizure of one
Exalted in Might, Capable
(Al-Qamar, 54: 42).
And among people, and moving creatures, and livestock are in
various colors. From among His worshippers, the ones with
knowledge fear Allah (most). Indeed, Allah is
Exalted in Might, Forgiving
(Fatir,
35: 28).
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it, saying: “Allahumma
Anta Al-‘Aziz” (O Allah, You are the Rare in Your
Honorable Might): Empower us to stay on Your right path in
this life, to be rewarded with Your ultimate prize, life in
Your Paradise forever, in the hereafter.
Only Allah, praise to Him, is "Al-‘Azeez" (The Rare in
Might), Who is dominant, more powerful, and more capable
than all of His creations. So, nobody should be called as
such, with the definite article (Al), except Him. However,
this Good Name of Allah can be included in a name given to
boys: “Abdul-‘Azeez” (Worshipper of the Rare in Might). In
addition, boys and girls can be named as "’Azeez" and “’Azeeza,”
respectively, without the definite article (Al), as humans
have some of these traits of power, capability, and
dominance, during their lower life on Earth.
So,
those who have some of these characteristics should use them
in a way that pleases Allah, “Al-‘Azeez,” the Source and
Bestower of any rare and honorable might. ***
18. Al-Jabbar: The Compeller ÇáúÌóÈøóÇÑõ“Al-Jabbar” (The Compeller) is one of the Good Name of Allah. It was mentioned once in the Holy Quran, with the definite article (Al), in verse 59: 23.
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ ÇáÓøóáóÇãõ
ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ
ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ
ÇáúãõÊóßóÈøöÑõ ۚ ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59:
23). He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
"Al-Jabbar" is derived from the Arabic verb “jabara,” which
means to “compel” broken bones to be straightened up and
healed. It also means to “compel” (force) somebody to do
something. In algebra, it means to substitute a number with
a letter or a symbol.
Thus, "Al-Jabbar" means "The Compeller," who compels
(forces) parts of His dominion to follow His rules and His
creations to follow His commands. So, He is the straightener
(the reformer) of His creations, and the punisher of the
tyrants and the disobedient among them in the hereafter.
The word “jabbar,” in its singular and plural forms, is
mentioned 9 times in the Holy Quran,
without
the definite article (Al), to mean strong, compeller, or
tyrant. It was a description of ancient Palestinians
(in Al-Ma-ida, 5: 22),
of 'Aad, the people of Hood, pbuh, who followed their
obstinate tyrant leaders (in
Hood, 11: 59), of
obstinate tyrants in general ) in
Ibrahim, 14: 15(,
Prophet Ya’hya (John the Baptist), pbuh, who was not a
disobedient tyrant )in
Maryam, 19: 14(, the
Messiah, Jesus, pbuh, who was not a wretched tyrant (in
Maryam, 19: 32), Aad, the people of Hood, pbuh, who used to
kill people without the right to do so (in Al-Shu’ara, 26:
130), a reminder by an Egyptian man to Moussa (Moses), pbuh,
to be a reformer, not a corruptor on the land (in Al-Qasas,
28: 19), the one who disputed signs of Allah is an arrogant
tyrant (in Ghafir, 40: 35), and a reminder from
Allah, praise to Him, to His Messenger, pbbuh, that his job
is to teach people with the Holy Quran, not to compel
(force) them to believe, as they have the choice, then they
will be held accountable to their choices in the hereafter
(in Qaf, 50: 45). Rather, only Allah, the Compeller, is capable to force all of His creations to stand before Him for reckoning, on the Last Day, including His Messengers, like ‘Eissa (Jesus) and the closest angels, as we read in verse 4: 172. áøóä íóÓúÊóäßöÝó ÇáúãóÓöíÍõ Ãóä íóßõæäó ÚóÈúÏðÇ áøöáøóåö æóáóÇ ÇáúãóáóÇÆößóÉõ ÇáúãõÞóÑøóÈõæäó ۚ æóãóä íóÓúÊóäßöÝú Úóäú ÚöÈóÇÏóÊöåö æóíóÓúÊóßúÈöÑú ÝóÓóíóÍúÔõÑõåõãú Åöáóíúåö ÌóãöíÚðÇ (ÇáäÓÇÁ ¡ 4: 172).
The Messiah does not disdain to be a
worshipper of Allah,
nor do the closest angels (to Allah). Whoever
disdains His worship
and is too arrogant (to worship Allah), He
will gather all of them to Him (Al-Nissa, 4: 172). Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Allahumma, Ya Jabbar” (O, Allah, You the Compeller), You are the Exacter of Revenge on the tyrants and the oppressors, on the Day of Reckoning. Shield us of their evils and plots and guide us to Your right path. Only Allah, praise to Him, is "Al-Jabbar" (The Compeller). So, nobody other than Him should be called as such, with the definite article (Al). No Muslim should also be named as “Jabbar,” without the definite article (Al), because it is a description of the obstinate, disobedient, and tyrants. However, this Good Name of Allah can be included in a name given to boys, “Abdul-Jabbar” (Worshipper of the Compeller). Living up to the meanings of this Good Name of Allah means that a believer should not become an obstinate, disobedient, or tyrant, oppressing people. Instead, a believer should be kind and merciful, not only towards family members and relatives, but also towards people in general. In all what he/she says and does, a believer should struggle to please Allah, “Al-Jabbar” (the Compeller), Who will compel His creations to stand for reckoning before Him, on the Day when He will be the only Compeller, praise to Him. *** 19. Al-Mutakabbir: The Superior ÇáúãõÊóßóÈöøÑõ"Al-Mutakabbir" is a Good Name of Allah, which was mentioned once in the Holy Quran, in verse 59: 23.
åõæó Çááøóåõ ÇáøóÐöí áóÇ Åöáóٰåó ÅöáøóÇ åõæó Çáúãóáößõ
ÇáúÞõÏøõæÓõ ÇáÓøóáóÇãõ
ÇáúãõÄúãöäõ Çáúãõåóíúãöäõ
ÇáúÚóÒöíÒõ ÇáúÌóÈøóÇÑõ
ÇáúãõÊóßóÈøöÑõ ۚ
ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
(ÇáÍÔÑ ¡
59: 23). He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).
Linguistically, "Al-Mutakabbir" (The Superior) is an
adjective, derived from the Arabic verb “kabura, which means
to become greater and higher. Thus, when applying it to
Allah, praise to Him, it means “The Superior,” Who is
Greater and Higher in position and capabilities than His
creations, no matter how great or high they become. So, He
deserves to be worshipped by them, with praise and thanks,
due to their creation and the countless blessings He bestows
on them.
In his
interpretation of verse 59: 23, Al-Tabari and Ibn
Katheer mentioned that
"Al-Mutakabbir" is the One Who is greater than everything.
Al-Qurtubi elaborated saying that He is the Great,
the High, Who became Greater by His Lordship (as a God). So,
nothing is like Him. He is also the Elevated above all bad
qualities (people may have).
The word
"Mutakabbir,"
was mentioned in the Holy Quran, as a singular, indefinite
adjective, to mean “an
arrogant
person,”
who does not believe in the Day of Reckoning (Ghafir,
40: 27), and the one who disputes the signs of Allah without
knowledge about them (Ghafir, 40: 35).
The word
"Al-Mutakabbireen,"
was mentioned in the Holy Quran, as a plural, definite
adjective, to refer to the “arrogant
persons,”
who disbelieve in Allah (Ghafir, 40: 72), who do
injustice to themselves (Al-Na’hl, 16: 29), who
disbelieve in the signs of Allah (Al-Zumar, 39: 60), and who
disbelieve in His Messengers (Al-Zumar, 39: 72). Such
categories of people will be punished in the hereafter, for
their arrogance during their lower life. The Prophet, pbbuh,
also told us that such arrogant categories of people will
not enter Paradise.
[49]
As a conclusion, Allah, praise to Him is “The Superior” (Al-Mutakabbir)
because He is Greater and Higher than anything and anyone,
due to being the Creator and the Lord of His dominion, as
well as the Beneficent, who benefits all of His creations. Applying knowledge about this Good Name of Allah is by
calling upon Him, with it, saying: "Allahumma, Ya Mutakabbir”
(O, Allah, You the Superior)! You are greater and higher
than any of Your Creations, in status, rank, and capability.
I praise and thank You for Your countless favors,
particularly enabling me to be humble before You and with
your believing worshippers. I ask you to shield me from the
ill intentions of the arrogant ones in this life. Living up to the meanings of this Good Name of Allah means that a believer should not be arrogant, despising people and boasting that he/she is better than them because of body features, genealogy, or wealth. He/she should not do that because we are all God’s creations, descendants of Adam (homo sapiens sapiens), and our possession of wealth is for a very short time, which ends after death. Instead, a believer needs to be a humble person, realizing and acknowledging that the only One Who is truly “Mutakabbir” (Superior) is Allah, for who He is, as the God of His creations, praise to Him. ***
20. Al-Khaliq: The Creator ÇáúÎóÇáöÞõ
This Good Name of Allah contains two sounds, which have no
equivalence in the English alphabet. The underlined letters
"kh" refer to the seventh letter of the Arabic
alphabet. The letter "q" is the closest translation of the
twentieth letter of the Arabic alphabet. “Al-Khaliq” (The Creator) was mentioned once in the Holy Quran with the definite article (Al), in verse 59: 24, and five times without it, as in verse 6: 102. It was also mentioned as the act of creation in three other verses. [50]åõæó Çááøóåõ ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ ÇáúãõÕóæøöÑõ ۖ áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóìٰ ۚ íõÓóÈøöÍõ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (ÇáÍÔÑ ¡ 59: 24).
Ðóٰáößõãõ Çááøóåõ ÑóÈøõßõãú ۖ áóÇ
Åöáóٰåó ÅöáøóÇ åõæó ۖ
ÎóÇáöÞõ
ßõáøö ÔóíúÁò ÝóÇÚúÈõÏõæåõ ۚ æóåõæó Úóáóìٰ ßõáøö ÔóíúÁò
æóßöíáñ
(ÇáÃäÚÇã ¡ 6: 102).
He is Allah,
the Creator, the Inventor, the Fashioner; to
Him belong the Good Names. Whatever is in the heavens and
the Earth is exalting Him. And He is the Rare in Might, the
Wise (Al-‘Hashr, 59: 24).
That is Allah,
your Lord; there is no deity except Him,
the
Creator of everything, so
worship Him. And He is a Patron of everything (Al-An’am, 6:
102).
***
"Al-Khaliq" (The Creator) is derived from the Arabic
verb “khalaqa,” which means “to bring something from
non-existence to existence.” This meaning does not apply to
anybody else except Allah, praise to Him, Who is the Creator
of something out of nothing, as stated in verse 52: 35, Who
is the Creator of everything (6: 102), including the
creation of the heavens and the Earth (52: 36). Ãóãú ÎõáöÞõæÇ ãöäú ÛóíúÑö ÔóíúÁò Ãóãú åõãõ ÇáúÎóÇáöÞõæäó (ÇáØæÑ ¡ 52: 35).Ãóãú ÎóáóÞõæÇ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó ۚ Èóá áøóÇ íõæÞöäõæäó (ÇáØæÑ ¡ 52: 36).Or were they created by nothing, or were they the creators (of themselves)? (Al-Tour, 52: 35).
