The Blessing of Sleep 

Sleep. Something that many people take for granted. I mean it comes naturally to us. We get tired and we go to sleep. Right? 

But what about us who lay there every night wishing they could just fall asleep? Tossing and turning all night. There are people, like me, who just don’t know what a good night sleep is anymore. We don’t wake up refreshed and ready to take on the days tasks. We struggle to get up, dragging ourselves and every morning is a battle. I have chronic back pain resulting from a prolapse disc, which is getting worse over time. I haven’t had a good night sleep in years. I don’t even remember what it feels like anymore. I sleep for 3-4hours a night if I’m lucky and even that is disturbed. It’s because lying down is painful for me. It takes me hours to fall asleep and I can’t lie in one position for more than an hour. So I wake up every hour because I’m in pain and have to change position. Now I’m not saying this because I want people to feel sorry for me but I want you to appreciate this blessing of sleep. Trust me when I say that a good night sleep is so important to how we function in the day.
Ibn Uthaymin rahimullah said sleep is a blessing of Allah because it renews energy and heals fatigue 
We can tell the difference between the days when we’ve had a good night sleep and when we haven’t. There are books and classes out there telling us how to make the most of our sleep so we can be more productive and make the most of our day. 
And it is He who has made the night for you as clothing and sleep (a means for) rest and has made the day a resurrection. Quran (25:4)
Even Allah has stated in the Quran that the night is for resting so we can spend the day doing our work. 
We should thank Allah for giving us this blessing,without it we wouldn’t be able to function. We wouldn’t be able to study, work, exercise and all the other countless things we do. Most importantly we wouldn’t be able to worship Allah and that is what we’ve been created for. Allah could have created us to do nothing but stand day and night in his worship but he didn’t he allowed us rest. We should thank Allah every day that we were given a good night sleep to be able to fulfill our purpose. Even our sleep can become a good deed if we sleep with the intention to rest so we can worship Him better. 
Don’t take sleep for granted, take it from someone who is unable to have a good night sleep. It truly is a blessing.

Boys will be Boys. Right?

“She was asking for it”
“Why was she dressed like that then?”
“Well she shouldn’t have been out that late.”

Phrases people say when they try to justify why it wasn’t really the mans fault that he assaulted or raped a woman.

And I just can’t believe people actually think like this!

And in thinking like this we actually oppress the women. We stop them from getting an education, having a job, having a social life where she can go out and meet other sisters etc They think by doing this it’s enough. They neglect what’s even more important. Teaching men how to treat women well.

So if the woman had worn full niqab she would never get assaulted? If she didn’t go out or have a job she would never be a victim of abuse? Wrong! They still have.

About 85,000 women a year who are raped in England and Wales alone. And that’s the women who actually report it. But why does this happen to so many women?

Women are held more accountable than men. And often women are actually blamed for being raped. It’s the mindset that it’s the womans fault anyways, or that she was asking for it, that needs to change. No woman wants to be assaulted or raped. Ever.

This attitude is put within while we’re kids. When we’re told that a boy likes us if hes mean to us. Or if we tell someone he’s making fun of us etc. we’re told that, boys will be boys. We actually teach boys this behaviour is okay. That girls will be held more accountable than they will.

So just like we teach girls to be safe and not go out too late etc. We may even prevent them from going out, instead, keeping them in the home. We don’t allow them to get an education or build a career because something may happen to them. How about we also focus on the men.

We need to teach men how to treat a woman, how to be respectful and polite. How to control themselves if they see a woman they’re attracted to. That they are not superior to women and teach them to hold themselves accountable for their actions. Especially when they are kids and teenagers do not say that they’re “just being boys” because the greatest of men would never accept this behaviour and mindset.

The greatest of men to live, the greatest examples who we should make role models for men treated women in the best manner. They would never assault a woman and then behave as if it wasn’t really his fault.

Musa (as) when speaking to the women at the well did not stare at them, he even walked in front of them to be more respectful. The prophet (saw) has so many examples in which women, including his wives testify to how well he treated them. In fact every prophet is known to have treated women in the best manner.

So then why is it that we don’t teach this to our sons? Why do they think they can get away with assaulting or raping a woman? Why is it that when a woman comes forward and says she has been raped shes made to feel as if shes responsible for being raped? Why do we allow the rapist to get away with little or no punishment?

So change this mindset, don’t stop women from living their lives, teach the men how to behave.

Oppressive Marriages and the Shaming Culture

There are many women in our community that are stuck in marriages that they want to leave. They might have a husband who is emotionally or psychologically abusive, or he is physically abusive or he’s repeatedly cheated on her or that they’re so incompatible on so many levels that there is no way for them to have a successful marriage.
But they are forced to stay by family and friends because of the stigma attached to leaving their marriage. They are told to have patience and just stay with him. The reasons they are told is because “what will people say” or “stay for the sake of your children.” They are pressured and shamed into staying.
But this isn’t what we see when we look at the seerah of the prophet (saw). He did not tell women to stay because it will affect your child. He didn’t say that you should worry about what the community will think over your own safety and well being.
Women came to him asking for divorce and he never shamed them or pressured them into staying.
We forget that the toxic environment is detrimental to not only the wife but also to the children. They learn that abuse is okay. They learn that that marriage is not peace and tranquility, it’s a prison. And I always wonder why would you raise your children around someone who is not a good role model. They will learn that behaviour.
Now im not saying that we should get divorced at the first sign of small issues but there are legitimate reasons for women to separate themselves from an abusive and oppressive marriage.
We need to change our mindset towards these things. We need to stop shaming the women into staying. It is difficult enough for these women so don’t add humiliation and shame to make things even harder for them.
With this attitude we oppress the oppressed and empower the oppressor.

Transformed by the Quran

This is a piece I wrote which I submitted to the Productive Muslim, Transformed by the Quran, competition, which ran during Ramadan. Alhamdulillah I was lucky enough to be chosen among the top entries! I thought I would share it here with all of you.

This is the link to all the top entries, I would definitely recommend reading them as they are all so inspiring!

The Best of #TransformedByTheQuran Competition Stories

I was reminded of this ayah when my husband left, what we call love notes, for me before he left for university.

They are clothing for you and you are clothing for them. Quran (2:187)

This ayah is so famous. Everyone knows it. We may not know where in the Quran it is but we have most likely heard it before.

But you know what I never realised that this is part of the ayah about being with your spouse in Ramadan. It actually is part of a long ayah but it never really hit me, the significance of it being in this particular place.