Or did they
create the heavens and the earth? Rather, they
are not certain (Al-Tour, 52: 36).
In his interpretation of verse 59: 24 and other verses about
creation, which mention determination (Al-Furqan, 25: 2),
decreeing (Al-Baqara, 2: 117), the will and the being (Ya-Seen,
36: 82), Al-Tabari mentioned that “the Creator” is
the only deity Who is worthy of worship. Al-Qurtubi
said that the Creator is the determinator. He was followed
by Ibn Katheer, who said that creation is determination.
They both agreed with Al-Tabari on that creation
passes through three stages, starting with the
determination, followed by decreeing (with the word “Be”),
and existence (it is). ... æóÎóáóÞó ßõáøó ÔóíúÁò ÝóÞóÏøóÑóåõ ÊóÞúÏöíÑðÇ (ÇáÝÑÞÇä ¡ 25: 2).ÈóÏöíÚõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóÅöÐóÇ ÞóÖóìٰ ÃóãúÑðÇ ÝóÅöäøóãóÇ íóÞõæáõ áóåõ ßõä Ýóíóßõæäõ (ÇáÈÞÑÉ ¡ 2: 117).ÃóæóáóíúÓó ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó ÈöÞóÇÏöÑò Úóáóìٰ Ãóä íóÎúáõÞó ãöËúáóåõã ۚ Èóáóìٰ æóåõæó ÇáúÎóáøóÇÞõ ÇáúÚóáöíãõ ý ﴿٨١﴾þ ÅöäøóãóÇ ÃóãúÑõåõ ÅöÐóÇ ÃóÑóÇÏó ÔóíúÆðÇ Ãóä íóÞõæáó áóåõ ßõä Ýóíóßõæäõ ý﴿٨٢﴾ (íÓ ¡ 36: 81-82).
(He) has
created
each thing by determining it with (precise
and measured) determination (Al-Furqan, 25: 2).
Originator of the heavens and the Earth. When He
decrees
a
matter, He says to it,
"Be," and it is
(Al-Baqara, 2: 117).
Is (it) not, (that He) Who
created the heavens and
the Earth able to create the likes of them? Yes, (it
is so), and He is the Constant Creator, the Knowing.
(81) His command is only when He wants a thing that
He says to it, "Be," and it is. (82) (Ya-Seen, 38:
81-82).
Al-Tabari interpreted the verb “qadha,” in
verse 2: 117, to mean “determined” (or ruled), and the verb
“kun” (be), as an imperative, commanding a non-existent
thing to exist. This means that Allah, praise to Him, is
knowledgeable of every existent thing before its existence.
In other words, He commands things to come out from the
state of non-existence to the state of existence, as a
result of His knowledge of it in its state of non-existence.
Al-Qurtubi interpreted the verb “qadha,” to
mean “created,” in verse 41: 12, which states: “And He
created them as seven heavens within two days and inspired
in each heaven its command” (Fussilat, 41: 12). Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Allahumma, Ya Khaliq” (O, Allah, You are the Creator of everything). We praise and thank You for creating us and for giving us life. We ask You to make these two favors as blessings for us, by guiding us to your right path of worship and good deeds in this life, so we can gain Your contentment and Your Paradise, in the hereafter. No person, whether it is an angel, a jinni, or a human being, can be named as “Al-Khaliq” (the Creator), as only Allah, praise to Him, is the only One Who brings out non-existent things to existence, like He did to the heavens, the Earth, and those who exist in and between them. However, a boy can be named as “’Abdul-Khaliq” (Worshipper of the Creator), which is an appreciation for this great and exclusive capability of Allah and a recognition of His divinity and Lordship over all of His creations. It’s noteworthy that there are several other Good Names of Allah, which are related to His capability of creation. These are Al-Khallaq, A’hsanul Khaliqeen, Al-Bari’, Al-Fatir, Al-Badee’u, Al-Musawwiru (The Constant Creator, the Best of Creators, the Maker, the First Creator, the originator, the Fashioner).***
21.
Al-Khallaq:
The
Creative
and Constant Creator
ÇáúÎóáøóÇÞõ
This Good Name of Allah was mentioned twice in the Holy Quran with the definite article (Al), in verses 15: 86 and 36: 81, as follows: Åöäøó ÑóÈøóßó åõæó ÇáúÎóáøóÇÞõ ÇáúÚóáöíãõ (ÇáÍÌÑ ¡ 15: 86).ÃóæóáóíúÓó ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó ÈöÞóÇÏöÑò Úóáóìٰ Ãóä íóÎúáõÞó ãöËúáóåõã ۚ Èóáóìٰ æóåõæó ÇáúÎóáøóÇÞõ ÇáúÚóáöíãõ ý﴿٨١﴾þ ÅöäøóãóÇ ÃóãúÑõåõ ÅöÐóÇ ÃóÑóÇÏó ÔóíúÆðÇ Ãóä íóÞõæáó áóåõ ßõä Ýóíóßõæäõ ý ﴿٨٢﴾þ (íÓ ¡ 36: 81).
Indeed, your Lord is
the
Creative Creator,
the Knowing (Al-‘Hijr, 15: 86).
Is not He who created the heavens and the Earth able to
create the likes of them? Yes, ([it is so), and He is
the Creative Creator,
the Knowing. (81) His command is only when He wants a thing
that He says to it, "Be," and it is. (82) (Ya-Seen, 36: 81).
Linguistically, “Al-Khallaq” means the creative and
the inventor. Al-Tabari mentioned that it means the
One Who creates whatever He wills and the doer of whatever
He wants.
Al-Qurtubi said that it is an intensive (magnifying)
form of “Al-Khaliq” (the Creator), as He creates one
creation after another. It also means that He is the
determiner of creation, the One Who does creation.
Ibn Katheer pointed to the same meaning, saying that “Al-Khallaq”
is a reference to God’s capability to recreate His creation.
He is also capable of starting the Hour (the first event of
the Last Day). He can create whatever He wills.
Thus, “Al-Khallaq” is a trait of Allah, praise to
Him, which refers to His constant (continuous) ability to
create new creations and recreate past creations, like the
heavens and the Earth as well as those who lived in and on
them, whenever and wherever He wants. Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Allahumma, Ya Khallaq, Ya ‘Aleem” (O, Allah, You are the Creative and Constant Creator, You know what to create and when), I am asking You to give me the best of this life and the best of the hereafter. No person, whether it is an angel, a jinni, or a human being, can be named as “Al-Khallaq”, as only Allah, praise to Him, is the only One Who is capable of constant and creative creation, bringing out non-existent things to existence, like He did to the heavens, the Earth, and those who exist in and between them. However, a boy can be named as “’Abdul-Khallaq,” which is an appreciation for this great and exclusive capability of Allah and a recognition of His divinity and Lordship over all of His creations, though this author is unaware of naming a person as such. ***
22.
A'hsan
Al-Khaliqeen
(pronounced
as
A'hsanul
Khaliqeen):
The Best of Creators
This Good Name of Allah, "A'hsanul Khaliqeen" (The
Best of Creators), is a derivative of the same root verb /khalaqa/,
from which "Al-Khaliq," listed above, was also derived.
It was mentioned
twice
in the Holy Quran, in verses 23: 14 and 37: 125, as follows: Ëõãøó ÎóáóÞúäóÇ ÇáäøõØúÝóÉó ÚóáóÞóÉð ÝóÎóáóÞúäóÇ ÇáúÚóáóÞóÉó ãõÖúÛóÉð ÝóÎóáóÞúäóÇ ÇáúãõÖúÛóÉó ÚöÙóÇãðÇ ÝóßóÓóæúäóÇ ÇáúÚöÙóÇãó áóÍúãðÇ Ëõãøó ÃóäÔóÃúäóÇåõ ÎóáúÞðÇ ÂÎóÑó ۚ ÝóÊóÈóÇÑóßó Çááøóåõ ÃóÍúÓóäõ ÇáúÎóÇáöÞöíäó (ÇáãÄãäæä ¡ 23: 14).æóÅöäøó ÅöáúíóÇÓó áóãöäó ÇáúãõÑúÓóáöíäó ý ﴿١٢٣﴾þ ÅöÐú ÞóÇáó áöÞóæúãöåö ÃóáóÇ ÊóÊøóÞõæäó ý﴿١٢٤﴾þ ÃóÊóÏúÚõæäó ÈóÚúáðÇ æóÊóÐóÑõæäó ÃóÍúÓóäó ÇáúÎóÇáöÞöíäó ý﴿١٢٥﴾ (ÇáÕÇÝÇÊ ¡ 37: 125).
Then We made the sperm-drop into a clinging clot, and We
made the clot into a lump (of flesh), and We made (from) the
lump, bones, and We covered the bones with flesh. Then, We
developed him into another creation. So blessed is Allah,
the Best of Creators
(Al-Muminoon, 23: 14).
And indeed, Elyas was from among the Messengers, (123) When
he said to his people, "Will you not avoid (God’s
punishment)? (124) Do you call upon Ba'l and leave
the Best of Creators
- (125) (Al-Saffat, 37: 125).
In his interpretation of verse 23: 14, Al-Tabari
mentioned Mujahid’s explanation that Arabs used to describe
makers as creators. So, people make things and Allah makes
things, but Allah is the best of the makers, in the way He
determines, measures, and executes that which He wants to
create.
An example of applying the concept of creation to people is
how a carpenter makes a piece of furniture. He may measure
the wood, estimating the needed lengths and widths, then He
cuts the wood. He may also cut the wood first, as he wishes,
then he may modify it as he wishes.
Further, Allah, praise to Him, is the Best of Creators, in
comparison with His worshipper, ‘Eissa (Jesus), pbuh, who
used to design from clay that which is like the form of a
bird, then he would breathe into it, and it becomes a bird
“by permission of Allah”
(Al-i-‘Imran, 3: 49).
Moreover, in his interpretation of verse 37: 125, Al-Tabari mentioned the story of Prophet Elyas, who advised the Israelites to worship Allah, the Best of Creators, instead of statue of the fake deity, Ba’l, who was neither capable to harm them nor benefit them. Al-Qurtubi added to that which was mentioned by Al-Tabari, saying that "A'hsanul Khaliqeen" (The Best of Creators) is different from other makers, including ‘Eissa (Jesus), pbuh, in that He makes (creates) a thing out of nothing (He brings out a thing from non-existence to existence, while they only make things out of existent things). This Good Name also means that Allah, praise to Him, is the best in perfecting what He makes (creates), as mentioned in verse 27: 88. æóÊóÑóì ÇáúÌöÈóÇáó ÊóÍúÓóÈõåóÇ ÌóÇãöÏóÉð æóåöíó ÊóãõÑøõ ãóÑøó ÇáÓøóÍóÇÈö ۚ ÕõäúÚó Çááøóåö ÇáøóÐöí ÃóÊúÞóäó ßõáøó ÔóíúÁò ۚ Åöäøóåõ ÎóÈöíÑñ ÈöãóÇ ÊóÝúÚóáõæäó (ÇáäÌã ¡ 27: 88). And you see the mountains, thinking them rigid, while they will pass as the passing of clouds.(It is) the work of Allah, who perfected everything (He made). Indeed, He is Acquainted with that which you do (Al-Najm, 27: 88). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, "Ya A'hsanul Khaliqeen" (O, You, the Best of Creators). You are the only One Who is capable of bringing out non-existent things to existence, while others create from that which you created before. I am asking You to give me the best of this life and the best of the hereafter. As such, no person, whether it is an angel, a jinni, or a human being, can be named as "A'hsanul Khaliqeen" (the Best Creator), as this capability is an exclusive trait of Allah, praise to Him. However, a boy can be named as “’Abdul-Khaliq” (worshipper of the Creator), which is an appreciation for this great of Allah and a recognition of His divinity and Lordship over all of His creations. ***
23.
Al-Bari'u:
The Maker, The Inventor, The The Curer
ÇáúÈóÇÑöÆõ
Al-Bari'u (the apostrophe between the letters "i" and u
refers to a glottal stop) means "The Maker who makes one
distinct thing from another." Allah, praise to Him, created
every living thing from water and He created humans from
clay.
This Good Name of Allah, "Al-Bari'u" (The Maker, The
Inventor) is mentioned
once
in the Holy Quran, with the definite article (Al), in verses
59: 24, and twice without it in verse 2: 54, as follows:
åõæó Çááøóåõ ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ ÇáúãõÕóæøöÑõ ۖ áóåõ ÇáúÃóÓúãóÇÁõ ÇáúÍõÓúäóìٰ ۚ íõÓóÈøöÍõ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ (ÇáÍÔÑ ¡ 59: 24).
æóÅöÐú ÞóÇáó ãõæÓóìٰ áöÞóæúãöåö íóÇ Þóæúãö Åöäøóßõãú
ÙóáóãúÊõãú ÃóäÝõÓóßõã ÈöÇÊøöÎóÇÐößõãõ ÇáúÚöÌúáó ÝóÊõæÈõæÇ
Åöáóìٰ
ÈóÇÑöÆößõãú
ÝóÇÞúÊõáõæÇ ÃóäÝõÓóßõãú Ðóٰáößõãú ÎóíúÑñ áøóßõãú ÚöäÏó
ÈóÇÑöÆößõãú
ÝóÊóÇÈó Úóáóíúßõãú ۚ Åöäøóåõ åõæó ÇáÊøóæøóÇÈõ ÇáÑøóÍöíãõ
ý(ÇáÈÞÑÉ ¡ 2: 59). He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the Good Names. Whatever is in the heavens and the Earth is exalting Him. And He is the Rare in Might, the Wise (Al-‘Hashr, 59: 24).
And (recall) when Moussa (Moses) said to his people, "O my
people, indeed you have done injustice to yourselves by your
taking of the calf (for worship). So, repent to
your
Maker
and kill yourselves. That is better for you with (in the
sight of) your
Maker."
Then, He accepted your repentance. Indeed, He is the
Accepting of repentance, the Merciful (Al-Baqara, 2: 54).
***
In his interpretation of verse 59: 24 of the Holy Quran, Al-Tabari
mentioned that “Al-Bari'u” (The Maker, The Inventor) is the
One Who brought His creations to existence, with His own
capability. Ibn Katheer added that He is the One Who
implemented and brought to existence that which He
determined and decided. He is alone in doing so because “not
everyone who determines a thing is capable of implementing
his/her determination and bringing it into existence.
Al-Qurtubi provided a more elaborate explanation,
particularly in his book, “Al-Asna,” saying that “Al-Bari'u”
is the Maker and the Inventor. Nobody, other than Allah,
should be named or described as such. So, while Allah is the
Maker and the Inventor, His creations are the made and
invented.
Moreover, Al-Qurtubi differentiated between the
meanings of the four related Good Names of Allah: Al-Bari'u
(The Maker), Al-Khaliq (The Creator), Al-Badee’u (The
Originator), and Al-Musawwir (The Fashioner).
He pointed that Al-Bari'u (The Maker) is different from Al-Khaliq
(The Creator) in that it means bringing a thing into
existence without determination or fashioning.
Al-Bari'u (The Maker) is different from Al-Musawwir (The
Fashioner) in that it means bringing into existence that
which is non-existence, while Al-Musawwir (The Fashioner)
refers to fashioning creations after their existence.
Finally,
Al-Bari'u (The Maker) is the One Who originated the creation
of water, dirt, fire, and air out of nothing. Then, He
created other creations out of them. Thus, Al-Bari'u (The
Maker) is also Al-Badee’u (The Orininator). However, it is
different from Al-Badee’u (The Orininator) in that Allah was
knowledgeable of that which He originated before originating
it.
Another meaning of Al-Bari'u is the Curer. Believers call on
Allah with this Name when they ask Him to cure them. This
meaning is derived from the meaning of the Arabic verbs,
which refer to the act of healing performed by ‘Eissa
(Jesus), pbuh, as mentioned in verses 3: 49 and 5: 110.
æóÃõÈúÑöÆõ
ÇáúÃóßúãóåó æóÇáúÃóÈúÑóÕó
(Âáö ÚöãÑÇä ¡
3: 49).
æóÊõÈúÑöÆõ
ÇáúÃóßúãóåó æóÇáúÃóÈúÑóÕó ÈöÅöÐúäöí
ۖ
(ÇáãÇÆÏÉ ¡ 5: 110).
…
I cure
the blind and the leper
(Al-i-‘Imran, 3: 49).
… and you cured the blind and the leper with My permission (Al-Ma-ida, 5: 110). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, “Allahumma, Anta Al-Bari'u” (O, Allah, You are the Maker, the Inventor, and the Curer). You created everything from water, and You created humans from clay, praise to You. I am asking You for Your guidance and support in this matter, which I am going to start. I am also asking You to cure me from this illness, which I have been suffering from. Nobody should be named as “Al-Bari'u,” with the definite article (Al), or without it, as only Allah, praise to Him, is the One Who is the Maker and the Inventor, Who created the primary elements, from which other things were created. However, a boy can be named as “’Abdul-Bari,” (Worshipper of the Maker), which is an appreciation for this great and exclusive capability of Allah and a recognition of His divinity and Lordship over all of His creations. ***
24.
Al-Badee’u:
The Originator
ÇáúÈóÏöíÚõ
This Good Name of Allah was mentioned
twice in the Holy
Quran without the definite article (Al), as “Badee’u,” in verses
2: 117 and 6: 101, as follows:
ÈóÏöíÚõ
ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ æóÅöÐóÇ ÞóÖóìٰ ÃóãúÑðÇ
ÝóÅöäøóãóÇ íóÞõæáõ áóåõ ßõä Ýóíóßõæäõ
(ÇáÈÞÑÉ ¡ 2: 117).
ÈóÏöíÚõ
ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ۖ Ãóäøóìٰ íóßõæäõ áóåõ æóáóÏñ
æóáóãú Êóßõä áøóåõ ÕóÇÍöÈóÉñ ۖ æóÎóáóÞó ßõáøó ÔóíúÁò ۖ
æóåõæó Èößõáøö ÔóíúÁò Úóáöíãñ
(ÇáÃäÚÇã ¡ 6: 101).
(He is)
Originator
of the heavens and the Earth. When He decrees a matter, He
only says to it, "Be," and it is (Al-Baqara, 2: 117).
(He is)
Originator
of the heavens and the Earth. How could He have a son when
He does not have a companion and He created everything? And
He is, of all things, Knowing (Al-An’am,
6: 101).
Al-Qurtubi agreed with Al-Tabari on that "Al-Badee’u" of the heavens and the Earth is the One Who originated them, which means the One Who invented them and brought them into existence. Ibn Katheer supported this interpretation, saying that "Al-Badee’u" is the Creator of the heavens and the Earth, in a form that did not exist before, which means that He is the Originator of that which He creates, and nobody did that before Him.
Al-Qurtubi elaborated on the meaning of "Al-Badee’u,"
mentioning that this Name is a derivative of the Arabic verb
“bada-a,” which means to originate things. So, "Al-Badee’u"
is the One Who originated things in the sense that He was
the first in bringing them out to existence. He is also the
One Who creates things as He wills, anew, amazing, and
without resemblance to any existent thing before. This
meaning is derived a verse in the Holy Quran, which states
that Prophet Muhammed, pbbuh, was not the first Messenger of
Allah: “Say,
"I am not something original (the first) among the
messengers” (Al-A’hqaf, 46: 9).
Thus, "Al-Badee’u," is the Originator of the heavens and the Earth. Nobody preceded Him in doing so. He originated them in an amazing beauty, perfection, and functionality. Exalted is Allah, the Best of Creators.
Applying knowledge about this Good Name of Allah is
by calling upon Him, with it, “Al-Badee’u” (The Originator),
asking Him for anything good to happen to the caller and
others, such as help in starting a good effort or a good
deed.
Nobody should be named as “Al- Badee’,” with the definite article (Al), as only Allah, praise to Him, is the Originator of that which He created (the heavens, the Earth, and what is in and between them). However, some people call their son as “Badee’” and their daughter as “Badee’a,” without the definite article (A), as an expression of the possibility that they may be able to obtain part of this trait, which Allah, praise to Him, has placed in them. Better is that a boy can be named as “’Abdul-Badee’,” (Worshipper of the Originator), which is an appreciation for this great and exclusive capability of Allah and a recognition of His divinity and Lordship over all of His creations.
***
25.
Al-Fatir:
The Original Creator
ÇáÝóÇØöÑõ
This Good Name of Allah was mentioned
six times
in the Holy
Quran,
without
the definite article
(Al), “Fatir,"
in verses 6: 14; 12: 101; 14: 10; 35: 1; 39: 46; and 42: 11.
In all these verses, “Fatir,"
was mentioned as the Creator of the heavens and the Earth,
as in verse 35: 1.
[51]
ÇáúÍóãúÏõ áöáøóåö
ÝóÇØöÑö
ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö
(ÝÇØÑ ¡ 35: 1).
(All) praise is (due) to Allah,
Original Creator
of the heavens and the Earth (Fatir, 35: 1).