It comes in the section of ayah that speak about fasting during Ramadan. Before this ayah, Allah speaks about those who are exempt from fasting and then Allah tells us how He will answer us if we call Him. It speaks about dua and that He is near.

Straight after this Allah tells us He has made marital relations permissible in the night. Then says “they are clothing for you and you are clothing for them.”

This made me realise that there has to be a connection between increasing our taqwa and having a good husband and wife relationship.

As we spend this monthfasting and in dhikr, praying and reading Quran we should see that reflect in our marriage. Our God consciousness should make us more conscious of how we treat our spouse. These acts of worship should help us improve our character and this should be most prevalent in how we speak and behave with our spouse.

These acts of worship shouldn’t be just a ritual we do but we should put it into action in our daily lives. So as we read the Quran and it tells us the characteristics of the believers implement them. It tells us about diseases of the heart try and remove it from within yourself.

Reflecting on this ayah alone tells us so much about how to be with our spouse. We should look for the good in them. We should cover their faults from others so that means we shouldn’t go round telling others things that annoy you about your spouse. Beautify your spouse.

It is such a blessed time to work on your marriage. There are shayateen to whisper in your ear to cause disunity between you. As we are more God conscious, we are more aware that Allah is watching us, we should behave in such a way that we will happy to know that Allah is watching.

So use this month to also work on your marriage. As you improve your relationship with Allah also improve your relationship with your spouse.

An Explanation of Allahs Beautiful Names and Attributes part 27 (last part)

95) Al Jameel 
This Name of Allah is not mentioned in the Quran, but occurs in a narration of the Prophet salallahu ‗alayhi wa sallam where he said: Indeed Allah is beautiful and He loves beauty . [Muslim]
 
Linguistic meaning:
 
Jameel comes from the root jamala which points to three main meanings. The first main meaning is to be beautiful, gracious, and good, and the second main meaning is to be all at once. The third main meaning refers to a camel. Jameel is used to indicate something or someone who or which possesses attributes of beauty, in either their appearance, character or actions. Jameel can therefore be used for a human being, for example hiya jameelah – she is beautiful.
 
Shar’ee meaning:
Al-Jameel is the one who is the most beautiful and the source of all beauty to be found in creation. He is perfect and most beautiful in His essence, attributes, and actions. Human beings can look good, but their inner attributes may not be beautiful at all. Others might not look beautiful, but display beauty in their actions and good deeds. Only Allah is Al-Jameel, most beautiful in essence, Names, and attributes and actions. And only He is the true source of all the beauty of the creation.
The beauty of Allah
Human beings are naturally attracted by beauty and we look for it in people and objects. All the beauty of this world is nothing compared to the beauty of the Creator Himself, and the beauty of others all comes from Him and His power alone. Let‘s look at three ways in which the beauty of Allah is demonstrated. Firstly. jamaal az-zaat, Allah Himself is beauty. Al-Jameel covers Himself with a veil and the creation is incapable to perceive the beauty and light of His appearance. The Prophet salallahu ‗alayhi wa sallam said:
His is a veil of light. If He were to remove it, the glory of His countenance would ignite everything of Creation as He looks upon it. [Muslim]
The greatest of delights of the Hereafter is that the successful believers will be able to see His beauty. Al-Jameel says:
[Some] faces that day will be radiant, looking at their Lord. [al Qiyamah 75: 22-23] In fact, for the people of the Hellfire their very inability to see Allah ‗azza wa jall even increases their suffering and torment.
Secondly, jamaal as-sifaat, all Allah‘s Names and Attributes are perfect and beautiful. Al-Jameel says:
And to Allah belong the best Names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His Names. They will be recompensed for what they have been doing. [al Aa’raaf 7:180]
Thirdly, jamaal al af‘al, Allah ‗azza wa jall has utmost beauty in all His actions. All His actions testify of His perfectly timed and proportioned mercy, justice, wisdom, protection etc. Al-Jameel says:
And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing. [al An’aam 6:115]
Benefits we can learn from this Name
1. Take care of your appearance.
Someone once approached the Prophet and asked: What if someone likes that his clothing and his shoes are beautiful? The Prophet replied: Allah loves to see the affects of His grace upon His servant. [At-Tirmidhi] Al-Jameel provided us with clothes and adornments and He loves to see the external beauty of His slaves, because they reflect His blessings on them. However in looking after our appearance and belongings, we should never be extravagant. There is a commendable and a blameworthy type of beauty in outward appearance. You can make any act of beautifying yourself as an act of worship if you do it for the sake of Allah. Examples of beautifying yourself for the sake of Allah are: dressing beautifully in prayer, to (privately) please your spouse or actually concealing your beauty, by wearing the proper hijaab and by observing cleanliness. Then there is beautification for the sake of this world, for power, pride or showing off, which is blameworthy. Go for the commendable to gain rewards.
2. Strive for inner beauty. The Prophet salallahu ‗alayhi wa sallam was not only beautiful in his looks but also in his character and manners. An example of inner beauty is being grateful to Al-Jameel for His blessings and beautifying your deeds by seeking His pleasure only with them. Allah says:
O Children of Adam! We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember. [al A’raaf 7:26] Spend more time on beautifying yourself on the inside rather than only beautifying your outside, for example by purifying your heart of diseases like jealousy, ill-feelings, showing off, and hypocrisy. This will also have an effect on your outside appearance. Beautify your tongue with the truth and beautify your limbs and actions with obedience to Al-Jameel.
3. Beware of the trial of beauty. The Prophet Yusuf alayhi sallam was given half of all human beauty [Muslim], and beauty can be a trial for us from Al-Jameel. Does it make you arrogant or do you realise it is only temporary and you are grateful for it to Al-Jameel, without letting it get in the way of your worship? When you see something or someone beautiful, always remember the source of this beauty is Allah.
Sahl ibn Haneef narrated that the Prophet (peace and blessings of Allah be upon him) came out and travelled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Haneef did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‗Amir ibn Rabee‘ah, one of Banu ‗Adiyy ibn K‘ab looked at him whilst he was doing ghusl and said: ―I have never seen such beautiful skin as this, not even the skin of a virgin,‖ and Sahl fell to the ground. They went to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ―O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head. He said, ―Do you accuse anyone with regard to him?‖ They said, ―‗Amir ibn Rabee‘ah looked at him.‖ So the Messenger of Allah (peace and blessings of Allah be upon him) called ‗Amir and rebuked him strongly. He said, ―Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.‖ Then he said to him, ―Wash yourself for him.‖ So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.
[Ahmad, Malik, An Nasaai, Ibn Hibban Classed as saheeh (authentic) by al-Albani in al-Mishkat] Invoke Allah’s blessings to ward off evil eye when you see something you find beautiful in someone or something by saying; Allahumma baarik lahu (May Allah bless him), Allahumma baarik laha (May Allah bless her), BarakAllahu laka fiha (May Allah bless it), BarakAllahu feek/i (May Allah bless you – male/female).
4. Never praise excessively. Mention of a man was made to the Prophet sallallahu ‘alayhi wa sallam and someone praised him whereupon he sallallahu ‘alayhi wa sallam said:
Woe be to you! You have broken the neck of your friend! He repeated this several times and added: If one of you has to praise his friend at all, he should say: I reckon him to be such and such and Allah knows him well, if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah. [Al-Bukhari, Muslim]. This hadith teaches us that if you have to praise someone at all, say: ―In my opinion he or she is such and such, if you really think as you say as it is only Allah ‗azza wa jall who thoroughly knows the person.
5. Be motivated by Allah‘s beauty. Your faith in Allah‘s beauty will increase your connection with Him; just imagine how beautiful Allah must be. Be bedazzled by a beautiful sunset as a blessing from Him and let it increase your love and longing for Him, but always remind yourself that nothing in this world can weigh up to gazing at His countenance in Paradise. So strive for your Hereafter by doing good deeds and fight shaytan by remembering Al-Jameel consistently, as he wants to keep you away from the beauty of Jannah.
96) An Nur 
Allah calls Himself An-Nur—The Light, The Illuminating— on one occasion in the Quran. Allah says:
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.
[an Nur 24:35]
 