The Name “Fatir" is derived from the Arabic verb “fatara,” which is mentioned in the past tense 8 times, in reference to Allah, Who “created.” It came to mean that Allah, praise to Him, “created” the heavens and the Earth, in their original form (Al-An’am, 6: 79), “created” the Prophet, pbbuh (Hood, 11: 51), “created” human beings in their lower life (Al-Issra, 17: 51), “created” them the Egyptian magicians (Ta-Ha, 20: 72), “created” the heavens and the Earth (Al-Anbiya, 21: 56), “created” people (Al-Room, 30: 30), “created” the man who warned his people (Ya-Seen, 36: 22), “created” Ibrahim (Al-Zukhruf, 43: 27). The root verb “fatara” (to create) also came twice in the present tense, once in the future tense, and once as an adjective, in reference to heavens “rupturing” or “cracking” or “breaking apart,” as follows: The heavens “rupture” or “crack” for hearing the blasphemous claim that Allah, praise to Him, has a son (in Maryam, 19: 90), and the heavens are about to rupture or crack when people take somebody else other than Allah as their patron or guardian (Al-Shoura, 42: 5), and on the Last Day, the heaven “will rupture or break apart” (Al-Infitar, 82: 1) and the heaven is cracked or broken apart on the Last Day (Al-Muzzamil, 73: 18). [52]Thus, "Fatir" of the heavens and the Earth means the One Who created them, which means that He was their Originator and Inventor, who brought them out of non-existence. Applying knowledge about this Good Name of Allah is by calling upon Him, with it, “Allahumma, You are Fatir es-samawati wal ardh” (O, Allah, You are the Original Creator of the heavens and the Earth). I am asking You to guide me to your straight, and to give me the best, in this life and the hereafter. Nobody should be named as “Al-Fatir,” with the definite article (Al), or without it, as only Allah, praise to Him, is the Original Creator of the heavens and the Earth and what is in and between them. However, a boy can be named as “Abdul-Fatir,” (Worshipper of the Original Creator), as an appreciation for this great and exclusive capability of Allah and a recognition of His divinity and Lordship over all of His creations. ***
26. Al-Musawwir: The Fashioner, The Shaper ÇáúãõÕóæöøÑõ
"Al-Musawwir," as a Good Name of Allah, means that
He, praise to Him, fashions His creation with the shape He
wills. It was mentioned
once
in the Holy Quran, in verse 59
:24, as follows:
åõæó Çááøóåõ
ÇáúÎóÇáöÞõ ÇáúÈóÇÑöÆõ
ÇáúãõÕóæøöÑõ ۖ áóåõ ÇáúÃóÓúãóÇÁõ
ÇáúÍõÓúäóìٰ ۚ íõÓóÈøöÍõ áóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö
æóÇáúÃóÑúÖö ۖ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
(ÇáÍÔÑ ¡ 59: 24). He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the Good Names. Whatever is in the heavens and the Earth is exalting Him. And He is the Rare in Might, the Wise (Al-‘Hashr, 59: 24).
In his interpretation of verse 59: 24, Al-Tabari
mentioned that "Al-Musawwir"
is the One Who creates His creations as He wills. Al-Qurtubi
defined "Al-Musawwir" as the One Who plans the
fashions of the images He creates and assembles them in
different shapes. Ibn Katheer agreed with him and explained
the three Names of Al-Khaliq, Al-Bari’, and Al-Musawwir,
together, mentioning that He is the One Who, if He wills
something, He says to it “Be” and it is, on the form He
wants it to be, and on the image, He chooses for it.
The fashioning of images represents the fourth stage of the
first creation (by creating the first living cell),
proportioning, and straightening up (walking on two), as we
are told by verses 82: 7-8. It is the stage which preceded
the human caliphate (mandate to rule) on the Earth, as
reflected in the angels’ prostration to Adam, mentioned in
verse 7: 11, as follows:
ÇáøóÐöí ÎóáóÞóßó ÝóÓóæøóÇßó ÝóÚóÏóáóßó
ý﴿٧﴾þ
Ýöí Ãóíøö
ÕõæÑóÉò
ãøóÇ ÔóÇÁó ÑóßøóÈóßó
ý﴿٨﴾
(ÇáÇäÝØÇÑ ¡
82: 7-8).
æóáóÞóÏú ÎóáóÞúäóÇßõãú Ëõãøó
ÕóæøóÑúäóÇßõãú
Ëõãøó ÞõáúäóÇ áöáúãóáóÇÆößóÉö ÇÓúÌõÏõæÇ áöÂÏóãó ÝóÓóÌóÏõæÇ
ÅöáøóÇ ÅöÈúáöíÓó áóãú íóßõä ãøöäó ÇáÓøóÇÌöÏöíäó
(ÇáÃÚÑÇÝ ¡ 7: 11).
It is He Who created you, proportioned you, and straightened
you up (7) In whatever
image
He willed, He has assembled you (8) (Al-Infitar, 82: 8).
And We have created you, then
fashioned
you (in the human form). Then, We said to the angels,
"Prostrate to Adam." So, they prostrated, except for Iblees
(Satan), who was not of those who prostrated (Al-A’araf, 7:
11).
Verses 40: 64 and 64: 3 tell us that fashioning of images is
a reference to the Creator’s will, praise to Him, to make
humans on the best of images, in comparison with His other
creations. Verse 3: 6 mentions the fashioning of images
during the second creation, in the womb. It points to God’s
will, praise to Him, in the selection of the genetic
heredity of the fetus from parents and relatives, to form
its internal structure and its external image.
[53]
Çááøóåõ ÇáøóÐöí ÌóÚóáó áóßõãõ ÇáúÃóÑúÖó ÞóÑóÇÑðÇ
æóÇáÓøóãóÇÁó ÈöäóÇÁð
æóÕóæøóÑóßõãú
ÝóÃóÍúÓóäó
ÕõæóÑóßõãú
(ÛÇÝÑ ¡ 40: 64).
ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó ÈöÇáúÍóÞøö
æóÕóæøóÑóßõãú
ÝóÃóÍúÓóäó
ÕõæóÑóßõãú ۖ
æóÅöáóíúåö ÇáúãóÕöíÑõ
(ÇáÊÛÇÈä ¡ 64: 3).
åõæó ÇáøóÐöí
íõÕóæøöÑõßõãú
Ýöí ÇáúÃóÑúÍóÇãö ßóíúÝó íóÔóÇÁõ ۚ áóÇ Åöáóٰåó ÅöáøóÇ åõæó
ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
(Âáö ÚãÑÇä ¡ 3: 6).
It is Allah who made for you the Earth a place of
settlement, and the sky a (ceiling) structure, and
fashioned
you, and made your
images
the best … (Ghafir, 40: 64).
He created the heavens and the Earth in truth, and
fashioned
you, and made your
images
the best, and to Him is the (final) destination (Al-Taghabun,
64: 3).
It is He who
fashions
you in the wombs however He wills. There is no deity except
Him, the Exalted in Might, the Wise (Aali-‘Imran, 3: 6).
In his book, “Al-Asna,” Al-Qurtubi mentioned
explanations from three interpreters before him, for this
Good Name of Allah,
"Al-Musawwir."
Ibn
Al-‘Arabi’s defined it
as the One Who made His creations on different images. Al-Khatabi
explained differences as a way to enable people to know each
other. Ibn Al-‘Hassar mentioned that this Name
includes all necessary characteristics which are required in
the invention and fashioning of images. These are
capability, knowledge, selection, wisdom, and expertise.
This means that fashioning of images comes after creation,
as stated in verse 7: 11, mentioned above.
Thus, "Al-Musawwir," praise to Him, is the One Who
fashions His creations as He wills, in wonderful systems,
which enables them to function internally in the best way
possible, and to look externally in the best of images,
whether these are living beings or heavenly formations.
It is noteworthy that in our time (15th Hijri
Century / 21st Century AD), the Arabic name "Al-Musawwir"
has a different meaning from that which has been mentioned
above. It refers to the photographer, who uses a camera to
produce photographs of people, animals, plants, and natural
sceneries.
As such, he/she cannot be called a "Musawwir,"
because he/she does not intervene in making the internal
structure and the external images of the objects which
he/she photographs, as this Good Name of Allah conveys.
Instead, a more accurate name for such a person should be a
“recorder of images” or a “reflecter,” as the camera
reflects the images of the photographed objects.
Likewise, the sculptor, who makes statues and sculptures,
cannot be called a "Musawwir," as thought by Al-Qurtubi.
Though he/she mimics the external images of subjects, he/she
does not intervene in making their internal structures. In
addition, such statues are lifeless, compared with the
living creations of Allah, Who shapes their internal
structure and external images.
The closest meaning of this Good Name of Allah can be
explained by the possible jobs done by various teams of
machine makers. Making cars, for example, depends initially
on the work of a team of designers, who come up with the
ideas which they envision in a future car design. Then,
another team may be tasked with the job of finding the right
measurements and sizes of the machine components. A third
team may write down or/and draw the instructions or design
of the machine components, including measurements, sizes,
and other details. A fourth team may implement the written
instructions or the drawn design, in what is known as
manufacturing of the machine components and assembling them
together. Finally, a fifth team tests the machine
performance and functionality, to make sure that it does
what it is supposed to be doing.
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma,
You are
Al-Musawwir”
(O, Allah, You are the Fashioner, the Shaper),
praise to You, there is no other god but You. I am asking
you to grant me healthy offspring, with
the best images, so they can worship You in the best way
they can and do the best of deeds.
Nobody
should
be named as
“Al-
Musawwir,”
with the definite article (Al), or without it,
as only Allah, praise to Him, is the
Fashioner (Shaper)
of humans, making them in the best proportions and images.
However, a boy can be named as “Abdul-Musawwir”
(Worshipper of the Fashioner), which is an appreciation for
this great and exclusive capability of Allah and a
recognition of His divinity and Lordship over all of His
creations. ***
27.
Ghafir
Al-Dhanb
(pronounced as ghafirudh
dhanbi):
Forgiver of Sin
ÛóÇÝöÑõ
ÇáÐøóäúÈö
This Good Name of Allah includes the underlined English
letters "gh," which represent the twelfth letter
of the Arabic alphabet. This letter is pronounced the
same way Parisians in France pronounce the letter -r-).
There are seven Good Names of Allah, which are derived
from the same root verb, “ghafara” (to forgive).
These are "Ghafir Al-Dhanb" (Forgiver of
Sin), “Al-Ghafour” (the Perpetual Forgiver), “Al-Ghaffar”
(the Most Forgiving), “Khayr Al-Ghafireen”
(the Best of Forgivers), Dhu Al-Maghfirah (the One with
Forgiveness), “Wasi'ul Maghfirah” (the Vast in
Forgiveness), and “Ahlul Maghfirah” (the Source
of Forgiveness).
The root verb “ghafara” means to forgive and to
pardon, while shielding a wrongdoing from becoming known
publicly. Ibn Katheer explained that when Allah forgives
people, He pardons them without making their wrongdoing
known to others. Al-Qurtubi elaborated,
mentioning that forgiveness is a promise that Allah,
praise to Him, made to the believers who proclaim that
there is no other god but Him. He further differentiated
between the meanings of the first three Good Names of
Allah. “Ghafir Al-Dhanb (Forgiver of Sin)
is the One Who waives sins and shields shortcomings of
sinners. “Al-Ghaffar” (the Abundantly Forgiving)
is the One Who goes too far in forgiving people and
hiding their shortcomings. “Al-Ghafour” (the
Forgiving) is the One Who does forgiveness countless
times, while shielding the wrongdoing and shortcomings
of His worshippers.
The first of these six Good Names of Allah, "Ghafir
Al-Dhanb" (the Forgiver of Sin), was mentioned
once in the Holy Quran, in verse 40: 3, without the
definite article (Al), and as the first of four compound
Good Names of Allah, as follows: ÛóÇÝöÑö ÇáÐøóäÈö æóÞóÇÈöáö ÇáÊøóæúÈö ÔóÏöíÏö ÇáúÚöÞóÇÈö Ðöí ÇáØøóæúáö ۖ áóÇ Åöáóٰåó ÅöáøóÇ åõæó ۖ Åöáóíúåö ÇáúãóÕöíÑõ (ÛÇÝÑ ¡ 40: 3).