Lingustic meaning:
An-Nur comes from the root noon-waw-raa which points to four main meanings. The first main meaning is to give light and illuminate and the second to make visible, reveal,, and clarify. The third main meaning is to be flaming, blazing, and apparent to the senses, and the fourth main meaning to enlighten or give advice. Nur is used to indicate anything that gives off light, in the form of rays for example, and is that which makes things visible.
 
Shar’ee meaning:
Referring to Allah ‗azza wa jall, He is the one by whom everything is made visible, whose attribute is light, and He is the One who illuminates (munawwir) and the One who guides ( Haadi) the heavens and the earth. He is the one who is the light and from whom comes all light. An-Nur is the light of the heavens and earth, and His light clarifies and reveals, both physically and spiritually.
 
The essence of Light
In the Qur’an and Sunnah we can find that Allah ‗azza wa jall has a nur (light) related to Him as an attribute of His essence. This is the same as His other Attributes, for example sight, knowledge, might, etc. An-Nur says:
And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged. [az Zumar 39:69] This refers to the magnificent moment Allah ‗azza wa jall will come on the Day of Resurrection to judge mankind. The Prophet salallahu ‗alayhi wa sallam stated about Allah‘s attribute of nur: You are the Light of the heavens and the earth. [Al-Bukhari] He salallahu ‗alayhi wa sallam also said the very weighty words: Light is His hijaab (veil), if He uncovers it then the subuhaat (brightness and splendour) of His Face would burn His creation so far as His Sight reaches. [Muslim]
 
A beautiful comparison
The scholars mentioned the light that is a part of Allah ‗azza wa jall and His attribute and the light given to the creation, both perceived— like from the sun and the moon— and spiritual. In surah An-Nur, ayah 35 [mentioned above] Allah ‗ azza wa jall describes His Light: The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. [an Nur 24:35]
Ibn al Qayyim rahimahullah explained it as a spiritual light bestowed by Allah ‗azza wa jall upon the heart of His believing slave [Ijtimaa‘ al-Ju-yoush al-Islaamiyyah] The niche is compared with the chest of the believer; inside the niche is a glass, of the most crisp and clear kind, and this glass resembles the heart of a believer. It sees the truth by virtue of its clarity and, similar to the olive oil, is the substance of the believing heart; it is from the ―tree‖ of Revelation (that which Allah ‗azza wa jall revealed in His books). [Ibn al Qayyim‘s al-Waabil as-Sayyib] The stronger a believer adheres to the revelation, the stronger the roots in his heart are.
 
Benefits we can learn from this Name:
1. Know what to follow for success. An-Nur says:
O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book [al Maeda 5:15] This light is the Prophet Muhammad salallahu ‗alayhi wa sallam. The first step is to really treat the Qur’an and Sunah as your guide and deeply realize that only they are your way to receive the spiritual light of An-Nur. Through them you can see the reality of things and you will learn to clearly distinguish between good and bad.
2. Strive for His light. Strive for His light by making understanding the Qur’an a priority in your daily life. Each day at least read one ayah and its meaning and practise it. Learn to understand the original language of the Qur’an. The light which An-Nur puts in your heart when you submit is faith in Him, knowledge, and love and remembrance of Him. Make the Qur’an and sunnah priority in your daily life so An-Nur will guide you and bless you with spiritual clarity.
3. Increase your good deeds. Do many good deeds for the sake of An-Nur so that He will put light on your face in the Hereafter. A beautiful way to increase your worship is to think about your intention consciously throughout the day and re-invent your intention by changing random deeds like cleaning, cooking, working, etc. with the intention of pleasing Allah ‗azza wa jall.
4. Think of the light on the Day of Judgement. The more your heart was responding to the light of the revelation (Al-Qur’an and sunnah) in this life, the stronger your light will be on that dreadful day! So increase in doing good by seeing these deeds as a reason for light in the darkness of the Hereafter in shaa Allah.
5. Be thankful. Each day realise that An-Nur has guided you from the darknesses of disbelief to the light of Islam and thank Him from the bottom of your heart.
 
6. Ask An-Nur. Use this supplication from the Quran related to light:
O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, “Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent.” [At Tahrim 66:8]
And this beautiful invocation for when you go to the mosque:
O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight light, and above me light, and below me light, and to my right light, and to my left light, and before me light and behind me light. Place in my soul light. Magnify for me light, and amplify for me light. Make for me light and make me a light. O Allah, grant me light, and place light in my nerves, and in my body light and in my blood light and in my hair light and in my skin light [Al-Bukhari]
97) Al Witr
This Name of Allah is Allah‘s is not mentioned in the Qur’an, but occurs in a narration of the Prophet salallahu ‗alayhi wa sallam who said: Allah is witr (single, odd) and loves what is witr. So perform witr prayer. O followers of Qur’an, observe witr (prayer). [At-Tirmidhi, Abu Dawood]
 
Linguistic meaning:
 
Witr comes from the root watara, which points to three meanings. The first meaning is to be odd (numbered), one and single. and the second is to be in succession. A third meaning is to deprive. Linguistically witr means that which is odd-numbered, uneven, not uniform or equable.
 
Shar’ee meaning:
Al-Witr is the One, the Unique and Only. He is unique in His essence in all His Attributes and there is nothing equal to Him in any way. Allah‘s Name Al-Witr is related in meaning to His beautiful Names Al-Ahad and Al-Waahid. All indicate that Allah ‗azza wa jall is one, only and unique in His essence, all His powers, knowledge and abilities.
 
Examples of Witr in Worship
In Islam the ways we worship are indicated to the finest details in the Quran and the sunnah of the Prophet Muhammad salallahu ‗alayhi wa sallam. An example is the number of times we are ought to carry out certain acts of worship, of which some are in witr (odd numbers) only. Examples are the tawaaf (circulation) around the ka‘bah, which is prescribed to be done seven times as well as the times Muslims go between Safaa and Marwaa as Hajj and Umrah ritual. According to some ahadeeth the Night of Decree (laylatul qadr) is to be found in the last ten nights of Ramadhan, in the odd-numbered nights.
Another example is the amount of days which is sunnah to fast as one of the ways of the Prophet to fast was on ayaam ul beed – the white days – which are three days in the middle of each month.
The most known example regarding witr is the Witr prayer, which is a strongly recommended prayer of an odd-numbered rakaat to be prayed in the time after the ‗Esha prayer and before the Fajr prayer.
 
Benefits we can learn from this Name
1. Keep reminding yourself of the uniqueness of Al-Witr. The fact Allah ‗azza wa jall is one and unique in all He does, knows and gives, is something we know, but sometimes forget to live by in our daily lives. Remind yourself each day Allah is the only one who can give you Paradise, so put Him first and not what people think or want of you or even what your ego (nafs) whispers to you.
 
2. Pray the Witr prayer. The Witr prayer is one of the greatest acts of worship that draws one closer to Allah. The majority of the scholars say is one of the confirmed sunan (a sunnah mu‘akkadah) which you as a Muslim should observe regularly and not neglect. Imam Ahmad rahimahullah even said: Whoever neglects Witr is a bad man whose testimony should not be accepted. The Prophet sallalahu alayhi wassalam said:
Allah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allah has enjoined it for you during the time between ‗Esha prayer until dawn begins. [At-Tirmidhi] Ask Allah Al-Witr to enable you to pray this prayer regularly.
3. Be unique. As true Muslims we all share our belief in Allah Al-Witr alone, but this doesn‘t mean we should not strive to be unique in our actions. Do your best to perform as many good deeds as you can, be creative and set up your own projects on the path of Islam and for the pleasure of Al-Witr and by the will of Allah, leave an unique legacy in this world which will count for you in the Hereafter inshaa‘Allah.
4. Know the meaning of tawheed and live by it. Studying the meaning of tawheedullaah (the Oneness of Allah), its types and how to live by them is the most important branch of Islamic knowledge. Part of this knowledge is knowing the Names and Attributes of Allah ‗azza wa jall. At least spend one day a week of which you read from a trustworthy book about tawheed and its types and make sure to convey this knowledge to your children and family in shaa Allah.
98) Al Faatir
 
This Name of Allah appears in the Qu’ran 6 times. For example Allah says:
[All] praise is [due] to Allah , Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent. [al Faatir 35:1]
Allah also says:
Say, “O Allah , Creator of the heavens and the earth, Knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ.” [az Zumar 39:46]
 
Lingustic meaning:
 
Faatir comes from the root faa-Taa-raa which points to three main meanings. The first main meaning is to initiate and start and the second is to create. The third main meaning is to break apart or cleft asunder.
 
Shar’ee meaning:
He is the One who initiates and creates. Al-Faatir is the one who starts and finishes the complete creation with perfection. Fatara al-shay‘ means ―he began the thing.‖ Ibn ‗Abbaas said: I did not understand what faatir al-samawaati wa‘l-ard (Creator of the heavens and the earth) meant until two Bedouins came to me with a dispute about a well, and one of them said Ana fatartuha (I started it), meaning that he was the one who dug it first. This means that the root fatara and faatir may be used to refer to others than Allah azza wa jall, however Allah is the only true Faatir as each and every thing is started by His will and power only.
 
The great excellence
In the Qur’an Allah starts a surah with the Name al Faatir [see the ayah above]. Allah Al-Faatir teaches us beautiful lessons we can learn from this chapter: surah Faatir. He ‗azza wa jall opens strongly stating it is He who is the Creator of the heavens and earth and therefore both praise and thanks belongs to Him. Further in the surah Allah says:
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. [al Faatir 35:32] Here Al-Faatir explains to us how of all of the creation, He chose a selection to be blessed with belief in Him, with Al-Islam. He then describes how we can classify ourselves into three groups, all of which are among the believers. Al-Ḥasan al-Baṣri explained: the wrongful one is the one whose ill-deeds have overtaken his good deeds, the foremost one is the one whose good-deeds have overtaken his ill-deeds, and the middle-coursed one is the one whose good-deeds and ill-deeds are equivalent.
This teaches us that true success, or excellence, lies not in materialism but in your good deeds outweighing your bad deeds.
Benefits we can learn from this Name
1. Feel true praise and thanks. Allah ‗azza wa jall starts surah Faatir with: Alhamdulillaahi faaTiris samaawaati wal ardh – [ All] praise is [due] to Allah, Creator of the heavens and the earth…[al Faatir 35:1.] You firmly believe He is the Creator, but how often do you really praise Him and how strong is your thanks to Him, for all He gave you? Most important is that you say each alhamdulillah, with a strong conviction that He is your Creator, the Originator of all you see, feel, taste and touch. Recognise His work all around you and be thankful for all that He created for you to make use of in this world.
[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing [ash Shuraa 42:11]
2. Realise how blessed you are with Islam. Halfway of surah Faatir Allah says:
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. [al Faatir 35:32]
Do you see the Qur’an as your inheritance? How much effort do you make to practise the Book Al-Faatir chose to reveal to you? Realise that as a Muslim you are blessed with the greatest bounty: belief. If you are weak in practising Islam still realize that you are part of His chosen slaves among His enormous creation and let this motivate you to work harder. If you are already steadfast in your religion, keep reminding yourself this is from Al-Faatir only.
3. Seek love and protection at the source. The most destructive quest is that for love and protection from the wrong sources. How many people have been consumed by their obsessive love for others instead of loving their Creator and disappointed and broken by their realisation the creation could not protect them? Al-Faatir is the one who created the heavens and the earth and all that is in them and He is the only one who can protect you and love you like no other.
Say, ―Is it other than Allah I should take as a protector, Creator of the heavens and the earth, while it is He who feeds and is not fed?‖ Say, [O Muhammad], “Indeed, I have been commanded to be the first [among you] who submit [to Allah ] and [was commanded], ‘Do not ever be of the polytheists.’ “[al An’aam 6:14]
So bow to Him and seek Him only in ease and hardship. Like Yusuf ‗alayhi salaam beautifully supplicated:
My Lord You have given me [something] of sovereignty and taught me the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous [Yusuf, 12:101]
4. Call upon Al-Faatir. A beautiful way to praise and thank Him is to stick to the adhkaar of the Prophet salallahu ‗alayhi wa sallam, for example the morning and evening remembrance- a set of supplications to be said after fajr and after the ‗asr prayer.* One of them is:
O Allah, Knower of the unseen and the evident, Maker of the heavens and the earth (faaTiras samaawaati wal ardh) , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers. (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim [At-Tirmidhi, Abu Dawood].
Memorise this beautiful dua‘, make it part of your daily routine and revive the sunnah.
99) Al Badee’
 