The
Forgiver
of Sin,
Acceptor of Repentance, Severe in Punishment, Owner of
Abundance: There is no deity except Him; to Him is the
destination (Ghafir, 40:
3).
Allah, praise to Him, tells us that He forgives all
sins, for whoever He wills, except polytheism
(associating others as gods with Him), which is an
abject fabrication, a tremendous sin
(4: 48), and a far astray (4: 116), as we read in the
following two verses: Åöäøó Çááøóåó áóÇ íóÛúÝöÑõ Ãóä íõÔúÑóßó Èöåö æóíóÛúÝöÑõ ãóÇ Ïõæäó Ðóٰáößó áöãóä íóÔóÇÁõ ۚ æóãóä íõÔúÑößú ÈöÇááøóåö ÝóÞóÏö ÇÝúÊóÑóìٰ ÅöËúãðÇ ÚóÙöíãðÇ ý (ÇáäÓÇÁ ¡ 4: 48).Åöäøó Çááøóåó áóÇ íóÛúÝöÑõ Ãóä íõÔúÑóßó Èöåö æóíóÛúÝöÑõ ãóÇ Ïõæäó Ðóٰáößó áöãóä íóÔóÇÁõ ۚ æóãóä íõÔúÑößú ÈöÇááøóåö ÝóÞóÏú Öóáøó ÖóáóÇáðÇ ÈóÚöíÏðÇ ý(ÇáäÓÇÁ ¡ 4: 116).
Indeed, Allah
does not forgive
association with Him, but
He forgives
what is less than that for whom He wills. And he who
associates others with Allah has certainly fabricated a
tremendous sin (Al-Nissa, 4: 48).
Indeed, Allah
does not forgive
association with Him, but
He forgives
what is less than that for whom He wills. And he who
associates others with Allah has certainly gone far
astray (Al-Nissa, 4: 116).
The rationale for the principle of forgiveness is
straightening up the life of individuals and society at
large. Otherwise, people may
continue committing sins and wrongdoing, which may
corrupt society and lead to the downfall of the human
civilization on Earth. Instead, the promise of
forgiveness gives the disobedient sinners the hope of
pardoning them, which may lead them to stop committing
sins and return back to their Lord, Who promised them
forgiveness if they repent and call on Him, asking for
forgiveness. They have been promised that their sins
will be forgiven, as long as they do not associate other
gods with Allah, praise to Him, as we learn from the two
verses mentioned above and from the ‘Hadith of the
Prophet, pbbuh, which was narrated by Anas Bin Malik,
mAbpwh.
In addition, God’s promise of forgiveness encourages
people to perform the ways of worship and the good
deeds, which result in great benefits to the performing
individuals and their societies. This was mentioned in
the ‘Hadith, which was narrated by Abu Hurayrah, mAbpwh,
about forgiveness of sins for the believers who, for
example, fast the month of Ramadhan and stand for
worship on the Night of Decree (Laylatul Qadr).
Further, the Prophet, pbbuh, gave glad tidings to the
sinners that Allah, praise to Him, will forgive them if
they repent, by purifying themselves (taking a shower),
performing prayers, and asking Him for forgiveness,
directly after committing a sin. We learn this from the
‘Hadith narrated by Abu Bakr, mAbpwh, which ended with
the following verse from the Holy Quran:
[54] æóÇáøóÐöíäó ÅöÐóÇ ÝóÚóáõæÇ ÝóÇÍöÔóÉð Ãóæú ÙóáóãõæÇ ÃóäÝõÓóåõãú ÐóßóÑõæÇ Çááøóåó ÝóÇÓúÊóÛúÝóÑõæÇ áöÐõäõæÈöåöãú æóãóä íóÛúÝöÑõ ÇáÐøõäõæÈó ÅöáøóÇ Çááøóåõ æóáóãú íõÕöÑøõæÇ Úóáóìٰ ãóÇ ÝóÚóáõæÇ æóåõãú íóÚúáóãõæäó (Âáö ÚöãÑÇä ¡ 3: 135).
And those who, when they commit an immorality or wrong
themselves (by transgression), remember Allah and
seek forgiveness
for their sins - and who can forgive sins except Allah?
- and (who) do not persist in what they have done while
they know (Aali-‘Imran, 3: 135).
The root verb “ghafara” (to forgive) was
mentioned 4 times in the Holy Quran. The first was in
reference to God’s
forgiveness
to Moussa (Moses), pbuh, who oppressed (wronged) himself
by committing the sin of killing an Egyptian man, then
he called on Allah, praise to Him, for forgiveness (Al-Qassas,
28: 16). It was also used in mentioning God’s
forgiveness
to Dawood (David), pbuh, after he realized that he
passed a hasty ruling, then called on Allah for
forgiveness
(Sad,
38: 25). In a third verse, it was used in praising
believers who stay patient and
forgive
those who wrong them, as this shows their determination
(Al-Shoura, 42: 43). Finally, it referred to the
forgiveness
of a good man’s sins, entering him to Paradise, and
making him among the honored, for advising his people to
follow God’s Messengers (Ya-Seen, 36: 27).
[55]
Various derivatives of the root verb “ghafara”
(to forgive) were mentioned 132 times in 121 verses in
the Holy Quran. Examples of the usage of such
derivatives include the fact that Allah, praise to Him,
forgives
whoever He wills to forgive (Aali-‘Imran, 3: 129), He
commanded His Messenger, pbbuh, to ask for
forgiveness
(Al-Nissa, 4: 106), Ibrahim’s (Abraham), pbuh, promise
to ask his Lord to
forgive
his father (Maryam, 19: 47), Moussa’s (Moses), pbuh,
calling on Allah to
forgive
him and his brother (Al-A’araf, 7: 151), Shuayb’s, pbuh,
advice to his people to ask their Lord for
forgiveness
(Hood, 11: 90), God’s promise of
forgiveness
for believers (Al-Anfal, 8: 4), and that Allah does not
punish people while they are asking Him for
forgiveness
(Al-Anfal, 8: 33).
[56]
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma,
You are
"Ghafir
Al-Dhanb" (Forgiver of Sin),
praise to You, there is no other god but You. I am
asking you as Your Messenger Ibrahim, pbuh, did:
Our Lord, forgive me and my parents and the believers
the Day the account is established"
(Ibranim, 14: 41). I am also asking You as Your
Messenger Noo’h did: “My Lord, forgive me and my parents
and whoever enters my house a believer and the believing
men and believing women. And do not increase the
oppressors (wrongdoers) except in destruction" (Noo’h,
71: 28).
Nobody
should
be named as
"Ghafir
Al-Dhanb" (Forgiver of Sin).
However, a boy can be named as “Abdul-Ghafir”
(Worshipper of the Forgiver), which is an appreciation
for this great and exclusive capability of Allah and a
recognition of His divinity and Lordship over all of His
creations, as He is the only One Who is capable of
forgiveness on the Day of Reckoning. Living up to the meanings of this Good Name of Allah means that a believer is kind and merciful, even towards those who wrong him. He/she does not hesitate in forgiving the wrongdoer, particularly if the latter asks him for pardoning and forgiveness. In doing so, he/she is following God’s way of dealing with the wrongdoers when they ask Him for forgiveness, praise to Him.
28.
Al-Ghafour:
The Perpetual Forgiver
ÇáÛÝæÑ
"Al-Ghafour" (the Perpetual Forgiver)
is an adjectival name, derived from the root verb “ghafara”
(to forgive, and to hide shortcomings). It is one of the
seven Good Names of Allah, which are derivatives of the
same root verb.
It is also an amplified form of the adjectival name “ghafir.”
Thus, "Al-Ghafour" is the One, Who forgives His repentant worshippers, again and again, to an infinite number of acts of forgiving and pardons. So, He is truly the Perpetual Forgiver
This Good Name of Allah was mentioned
91 times
in the Holy Quran. In 11 times, it was mentioned with
the definite article (Al), and without it in the
remaining times.
Further, it was mentioned
alone once,
in verse 17: 25, but with another Good Name of Allah in
the remaining 90 times. By adding it to these Names, it
has become associated with other meanings, such as
mercy, forbearance, pardoning, Lordship, appreciation,
and love, as follows:
[57] ÑøóÈøõßõãú ÃóÚúáóãõ ÈöãóÇ Ýöí äõÝõæÓößõãú ۚ Åöä ÊóßõæäõæÇ ÕóÇáöÍöíäó ÝóÅöäøóåõ ßóÇäó áöáúÃóæøóÇÈöíäó ÛóÝõæÑðÇ (ÇáÅÓÑÇÁ ¡ 17: 25).äóÈøöÆú ÚöÈóÇÏöí Ãóäøöí ÃóäóÇ ÇáúÛóÝõæÑõ ÇáÑøóÍöíãõ (ÇáÍÌÑ ¡ 15: 49).áøóÇ íõÄóÇÎöÐõßõãõ Çááøóåõ ÈöÇááøóÛúæö Ýöí ÃóíúãóÇäößõãú æóáóٰßöä íõÄóÇÎöÐõßõã ÈöãóÇ ßóÓóÈóÊú ÞõáõæÈõßõãú ۗ æóÇááøóåõ ÛóÝõæÑñ Íóáöíãñ (ÇáÈÞÑÉ ¡ 2: 225).ÝóÃõæáóٰÆößó ÚóÓóì Çááøóåõ Ãóä íóÚúÝõæó Úóäúåõãú ۚ æóßóÇäó Çááøóåõ ÚóÝõæøðÇ ÛóÝõæÑðÇ ý (ÇáäÓÇÁ ¡ 4: 99).æóÑóÈøõßó ÇáúÛóÝõæÑõ Ðõæ ÇáÑøóÍúãóÉö ۖ (ÇáßåÝ ¡ 18: 58).ÇáøóÐöí ÎóáóÞó ÇáúãóæúÊó æóÇáúÍóíóÇÉó áöíóÈúáõæóßõãú Ãóíøõßõãú ÃóÍúÓóäõ ÚóãóáðÇ ۚ æóåõæó ÇáúÚóÒöíÒõ ÇáúÛóÝõæÑõ (Çáãõáß ¡ 67: 2).áöíõæóÝøöíóåõãú ÃõÌõæÑóåõãú æóíóÒöíÏóåõã ãøöä ÝóÖúáöåö ۚ Åöäøóåõ ÛóÝõæÑñ ÔóßõæÑñ (ÝÇØÑ ¡ 35: 30).æóåõæó ÇáúÛóÝõæÑõ ÇáúæóÏõæÏõ (ÇáÈÑæÌ ¡ 85: 14).
Your Lord is most knowing of what is within yourselves.
If you are righteous, then indeed He is ever, to (those
who are) returning (to Him),
Perpetually
Forgiving
(Al-Issra, 17: 25).