This Name of Allah apears in the Qur’an 2 times. Allah says:
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
Allah also says:
[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 all things? And He is, of all things, Knowing. [al An’aam 6:101]
 
Linguistic meaning:
Badee‘ comes from the root baada’a – baa-daal-ayn which points to three main meanings. The first main meaning is to originate, innovate, or start. The second main meaning is to start something, to uniquely contrive without any similarity to anything pre-existing. And the third main meaning is to be incomparable, superlative and amazing.Linguistically, bid‘ah means an innovation or something new, something not done or said by anyone before.
Shar’ee meaning:
Al-Badee‘ refers to the one and only Originator who time and time again does something new, unlike anything else, originating its existence without the use of any tool and without being limited to time or space. He is the One who initiates and creates in amazing and original ways that have no precedent, without any model or example. Al-Badee‘ is the incomparable, the unique, and only One who originates, commences, invents, and creates in a perfect way.
 
Bid’ah : the concept of innovation in religion
According to Islamic teaching bid‘ah is any invented or innovated way in religion that is aimed at worshipping or drawing closer to Allah ‗azza wa jall. This means that this act, saying, or distancing from something, has no proof—or daleel— in the Quran and Sunnah and was not known at the time of the Prophet salallahu ‗alayhi wa sallam and the companions. (These unaccepted religious inventions and innovations don‘t include worldly inventions, like technology) The Prophet salallahu ‗alayhi wa sallam would start a khutbah (sermon) saying: The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is misguidance and every misguidance is in hellfire [Muslim] This shows us it is forbidden to innovate something in Islam or to follow an innovation someone else started. He salallahu ‗alayhi wa sallam kept repeating: Every newly-invented thing is a bid‘ah (innovation), every bid‘ah is a going astray, and every going astray will be in the Fire. [An-Nasaa‘i] He also explained that when you invent something in Islam this deed will be rejected from you: Whoever innovates something in this matter of ours that is not a part of it will have it rejected. [Al-Bukhari] This shows how important it is to gain correct Islamic knowledge, as any innovation will not be accepted from the believers and can lead to the Hellfire.
Benefits we can learn from this Name
1. Stay away from innovation in your religion. Study the Qur’an and the sunnah from trustworthy sources so you equip yourself with knowledge on what is commanded, recommended, forbidden and discouraged in Islam. Gain knowledge about the ways of the prophet and his companions as these are key to implementing Qur’anic knowledge in your life. The prophet salallahu ‗alayhi wa sallam said: If anyone introduces an innovation in the religion, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allah, by His angels and by all the people. [Abu Dawood] Ask Al-Badee‘ to protect you from innovation.
2. Follow the Prophet sallalahu alahyi wassalam. The prophet said:
Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can. [Al-Bukhari] And: . . . we were with ‗Umar and he said: We have been forbidden to undertake a difficult task beyond our capability (i.e. to exceed the religious limits, e.g., to clean the inside of the eyes while doing ablution).[Al-Bukhari] Never change or twist the meaning of the Qur’an or Sunnah to suit your desires. Be honest and take responsibility for your choices. Be careful with cultural activities; if they don‘t contradict the Qur’an and sunnah there is no harm, but if they contradict Islam, avoid them.
3. Revive a sunnah. The prophet salallahu ‗alayhi wa sallam said:
He who starts a good sunnah will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it. [Muslim]
4. Present Islam in a correct way. When presenting Islam to someone, present the Qur’an and Sunnah and not your opinion.
5. Ask Al-Badee‘. Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‗Be,‘ and it is. [al Baqarah 2:117] Know there is no problem too big, no situation too challenging, and no difficulty too hard as long as you call upon Al-Badee‘ to ask for His support and for your every need.
100) Al Muheet
This Name of Allah appears in the Qur’an 7 times. For example Allah says:
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah , their plot will not harm you at all. Indeed, Allah is encompassing of what they do. [ale Imran 3:120]
Allah also says:
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah , and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah , of what they do, encompassing. [an Nisaa 4:108]
And Allah says:
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah , of all things, encompassing. [an Nisaa, 4:126]
Linguistic meaning:
Linguistically, muheet and waasi‘ are related in meaning, and both include vastness, encompassing, and comprehension. Both Attributes of Allah represented in Al-Muheet and Al-Waasi‘ imply that there is nothing beyond Him, nothing is hidden from Him and His knowledge and power are all-encompassing.
 
Shar’ee meaning:
All-Encompassing, The All-Pervading. Al-Muheet encompasses the whole creation. His knowledge, power, mercy, and dominion encompass all things, and all beings are under His control. There is no hiding or escaping from His encompassing Attributes
 
The Encompassing Fire of Hell
 
On most occasions in the Quran Allah azza wa jall uses the root hawata in the context of encompassing knowledge, specifically how Allah encompasses both the seen and unseen in His infinite knowledge and how the creation encompasses only that which He allows.
Allah ‗azza wa jall also uses this root multiple times as an attribute of one of His creations: the Hellfire. Allah says:
They urge you to hasten the punishment. And indeed, Hell will be encompassing of the disbelievers. [al Ankaboot 29:54] And :
And among them is he who says, ―Permit me [to remain at home] and do not put me to trial.‖ Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. [at Tawbah 9:49] This choice of words shows us how overwhelming and terrifying the Hellfire is and how it will close in completely on its inhabitants.
And say, ―The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.‖ Indeed, We have prepared for the wrongdoers a fire whose walls will surround them And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place. [al Kahf 18:29] May Al-Muheet save us from this terrible fate, ameen.
 