(O Mu’hammed), inform My worshippers that, indeed, I am
the Perpetual Forgiver, the Merciful
(Al-‘Hijr, 15: 49).
Allah does not blame you for what is unintentional in
your oaths, but He blames you for what your hearts have
earned. And Allah is
Perpetually Forgiving and Forbearing
(Al-Baqara, 2: 225).
For those it is expected that Allah will pardon them,
and Allah is ever
Pardoning and Perpetually Forgiving
(Al-Nissa, 4: 99).
And
your Lord
is the
Perpetual Forgiver, Possessor of Mercy
(Al-Kahf, 18: 58).
(He) who created death and life, to test you, which of
you is best in deed, and He is
the
Exalted in Might, the Perpetual Forgiver
(Al-Mulk, 67: 2).
That He may give them in full their rewards and increase
for them of His bounty. Indeed,
He is Perpetually Forgiving and Most Thankful (Appreciative)
(Fatir, 35: 30).
And He is
the Perpetual Forgiving, the Loving (Affectionate)
(Al-Burooj, 85: 14).
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma, You are
"Al-Ghafoor Al-Ra’heem" (the Perpetual Forgiver, the
Merciful),
praise to You, there is no other god but You. I am
asking you as Your Messenger Ibrahim, pbuh, did: “Our
Lord, forgive me and my parents and the believers the
Day the account is established"
(Ibranim, 14: 41).
Nobody
should
be named as
"Al-Ghafoor" (the Most Forgiving), whether these
are angels, jinn, or humans, as only Allah is the Most
Forgiving.
However, a boy can be named as “Abdul-Ghafoor”
(Worshipper of the Perpetual Forgiver), which is an
appreciation for this great and exclusive capability of
Allah and a recognition of His divinity and Lordship
over all of His creations, as He is the only One Who is
capable of forgiveness, again and again, to an infinite
number of acts of forgiving and pardons.
Living up to the meanings of this
Good Name of Allah means that a believer should try to
be as forgiving and merciful as possible, even towards
those who wrong him, particularly if he/she is asked to
do so.
29.
Al-Ghaffar:
The Most Forgiving
ÇáúÛóÝøóÇÑõ
"Al-Ghaffar" (the Most Forgiving)
is an adjectival name, derived from the root verb “ghafara”
(to forgive, and to hide shortcomings). It is one of the
seven Good Names of Allah, which are derivatives of the
same root verb.
It is also an amplified form of the adjectival name “ghafir.”
Thus, "Al-Ghaffar"
means "the Most Forgiving," Whose forgiveness is so
abundant that it extends to all kinds of sins and
wrongdoing, and it is granted to seekers who do not
associate other gods with Allah. Thus, this Name is more
expressive of the meaning of forgiveness than other
Names, followed by Al-Ghafoor, then Al-Ghafir.
This Good Name of Allah was mentioned
5 times
in the Holy Quran. In
3 times,
in verses 38: 66, 39: 5, and 40: 42, it was mentioned
with
the definite article (Al). In these verses, it was
mentioned with another Good Name of Allah, “Al-‘Aziz”
(the Exalted in Might), which means that Allah, praise
to Him, forgives His worshippers, who seek for His
forgiveness, from a position of might, power, and
capability.
Further, this Good Name of Allah was mentioned
twice
in the Holy Quran,
without
the definite article (Al), in verses 20: 82 and 71: 10.
In these verses, Allah, praise to Him, promised granting
His forgiveness to the believers who do good deeds, if
they repent and ask for His forgiveness, as follows:
ÑóÈøõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ
ÇáúÚóÒöíÒõ ÇáúÛóÝøóÇÑõ
(Õ ¡
38: 66).
... æóÓóÎøóÑó ÇáÔøóãúÓó æóÇáúÞóãóÑó ۖ ßõáøñ íóÌúÑöí
áöÃóÌóáò ãøõÓóãøðì ۗ ÃóáóÇ åõæó
ÇáúÚóÒöíÒõ ÇáúÛóÝøóÇÑõ
(ÇáÒãÑ ¡
39: 5).
ÊóÏúÚõæäóäöí áöÃóßúÝõÑó ÈöÇááøóåö æóÃõÔúÑößó Èöåö ãóÇ
áóíúÓó áöí Èöåö Úöáúãñ æóÃóäóÇ ÃóÏúÚõæßõãú Åöáóì
ÇáúÚóÒöíÒö ÇáúÛóÝøóÇÑö
(ÛÇÝÑ ¡
40: 42).
æóÅöäøöí
áóÛóÝøóÇÑñ
áøöãóä ÊóÇÈó æóÂãóäó æóÚóãöáó ÕóÇáöÍðÇ Ëõãøó ÇåúÊóÏóìٰ
(Øå ¡
20:
82).
ÝóÞõáúÊõ ÇÓúÊóÛúÝöÑõæÇ ÑóÈøóßõãú Åöäøóåõ ßóÇäó
ÛóÝøóÇÑðÇ
ý(äæÍ
¡
71: 10).
Lord of the heavens and the Earth, and whatever is
between them,
the Exalted in Might, the Most Forgiving
(Sad,
38: 66).
… and He has subjected the sun and the moon, each
running (its course) for a specified term.
Unquestionably, He is
the Exalted in Might, the Most Forgiving
(Al-Zumar, 39: 5).
You invite me to disbelieve in Allah and associate with
Him that of which I have no knowledge, and I invite you
to
the Exalted in Might, the Most Forgiving
(Ghafir,
40: 42).
And indeed, I am
Most Forgiving
of whoever repents, and believes, and does good (deeds),
and then continues in guidance (Ta-Ha, 20: 82).
And (Noo’h) said, 'Ask forgiveness of your Lord. Indeed,
He is
Most Forgiving
(Noo’h, 71: 10).
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma, Anta
Al-‘Aziz Al-Ghaffar" (O Allah, You are the
Exalted in Might, the Most Forgiving),
praise to You, there is no other god but You. I am
asking you as Your Messenger Ibrahim, pbuh, did: “Our
Lord, forgive me and my parents and the believers the
Day the account is established"
(Ibranim, 14: 41).
Nobody
should
be named as
"Al-Ghaffar" (the Most Forgiving), whether these
are angels, jinn, or humans, as only Allah is the Most
Forgiving.
However, a boy can be named as “Abdul-Ghaffar”
(Worshipper of the Most Forgiving), which is an
appreciation for this great and exclusive capability of
Allah, and a recognition of His divinity and Lordship
over all of His creations, as He is the only One Who is
more capable of forgiveness than anyone else among His
creations. Living up to the meanings of this Good Name of Allah means that a believer should try to be as forgiving and merciful as possible, even towards those who wrong him, particularly if he/she is asked to do so. 30. Khayr Al-Ghafireen (pronounced as khayrul ghafireen): The Best of Forgivers ÎóíúÑõ ÇáúÛóÇÝöÑöíäó
"Khayr
Al-Ghafireen” is one of the Good Name of Allah, which
is mentioned directly
once in verse 7: 155 of the Holy Quran. It
means that Allah, praise to Him, is “the Best of Forgivers”
to His repenting worshippers, who ask for His forgiveness,
which encompasses all types of wrongdoing and sins, as long
as the seekers of forgiveness do not take partners with Him.
This Good Name of Allah was mentioned in the context of the
story of the Children of Israel, who obtained anger from
their Lord for their worship of the golden calf. Moussa
(Moses), peace be to him, chose seventy of them to go with
him for an appointment with Allah, to plead with Him,
announce their repentance, and ask for His forgiveness.
Allah, praise to Him, forgave them because He is the Best of
Forgiver, the Merciful, as we read in verses 7: 152-155.
Åöäøó ÇáøóÐöíäó ÇÊøóÎóÐõæÇ ÇáúÚöÌúáó ÓóíóäóÇáõåõãú ÛóÖóÈñ
ãøöä ÑøóÈøöåöãú æóÐöáøóÉñ Ýöí ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ ۚ
æóßóÐóٰáößó äóÌúÒöí ÇáúãõÝúÊóÑöíäó
ý﴿١٥٢﴾þ
æóÇáøóÐöíäó ÚóãöáõæÇ ÇáÓøóíøöÆóÇÊö Ëõãøó ÊóÇÈõæÇ ãöä
ÈóÚúÏöåóÇ æóÂãóäõæÇ Åöäøó ÑóÈøóßó ãöä ÈóÚúÏöåóÇ áóÛóÝõæÑñ
ÑøóÍöíãñ
ý﴿١٥٣﴾þ
æóáóãøóÇ ÓóßóÊó Úóä ãøõæÓóì ÇáúÛóÖóÈõ ÃóÎóÐó ÇáúÃóáúæóÇÍó ۖ
æóÝöí äõÓúÎóÊöåóÇ åõÏðì æóÑóÍúãóÉñ áøöáøóÐöíäó åõãú
áöÑóÈøöåöãú íóÑúåóÈõæäó
ý﴿١٥٤﴾þ
æóÇÎúÊóÇÑó ãõæÓóìٰ Þóæúãóåõ ÓóÈúÚöíäó ÑóÌõáðÇ áøöãöíÞóÇÊöäóÇ
ۖ ÝóáóãøóÇ ÃóÎóÐóÊúåõãõ ÇáÑøóÌúÝóÉõ ÞóÇáó ÑóÈøö áóæú ÔöÆúÊó
ÃóåúáóßúÊóåõã ãøöä ÞóÈúáõ æóÅöíøóÇíó ۖ ÃóÊõåúáößõäóÇ ÈöãóÇ
ÝóÚóáó ÇáÓøõÝóåóÇÁõ ãöäøóÇ ۖ Åöäú åöíó ÅöáøóÇ ÝöÊúäóÊõßó
ÊõÖöáøõ ÈöåóÇ ãóä ÊóÔóÇÁõ æóÊóåúÏöí ãóä ÊóÔóÇÁõ ۖ ÃóäÊó
æóáöíøõäóÇ ÝóÇÛúÝöÑú áóäóÇ æóÇÑúÍóãúäóÇ ۖ æóÃóäÊó
ÎóíúÑõ ÇáúÛóÇÝöÑöíäó
ý﴿١٥٥﴾þ
(ÇáÃÚÑÇÝ ¡7: 152-155).
Indeed, those who took the calf (for worship) will obtain
anger from their Lord and humiliation in (this) lower life,
and thus, We recompense the committers of falsehood (152)
But those who committed misdeeds, then repented after them
and believed, indeed, your Lord, thereafter, is Forgiving
and Merciful. (153)
And when the anger subsided in Moussa (Moses), he took up
the tablets, and in their inscription was guidance and mercy
for those who are fearful of their Lord. (154)
And Moussa (Moses) chose from his people seventy men for Our
appointment. Then, when the trembling (earthquake) seized
them, he said, "My Lord, if You had willed, You could have
destroyed them before and me (as well). Would You destroy us
for what the foolish among us have done? This is not but
Your trial by which You send astray whom You will and guide
whom You will. You are our Protector, so forgive us and have
mercy upon us; and You are
the Best of Forgivers
(155) (Al-A’araf, 7: 152-155).
Further, our Lord, praise to Him, has mentioned to us that
His mercy has encompassed everything, and he has written
(decreed) it for the believers who watch Him in their words
and deeds, give charity (zakat), and believe in His Last
Messenger, Muhammed, pbbu, whom He mentioned before in the
Torah and the Ingeel (Gospel). This has been an invitation
for Jews and Christians to accept Islam, to be among the
successful in this lower life and in the hereafter, as
mentioned in verses 7: 156-157.
æóÇßúÊõÈú áóäóÇ Ýöí åóٰÐöåö ÇáÏøõäúíóÇ ÍóÓóäóÉð æóÝöí
ÇáúÂÎöÑóÉö ÅöäøóÇ åõÏúäóÇ Åöáóíúßó ۚ ÞóÇáó ÚóÐóÇÈöí ÃõÕöíÈõ
Èöåö ãóäú ÃóÔóÇÁõ ۖ
æóÑóÍúãóÊöí æóÓöÚóÊú ßõáøó ÔóíúÁò ۚ
ÝóÓóÃóßúÊõÈõåóÇ áöáøóÐöíäó íóÊøóÞõæäó æóíõÄúÊõæäó ÇáÒøóßóÇÉó
æóÇáøóÐöíäó åõã ÈöÂíóÇÊöäóÇ íõÄúãöäõæäó
ý﴿١٥٦﴾þ
ÇáøóÐöíäó íóÊøóÈöÚõæäó ÇáÑøóÓõæáó ÇáäøóÈöíøó ÇáúÃõãøöíøó
ÇáøóÐöí íóÌöÏõæäóåõ ãóßúÊõæÈðÇ ÚöäÏóåõãú Ýöí ÇáÊøóæúÑóÇÉö
æóÇáúÅöäÌöíáö íóÃúãõÑõåõã ÈöÇáúãóÚúÑõæÝö æóíóäúåóÇåõãú Úóäö
ÇáúãõäßóÑö æóíõÍöáøõ áóåõãõ ÇáØøóíøöÈóÇÊö æóíõÍóÑøöãõ
Úóáóíúåöãõ ÇáúÎóÈóÇÆöËó æóíóÖóÚõ Úóäúåõãú ÅöÕúÑóåõãú
æóÇáúÃóÛúáóÇáó ÇáøóÊöí ßóÇäóÊú Úóáóíúåöãú ۚ ÝóÇáøóÐöíäó
ÂãóäõæÇ Èöåö æóÚóÒøóÑõæåõ æóäóÕóÑõæåõ æóÇÊøóÈóÚõæÇ ÇáäøõæÑó
ÇáøóÐöí ÃõäÒöáó ãóÚóåõ ۙ ÃõæáóٰÆößó åõãõ ÇáúãõÝúáöÍõæäó
ý﴿١٥٧﴾þ
(ÇáÃÚÑÇÝ ¡ 7: 156-157).
And write (decree) for us (to lead a good life) in this
lower life and in the Hereafter. Indeed, we have turned back
to You. (Allah) said, "My punishment, I afflict with it whom
I will, but
My mercy encompasses everything."
So, I will write (decree) it for those who watch Me (in
their words and deeds) and give the zakat, and those who
believe in Our verses - (156)
Those who follow the Messenger, the illiterate Prophet, whom
they find written in what they have of the Torah and the
Ingeel (Gospel). (He) enjoins upon them what is right and
forbids them what is wrong and makes lawful for them the
good things and prohibits for them the evil, and relieves
them of their burden and the shackles, which were upon them.
So, those who have believed in him, honored him, supported
him, and followed the light (the Holy Quran), which was
descended with him, those are the successful (157) (Al-A’araf,
7: 156-157).
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma, Anta "Khayr
Al-Ghafireen”
(O Allah, You are the Best of Forgivers),
praise to You, there is no other god but You. I am asking
you to
forgive me, and my parents, and the believers, the Day the
account is established"
(Ibranim, 14: 41).
Nobody
should
be named as "Khayr
Al-Ghafireen,” as
Allah is certainly the Best of Forgivers.
However, a boy
can be named as “Abdul-Ghaffar”
(Worshipper of the Most Forgiving), which is a recognition
of
his worship to his Creator. Living up to the meanings of this Good Name of Allah means that believers should try to be as forgiving and merciful as possible, even towards those who wrong them, particularly if they are asked to do so.
31.
Dhu
Al-Maghfira
(pronounced
as
dhul
maghfira):
Possessor of Forgiveness
Ðõæ
ÇáãóÛúÝöÑóÉò
"Dhu
Al-Maghfira"
is one of the Good Names of Allah, which have been mentioned
directly in the Holy Quran. It means that Allah, praise to
Him, is “the Source and Possessor of Forgiveness,” Who has
promised it to His worshippers, if they repent and return to
Him, as we are told by the ‘Hadiths mentioned above (See End
Note 52).
This Good Name of Allah was mentioned
twice in the Holy
Quran twice. In verse 13: 6, it came announcing God’s
forgiveness to people, despite their wrongdoing to
themselves and to others, while He is going to be Severe in
Penalty towards the obstinate tyrants, who insist on their
disobedience.
The same meaning is confirmed in verse 41:43, which
describes our Lord, praise to Him, as the Possessor of
Forgiveness to His worshippers, who ask Him for it. Yet, the
verse warns disbelievers with punishment from the One with
the Painful Penalty.
Verse 57: 21 points to the fact that God’s forgiveness to
His repentant worshippers is a favor He will bestow on them,
because He is the One with Great Favors bestowed on all of
His creations.
æóíóÓúÊóÚúÌöáõæäóßó ÈöÇáÓøóíøöÆóÉö ÞóÈúáó ÇáúÍóÓóäóÉö æóÞóÏú
ÎóáóÊú ãöä ÞóÈúáöåöãõ ÇáúãóËõáóÇÊõ ۗ æóÅöäøó ÑóÈøóßó
áóÐõæ ãóÛúÝöÑóÉò
áøöáäøóÇÓö Úóáóìٰ Ùõáúãöåöãú ۖ æóÅöäøó ÑóÈøóßó áóÔóÏöíÏõ
ÇáúÚöÞóÇÈö
(ÇáÑÚÏ ¡
13: 6).
ãøóÇ íõÞóÇáõ áóßó ÅöáøóÇ ãóÇ ÞóÏú Þöíáó áöáÑøõÓõáö ãöä
ÞóÈúáößó ۚ Åöäøó ÑóÈøóßó
áóÐõæ ãóÛúÝöÑóÉò
æóÐõæ ÚöÞóÇÈò Ãóáöíãò
(ÝÕáÊ ¡
41:
43).
ÓóÇÈöÞõæÇ Åöáóìٰ
ãóÛúÝöÑóÉò
ãøöä ÑøóÈøößõãú æóÌóäøóÉò ÚóÑúÖõåóÇ ßóÚóÑúÖö ÇáÓøóãóÇÁö
æóÇáúÃóÑúÖö ÃõÚöÏøóÊú áöáøóÐöíäó ÂãóäõæÇ ÈöÇááøóåö
æóÑõÓõáöåö ۚ Ðóٰáößó
ÝóÖúáõ
Çááøóåö íõÄúÊöíåö ãóä íóÔóÇÁõ ۚ æóÇááøóåõ
Ðõæ ÇáúÝóÖúáö
ÇáúÚóÙöíãö
(ÇáÍÏíÏ ¡
57: 21).
They impatiently urge you to bring about punishment (in this
life) before
good
(rewards in the hereafter), while there has already occurred
before them similar (punishments). And indeed, your Lord is
Possessor of Forgiveness
for the people, despite their wrongdoing, and indeed, your
Lord is Severe in Penalty (Al-Ra’d,
13: 6).
Nothing is said to you, (O Muhammad), except what was
already said to the Messengers before you. Indeed, your Lord
is a
Possessor of Forgiveness
and a Possessor of Painful Penalty (Fussilat, 41:
43).
Race toward
forgiveness
from your Lord and a Garden (Paradise), whose width is like
the width of the heavens and the Earth, prepared for those
who believed in Allah and His Messengers. That is a
favor
from Allah, which He gives to whom He wills, and Allah is
the
Possessor of Favors,
the Great (Al-‘Hadeed, 57: 21).
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma,
Anta
"Dhu
Al-Maghfira”
(O Allah, You are the Possessor of
Forgiveness),
praise to You, there is no other god but You. I am asking
you to
forgive me, and my parents, and the believers, the Day the
account is established"
(Ibranim, 14: 41).
Nobody
should
be named as
"Dhu
Al-Maghfira,”
as Allah is certainly the Possessor of
Forgiveness.
However, a boy
can be named as “Abdul-Ghaffar”
(Worshipper of the Most Forgiving), which is a recognition
of his worship to his Creator. Living up to the meanings of this Good Name of Allah means that believers should try to be as forgiving and merciful as possible, even towards those who wrong them, particularly if they are asked to do so. 32. Wasi'ul Maghfirah: "The Vast in Forgiveness æóÇÓöÚõ ÇáúãóÛúÝöÑóÉö
“Wasi’ul Maghfirah” (the Vast in Forgiveness) is one
of the Good Names of Allah, which was mentioned
once
in the
Holy Quran, in verse 53: 32. It means that Allah, praise to
Him, has extended His forgiveness to everything He has
created in the heavens and the Earth. This includes the
intelligent, mandated,
and responsible
creations of angels, jinn, and humans (53: 31). He has
promised them of His forgiveness as long as they avoid the
major sins, such as
taking
(worshipping)
other
partners with Allah (shirk), and immoralities (53: 32), such
as adultery, theft, and drinking alcoholic beverages.
æóáöáøóåö ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáúÃóÑúÖö
áöíóÌúÒöíó ÇáøóÐöíäó ÃóÓóÇÁõæÇ ÈöãóÇ ÚóãöáõæÇ æóíóÌúÒöíó
ÇáøóÐöíäó ÃóÍúÓóäõæÇ ÈöÇáúÍõÓúäóì
ý﴿٣١﴾þ
ÇáøóÐöíäó íóÌúÊóäöÈõæäó ßóÈóÇÆöÑó ÇáúÅöËúãö æóÇáúÝóæóÇÍöÔó
ÅöáøóÇ Çááøóãóãó ۚ Åöäøó ÑóÈøóßó
æóÇÓöÚõ ÇáúãóÛúÝöÑóÉö ۚ
åõæó ÃóÚúáóãõ Èößõãú ÅöÐú ÃóäÔóÃóßõã ãøöäó ÇáúÃóÑúÖö æóÅöÐú
ÃóäÊõãú ÃóÌöäøóÉñ Ýöí ÈõØõæäö ÃõãøóåóÇÊößõãú ۖ ÝóáóÇ
ÊõÒóßøõæÇ ÃóäÝõÓóßõãú ۖ åõæó ÃóÚúáóãõ Èöãóäö ÇÊøóÞóìٰ
ý﴿٣٢﴾þ
(ÇáäÌã ¡
53:
32).
And to Allah belongs whatever is in the heavens and whatever
is in the Earth - that He may recompense those who do evil
(sins) with (the penalty of) what they have done and
recompense those who do good with the best (reward) - (31)
(Al-Najm, 53: 31).