Benefits we can learn from this Name
 
1. Be both comforted and alerted by Al-Muheet. Realise that Allah controls all beings and that whenever people wrong you, this is encompassed in the knowledge of Al-Muheet and He will deal with them accordingly. Also be alerted by the fact that nothing escapes nor is hidden from Al-Muheet, let this inspire you to purify your heart, your behaviour and your wealth and be just in dealing with others, regardless your position.
2. Realise your knowledge is limited. Living in an era when knowledge seems to be very easily accessible through the internet and rapidly developing know-how of technology, we tend to forget that our true knowledge is very limited. On many occasions in the Quran Al-Muheet mentions His attribute of complete encompassing knowledge and power as opposed to our very limited and dependant knowledge. In Ayatul Kursi, an ayah we should read according to the sunnah daily after each obligatory prayer and before going to sleep, Allah reminds us of this fact: . . . and they encompass not a thing of His knowledge except for what He wills . . .[al Baqarah, 2:255] Next time you read this ayah remind yourself your knowledge is completely dependant on Allah, get rid of any arrogance and submit fully to Him.
3. Don‘t let your sins encompass you. As human beings we sin and if we wouldn‘t sin and turn to Allah seeking His forgiveness, Al-Muheet would replace us with another people who would sin and ask Him for forgiveness so that He would forgive them. However, always strive to not be encompassed by your sins and let your good deeds outweigh your bad deeds.
Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally. [al Baqarah 2:81] A great tip is to follow up a bad deed with a good deed straight away, for example when you have gossiped, ask Allah‘s forgiveness and straight away make dua for that person.
4) Don‘t be anxious about the future. The majority of our worries are based on future concepts and expectations, which often turn out to not even occur.
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge. [Ta Ha 20:110] Don‘t worry about the unknown, accept that Al-Muheet revealed exactly the knowledge to you which you need to navigate through this life successfully and don‘t be anxious about the future as you will never know what will happen tomorrow.
101) Al Jaami’
This Name of Allah is mentioned in the Qur’an on two occasions. Allah says:
Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise [ale Imran 3:9]
And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together – [an Nisaa 4:140]
 
Linguistic meaning:
 
Jaami‘ comes from the root jeem-meem-‗ayn, jama‘a which points to three main meanings. The first meaning is to gather or to bring together, accumulate, or congregate. The second main meaning is to connect, combine, or unite. The third main meaning is to reconcile or resolve and the fourth is to arrange, assemble, or compose. The concept of jam refers to both physical gathering and union, such as yawm ul-jumu‘ah ( the day people gather) and ‗ijmaa (scholarly consensus) as spiritual reconciliation, such as bringing the hearts people together after enmity.
Shar’ee meaning:
Al-Jaami‘ is the One who makes substances in the bodies work together, who gathers all different creatures living side by side in the world and so will disassemble us and compose us again when He gathers us on the Day of Judgment. He is the One who gathers, reconciles, assembles, and unites. Al-Jaami‘ is the One who brought the whole universe together, who reconciles hearts, who connects opposites and that which is similar, and who will gather all to stand before Him.
 
The Day of Gathering
 
Friday, or the day of Al-Jumu‘ah , is a blessing Allah ‗azza wa jall granted the believers. The Prophet salallahu ‗alayhi wa sallam said: Allah sent astray those who had come before us from Al-Jumu‘ah (The Day of Gathering/Friday). So the Jews were guided to yawmus-Sabt (Saturday), and the Christians were guided to yawmul-Ahad (Sunday). So Allah presented to us, therefore guided us to Al-Jumu‘ah. Furthermore, they will follow us on yawmul-Qiyaamah (The Day of Standing and Reckoning). We are last from amongst Ahlud-Dunyaa -the people of this life- and first on yawmul-Qiyaamah [Muslim]
The Day of Resurrection is also known as the Day of Gathering, because on that Day Allah will gather His slaves for their final Judgments; this is the great gathering. Allah ‗azza wa jall tells us about Yawm ul-Jam‘i (the Day of Assembly):
The Day He will assemble you for the Day of Assembly – that is the Day of Deprivation. And whoever believes in Allah and does righteousness – He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [at Taghabun 64:9]
Benefits we can learn from this Name
 
1. Remember the Day of Gathering.
Allah– there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. [an Nisaa 4:87] Reflect on the greatness of Allah ‗azza wa jall who is able to bring all of mankind, from the old ages to the last of times, together in one place. Every day think about your standing in front of Him, Al-Jaami‘.
 
2. Strive for the shade of Al-Jaami‘. Couple your knowledge and remembrance of the Day of Judgment with action. The Prophet salallahu ‗alayhi wa sallam said:
There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah‘s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‗I fear Allah‘, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears. [Al-Bukhari Muslim] Study each type carefully and strive to practice (elements of) each in your daily life: connect with and look after your local mosque, come together with people for the sake of Allah, give secret sadaqah and cry out of love and fear for Him when you are alone.
3. Observe the etiquettes of Friday. Which role does yawm ul-Jumuah play in your life? Study the virtues of Friday and practice the sunan so you can be immensely rewarded. For example, read Surah Al-Kahf, perform ghusl, pray the Jumu‘ah prayer, and listen to the sermon (khutbah) and go early for it. Also supplicate to Allah azza wa jall as much as possible, especially the last hour after ‗Asr and send peace and blessings on the Prophet abundantly.
4. Bring people together. Apart from bringing together your knowledge with action and your personal acts of worship like salah, Al-Jaami‘ rewards you for your acts of helping creation and bringing people together. For example, pray in congregation, but also try to reconcile two parties in conflict and bring people together by sharing your dinner. Remember, unity doesn‘t mean there are not differences in opinions, strategies, and backgrounds; it means you should be united through a bigger picture, seeing the Quran and the Sunnah as the rope you are holding on to together. As Al-Jaami‘ says:
And obey Allah and His Messenger, and do not dispute and lose courage and your strength would depart; and be patient. Indeed, Allah is with the patient. [al Anfaal 8:46]
102) Al Haseeb
This Name of Allah appears in the Qu’ran 3 times. Allah says:
Is not Allah sufficient for His Servant [Prophet Muhammad]? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray – for him there is no guide [az Zumar 39:36]
And Allah says:
And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor – let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant. [an Nisaa 4:6]
And also:
393
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. [an Nisaa 4:86]
 
Linguistic meaning:
 
Haseeb and Haasib come from the root ha-sa-ba, which points out to three main meanings. The first meaning is reckoning, counting, and calculating. The second main meaning is to give without sparing and to give without the receiver‘s expectation. The third is to suffice, to be sufficient, or to be without measure. Linguistically, hisaab is used to indicate an account, bill, or balance. Al-Haseeb is the One in whose hand is the final account on the Day of Judgement and He will present to mankind their balance in which every detail will be recorded to be followed by a most accurate, just, and eternal recompense.
 