Those who avoid the major sins and immoralities, only
(committing) slight ones. Indeed, your Lord is
Vast in Forgiveness.
He is most knowing of you, as He produced you from the
earth, and as you were fetuses in the wombs of your mothers.
So, do not claim yourselves to be pure; He is most knowing
of who righteous (32) (Al-Najm, 53: 32).
Verse 53: 32
also tells us that Allah, praise to Him, forgives the slight
sins (lamam).
The
three renowned scholars summarized interpretations of their
predecessors for the word “lamam” (slight sins). They
mentioned that if sinners quit committing sins, repent, and
ask their Lord, Allah, for forgiveness, then these are “lamam”
(slight sins).
Another interpretation is given about the difference between
committing a sin and that which leads to it. Adultery, for
example, is defined by the sexual intercourse, which is a
major sin, involving the body sexual organs. However, other
body organs may commit adultery too. Thus, the mind, eyes,
ears, hands, legs, and lips commit adultery too, as we learn
from the ‘Hadith, but these are “lamam” (slight sins), which
can be forgiven by repentance and asking for forgiveness.
[58]
Further, our Lord, Allah, praise to Him, told us in verses
15: 49 and 18: 58 that He is the Perpetual Forgiver, the
Merciful. This means that His trait as a Forgiver is
accompanied by His trait as a Merciful. In addition, He told
us in verse 6: 147 that He is Vast in Mercy, and that His
mercy encompasses everything, as He mentioned in verses 7:
156 and 40; 7. Thus, He, praise to Him, is Forgiving and
Merciful for His creations because these are His traits,
particularly if His worshippers obey Him, avoid that which
He prohibited, repent, and ask for forgiveness if they sin,
to gain the mercy and forgiveness, which He promised them.
äóÈøöÆú ÚöÈóÇÏöí Ãóäøöí ÃóäóÇ
ÇáúÛóÝõæÑõ ÇáÑøóÍöíãõ
(ÇáÍÌÑ ¡
15: 49).
æóÑóÈøõßó
ÇáúÛóÝõæÑõ Ðõæ ÇáÑøóÍúãóÉö
ۖ
(ÇáßåÝ ¡ 18: 58).
ÝóÅöä ßóÐøóÈõæßó ÝóÞõá ÑøóÈøõßõãú
Ðõæ ÑóÍúãóÉò æóÇÓöÚóÉò
æóáóÇ íõÑóÏøõ ÈóÃúÓõåõ Úóäö ÇáúÞóæúãö ÇáúãõÌúÑöãöíäó
(ÇáÃäÚÇã ¡
6:
147).
æóÇÎúÊóÇÑó ãõæÓóìٰ Þóæúãóåõ ÓóÈúÚöíäó ÑóÌõáðÇ áøöãöíÞóÇÊöäóÇ
ۖ ÝóáóãøóÇ ÃóÎóÐóÊúåõãõ ÇáÑøóÌúÝóÉõ ÞóÇáó ÑóÈøö áóæú ÔöÆúÊó
ÃóåúáóßúÊóåõã ãøöä ÞóÈúáõ æóÅöíøóÇíó ۖ ÃóÊõåúáößõäóÇ ÈöãóÇ
ÝóÚóáó ÇáÓøõÝóåóÇÁõ ãöäøóÇ ۖ Åöäú åöíó ÅöáøóÇ ÝöÊúäóÊõßó
ÊõÖöáøõ ÈöåóÇ ãóä ÊóÔóÇÁõ æóÊóåúÏöí ãóä ÊóÔóÇÁõ ۖ ÃóäÊó
æóáöíøõäóÇ
ÝóÇÛúÝöÑú áóäóÇ æóÇÑúÍóãúäóÇ ۖ
æóÃóäÊó ÎóíúÑõ ÇáúÛóÇÝöÑöíäó
(ÇáÃÚÑÇÝ ¡
7: 155).
æóÇßúÊõÈú áóäóÇ Ýöí åóٰÐöåö ÇáÏøõäúíóÇ ÍóÓóäóÉð æóÝöí
ÇáúÂÎöÑóÉö ÅöäøóÇ åõÏúäóÇ Åöáóíúßó ۚ ÞóÇáó ÚóÐóÇÈöí ÃõÕöíÈõ
Èöåö ãóäú ÃóÔóÇÁõ ۖ
æóÑóÍúãóÊöí æóÓöÚóÊú ßõáøó ÔóíúÁò ۚ
ÝóÓóÃóßúÊõÈõåóÇ áöáøóÐöíäó íóÊøóÞõæäó æóíõÄúÊõæäó ÇáÒøóßóÇÉó
æóÇáøóÐöíäó åõã ÈöÂíóÇÊöäóÇ íõÄúãöäõæäó
(ÇáÃÚÑÇÝ ¡
7: 156).
ÇáøóÐöíäó íóÍúãöáõæäó ÇáúÚóÑúÔó æóãóäú Íóæúáóåõ íõÓóÈøöÍõæäó
ÈöÍóãúÏö ÑóÈøöåöãú æóíõÄúãöäõæäó Èöåö æóíóÓúÊóÛúÝöÑõæäó
áöáøóÐöíäó ÂãóäõæÇ
ÑóÈøóäóÇ æóÓöÚúÊó ßõáøó ÔóíúÁò ÑøóÍúãóÉð æóÚöáúãðÇ
ÝóÇÛúÝöÑú áöáøóÐöíäó ÊóÇÈõæÇ æóÇÊøóÈóÚõæÇ ÓóÈöíáóßó æóÞöåöãú
ÚóÐóÇÈó ÇáúÌóÍöíãö
ý(ÛÇÝÑ
¡
40:
7).
O Mu’hammed), inform My worshippers that, indeed, I am
the Perpetual Forgiver, the Merciful
(Al-‘Hijr, 15: 49).
And
your Lord
is the
Perpetual Forgiver, Possessor of Mercy
(Al-Kahf, 18: 58).
So, if they belie you, (O Muhammad), say, "Your Lord is
the Possessor of Vast Mercy;
but His might (punishment) cannot be repelled from the
people (who are) criminals" (Al-An’am, 6: 147).
And Moussa (Moses) chose from his people seventy men for Our
appointment. Then, when the trembling (earthquake) seized
them, he said, "My Lord, if You had willed, You could have
destroyed them before and me (as well). Would You destroy us
for what the foolish among us have done? This is not but
Your trial by which You send astray whom You will and guide
whom You will. You are our Protector, so
forgive us and have mercy upon us;
and You are
the Best of Forgivers
(Al-A’araf, 7: 152-155).
And write (decree) for us (to lead) a good lower life and (a
good life) in the Hereafter. Indeed, we have turned back to
You. (Allah) said, "My punishment, I afflict with it whom I
will, but
My mercy encompasses everything."
So, I will write (decree) it for those who watch Me (in
their words and deeds) and give the zakat, and those who
believe in Our verses
(Al-A’araf, 7: 156).
Those (angels) who carry the Throne and those around it
exalt (Allah) with praise of their Lord, and believe in Him,
and ask forgiveness for those who have believed, (saying):
"Our Lord, You have encompassed everything in (Your) mercy
and knowledge. So, forgive those who have repented and
followed Your way, and protect them from the punishment of
the Hellfire (Ghafir, 40: 7).
***
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma, Anta "Wasi’ul
Maghfira”
(O Allah, You are the Vast in Forgiveness),
praise to You, there is no other god but You. I am asking
you to
forgive me, and my parents, and the believers, the Day the
account is established"
(Ibranim, 14: 41).
Nobody
should
be named as "Wasi’ul
Maghfira,”
as Allah is certainly the One Who is Vast in
Forgiveness.
However, a boy
can be named as “’Abdul Ghafir,” or “’Abdul-Ghaffar,”
or “’Abdul Ghafour,” which is a recognition of his
worship to his Creator.
Living up to the meanings of this
Good Name of Allah means that believers should try to be as
forgiving and merciful as possible, even towards those who
wrong them, particularly if they are asked to do so.
33. Ahlul Maghfirah: The Source of Forgiveness Ãóåúáõ ÇáúãóÛúÝöÑóÉö
"Ahlul
Maghfirah" (The Source of Forgiveness) is one of the
Good Names of Allah, which was mentioned
once
in the Holy Quran, in Verse 74: 56, as follows:
æóãóÇ íóÐúßõÑõæäó ÅöáøóÇ Ãóä íóÔóÇÁó Çááøóåõ ۚ åõæó Ãóåúáõ
ÇáÊøóÞúæóìٰ
æóÃóåúáõ ÇáúãóÛúÝöÑóÉö
ý(ÇáãÏËÑ ¡ 74: 56).
But they will not remember, except that Allah wills. He is
the Source of Piety (Righteousness), and
the Source of Forgiveness
(Al-Muddathir, 74: 56).
This Good Name of Allah means that He, praise to Him, is the
Source of Forgiveness for His worshippers, who seek for it,
and who constantly remember and obey Him.
Al-Tabari explained the meaning of
"Ahlul Maghfirah,"
saying that Allah, praise to Him, has willed that His
forgiveness is a right for His repentant worshippers, who
ask for it, obey Him, study His Book, and observe that which
is written in it. Al-Qurtubi added an explanation
provided by Muhammed Bin Nasr, that Allah expects His
worshippers to avoid disobeying Him. But if they do not do
that, then He will forgive them and have mercy on them,
anyway, because He is the Forgiver, the Merciful. Likewise,
Ibn Katheer provided Qatada’s explanation that Allah expects
His worshippers to fear Him. However, He is going to forgive
the sins of those who repent and turn back to Him.
Applying knowledge about this Good Name of Allah is by
calling upon Him, with it:
“Allahumma, Anta
"Ahlul
Maghfira”
(O Allah, You are the Source of Forgiveness),
praise to You, there is no other god but You. I am asking
you to
forgive me, and my parents, and the believers, the Day the
account is established"
(Ibranim, 14: 41).
Nobody
should
be named as "Ahlul
Maghfira,”
as Allah is certainly the One Who is Source of
Forgiveness.
However, a boy
can be named as “’Abdul Ghafir,” or “’Abdul-Ghaffar,”
or “’Abdul Ghafour,” which is a recognition of his
worship to his Creator. Living up to the meanings of this Good Name of Allah means that believers should try to be as forgiving and merciful as possible, even towards those who wrong them, particularly if they are asked to do so.
34.
Ahlu Al-Taqwa
(pronounced
as
ahlut taqwa): The Source of Piety and Righteousness
"Ahlut Taqwa" (The Source of Righteousness) is one of the
Good Name of Allah,
which was mentioned once in the Holy Quran, in Verse 74: 56,
as follows:
æóãóÇ íóÐúßõÑõæäó ÅöáøóÇ Ãóä íóÔóÇÁó Çááøóåõ ۚ åõæó
Ãóåúáõ ÇáÊøóÞúæóìٰ
æóÃóåúáõ ÇáúãóÛúÝöÑóÉö
ý(ÇáãÏËÑ ¡ 74: 56). But they will not remember, except that Allah wills. He is the Source of Piety (Righteousness), |