Shar’ee meaning:
 
He‘s the one who keeps account of everything in the worlds and requites even the smallest of deeds. Al-Haseeb is The Sufficient; in general because He takes care of all His slaves, giving them benefits and warding off harm. Al-Haseeb takes extra special care of those of His pious slaves who put their trust in Him, giving them support and victory.
Running the Cosmos with Ease
The Name Al-Haseeb is close in meaning to Al-Hafeedh, The Preserver. The balance of the entire cosmos shows that there‘s a great power capable of computing even the smallest atom up to the largest planet; that power is Allah (swt). The course of the moon, the sun, the clouds, the change of seasons and all systems in the universe perfectly run their course to guarantee the preservation of our life on earth in the best way so that we are able to do what we are created for; to worship Al-Haseeb. Allah says:
Indeed all things We created with predestination. And Our command is but one, like a glance of the eye [al Qamar 54:49-50]
His attribute of hasaba truly is miraculous.
 
Benefits we can learn from this Name
 
1. Bring yourself to account before you are brought to account. Al Haseeb says:
[It will be said], Read your record. Sufficient is yourself against you this Day as accountant. [al Israa 17:14]. Make it a daily habit, for example before you go to sleep, to sit back and do muhassabah: honest self-criticism. Bring yourself to account before you‘re brought to account. Make a list with your main weaknesses and make a practical plan on how to work on them.
2. Hasten to repent to Al-Haseeb. A very important consequence of taking yourself to account is that you repent. How can you repent if you don‘t even realise you did something wrong? That‘s why al muhassabah is so important. The Prophet salallahu ‗alayhi wa sallam told us about a beautiful opportunity:
The Scribe on the left delays registering the sin of a Muslim for six hours. If he repents (within these six hours), and seeks Allah‘s forgiveness, they drop if off. If he doesn‘t, they write is down as a single sin. [At-Tabarani] When you‘re about to sin, remind yourself that this sin will be written down and presented to you on the scariest day of your life: the day of Judgement. Take your chance to repent within six hours to avoid your sin being presented to you on this dreadful day.
3. Be honest in your dealings. Even when people might not find out you were not honest in your dealings, Al-Haseeb will add it to your account. So always be honest in any transactions you do, at work, at school, even in dividing things at home amongst your family and children.
4. Say hasbun-Allaahu wa ni‘mal wakeel. Which means Allah is Sufficient for us, and He is the Best Disposer of affairs. This is one of the most powerful statements we are taught to say in the Quran and the Sunnah. If you put your complete trust in Al-Haseeb, by leaving all matters to Him by seeking only His pleasure, by accepting His decree, and by submitting to His will, you can face any challenge in life. Ibn ‗Abbas radiyallahu ‗anhu said:
When (Prophet) Ibraheem ‗alayhi sallam was thrown into the fire, he said: Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs [Al-Bukhari].
5. Ask Al-Haseeb. Aim high in asking Allah Al-Haseeb; instead of just asking for Paradise, ask for the highest level, Jannatul Firdaws bi ghayri hisaab– without reckoning. A very important daily dhikr is Allah is sufficient for me. There is no God but He. I have placed my trust in Him, He is Lord of the Majestic Throne.
Whoever says this seven times in the morning after fajr and seven times after Asr, Allah will take care of whatever worries him/her of the matter of this world and the Hereafter. [Muslim]
103) Al Muqeet
This Name of Allah is mentioned in the Qu’ran once. Allah says:
Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper. [an Nisaa 4:85]
 
Linguistic meaning:
 
Muqeet comes from the root qaaf-waw-taa, which carries four main meanings. The first meaning is to supply, maintain, and sustain. The second main meaning of this root is to feed and nourish. The third is to keep, preserve, and guard, and the fourth is to witness, observe, and watch over. Linguistically, muqeet refers to the attribute of sustaining.
 
Shar’ee meaning:
 
Al-Muqeet sustains bodies and the souls and He has taken it upon Himself to sustain His creation. As He creates all things, Al-Muqeet also creates what sustains them; He makes accessible what is necessary and what is luxury. He gives us what we need to survive, until He wills to put an end to life— then He simply withholds what keeps us alive. Al-Muqeet alone is capable and knowledgeable of everything. He is the powerful maintainer who sustains, nourishes, protects, and oversees all that exists. Al-Muqeet is taking care of all living beings by sending down all kinds of physical and spiritual nourishment for them. Sustaining Body and Soul Al-Muqeet protects and sustains living beings; in this sense this Name is strongly related to Al-Hafeedh, The Preserver. He does not only sustain our bodies with provisions like food and drink, but Al-Muqeet also for example sustains the heart through knowledge. Sustaining us is even more specific than the attribute of providing for us, Ar-Razzaaq.
Al-Muqeet and Al-Mugheeth Some reports give the Name al-Mugheeth instead of al-Muqeet. Al-Mugheeth is interpreted as meaning the Helper, for He helps His slaves at times of difficulty when they call upon Him; He answers them and saves them. It also has the meaning of the One Who responds and the One Who is called upon. Ighaathah [help] refers to actions and istijaabah [responding] refers to words, but they may be used interchangeably. Ibn al-Qayyim said: He is the Helper of all His creatures, and He responds to those who are desperate
 
Benefits we can learn from this Name
 
1. Make abundant dua to Al-Muqeet. Al-Muqeet hears the silent dua and responds to it and knows your affliction and is the only One Who removes it. Call upon Al-Muqeet, using this beautiful Name, to ask to sustain your body with provisions and your heart with the knowledge of Islam.
2. Recognise Al-Muqeet in every sustenance. Let this Name inspire you to equip yourself with this good manner: every time food is brought to you, recognise Al-Muqeet and His amazing grace through which you are provided with food. This goes for all the daily life provisions you never really think about, even the knowledge you are able to gain to strengthen your mind and heart. If you train yourself to such recognition you will be able to live by this Name.
3. Sustain others with the help of Al-Muqeet. If you are grateful to Al-Muqeet for His sustenance, protection and nourishment He will make you treasure-house for His servants, enabling you to sustain others, teach them knowledge, and lead them to the ever-Living, the Sustainer.
 
4. Seek your wishes from Al-Muqeet only. Only seek the fulfilment of all your wishes and desires from Him, for only Al-Muqeet holds the keys to the treasures of His sustenance. Al-Muqeet said in a hadith qudsi to Musa ‗alayhi sallam:
O Musa! Ask Me with regard to everything, including your shoe strings and the salt for your pot.
5. Rely on Al-Muqeet. He can sustain and look after the whole creation without ever getting tired, so be sure Al-Muqeet looks after you in the best possible way. Rely on Him to provide for you, nourish you and protect you by never seeking haraam means of sustenance or doubting in His power to maintain you.
6. Nourish your soul by faith in Al-Muqeet. Nourish your heart by having faith in His Oneness and nourish your soul by the five pillars of Islam; shahadah, prayer, zakat, fasting and Hajj.
7. Use your sustenance in the right way. Whatever Al-Muqeet blessed you with, protected you with and gave you access to, show Him that you use it to please Him and not to anger Him. Pay your zakah over your belongings, give abundant sadaqah with your time and skills and don‘t misuse your sustenance by using it for impermissible things or by being ungrateful or unsatisfied.
104) Al Qaabid 105) Baasit
The Names Al-Qaabid, Al-Baasit The Withholder, The Extender— are not specifically used as beautiful Names in the Qur’an. Qaabid and Baasit are Opposites
Linguistic meaning:
Qaabid comes from the root qaa-baa-daad, which refers to the attribute of withholding. It points to meanings like to lay hold of, to grasp, to make scarce, and to have absolute ownership of something (to hold in the hand). It also means to contract the heart, which causes distress, depression, and lack of joy. Baasit comes from the root baa-seen-taa, which refers to the attribute of expanding. It means to extend, to grant abundance, to provide amply and to widen, to make spacious. The term Baasit includes a powerful and majestic sense of infusing something with a gift that will grow and flourish in great abundance. Linguistically, the first Name refers to decrease while the second to increase; these two actions embrace all things in existence. In other words, if Allah decreases something, this means that He withholds it, and if He increases something, this means that He extends it. Therefore these two Names are mentioned together.
Shar’ee meaning:
Al-Qaabid is the One whose wisdom decides when to withhold something or to make something scarce, either physically or spiritually. He is the One who holds all hearts in His hand. Al-Baasit is the One Who expands and amplifies all abundance and the One whose glory and abundance fill and expand the heart! Our Provisions There are different fields of Qabd (withholding) and Bast (expanding). One of the meanings of Al-Qaabid and Al-Baasit has to do with people‘s provision or sustenance. Allah says:
Allah extends provision for whom He wills of His servants and restricts for him. Indeed Allah is, of all things, Knowing [al Ankaboot 29:62]
Regarding people‘s provision, we should not say this is due to someone being intelligent or talented, because Allah ‗azza wajal is the One Who withholds or extends provision for people. Allah‘s extension of provision is for your honour or for your trial and His withholding of your provision is for treatment or protection.
Allah says:
And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing. [ash Shuraa 42:27]
Constriction and Expansion of Our Hearts Allah ‗azza wajal withholds when it is good and gives when it is good. Sometimes our chests feel tight and our imaan feels low. This constriction of our hearts can bring us back to Allah if we take the step to strive. At other times our hearts feel spiritually expanded, our emaan, is strong, and we feel joy and strength to face the world. We struggle daily with the heart, which is called qalb in Arabic, which means to change or to turn. Just like Allah is Al-Qaabid, He is Al-Baasit who can remove any constriction we feel. Allah equipped you with a special criterion: Al-Qabd, whereby you feel depressed and dispirited as soon as you commit a sinful deed, like lying to others, looking at indecent things etc. You feel Al-Qabd only if your heart is still alive and you are sensitive.
Why does Allah grant us our mind? So that we thereby know Him! Why does He grant us our pure original human nature? So that we know our mistakes! With our mind we know our Lord; with our pure original human nature we know our mistakes by feeling unhappy and depressed. But instead of staying in that state, we should get up, seek forgiveness, and follow up our bad deeds with good ones. As well, sometimes Allah causes us to feel qabd (constriction) so that we reflect on its causes, like how a stomach ache tells us we ate something bad. Why do we feel like this? Did we put our trust in others than Allah? Did you seek the pleasure of others instead of the pleasure of Allah?
Benefits we can learn from these Names
1. Know that after hardship comes ease. If you feel in a state of constriction, look forward to expansion and lightness. Understand it is from Allah ‗azza wajal. The Story of Yusuf ‗alayhi sallam is characterised by ups and downs; from the well, to a palace, from prison to Minister, from separation to unity. He made the best of his situation and knew that the relief was coming. Have this attitude and strength and you will succeed, no matter the situation.
2. Contemplate on nature. Allah withholds the clouds from some people and provides them to others, and in some places the rain would be much heavier than in others. This means that Allah withholds rain from some and provides it to some. Allah is also the One who ‗withholds‘ (conceals) daylight and then brings it back. Allah says:
Then We hold it [daylight] in hand for a brief grasp. [al Furqaan 25:46] Reflect on these types of qabd and bast every time you experience them.
3. Reflect on life and death. Allah Al-Qaabid, Al-Baasit infuses souls into us (bast) and gives us life, and He also seizes souls and causes them to die (qabd). Allah says:
Blessed is He in whose hand is dominion, and He is over all things competent [He] who created death and life to test you [as to] which of you is best in deed– and He is the Exalted in Might, the Forgiving. [al Mulk 67:1-2]
4. Be a source of expansion to others. Be of those who offer relief to other people. Expand the hearts of others by reminding them of the blessings of Allah subhana wa ta’alaa and that after hardship comes ease.
5. Do da‘wah with these Names. While doing da‘wah strike the balance between reassuring people of Allah‘s mercy and warning them of His punishment. Because Allah is simultaneously Al-Qaabid and Al-Baasit, you as a da‘ee or da‘eeyah should also warn people away from disobeying Allah and encourage them to obey Him. Three things must always be dwelling together in your heart as a true believer: glorification of Allah (through contemplation on the miraculous universe), love for Allah (through contemplation of His divine favors), and fear of Him (through contemplation of His irresistible wrath and punishment).
6. Sleep in the Name of Allah. When you sleep it‘s called a minor death. Allah withholds the souls of some and they will never wake up and He returns the souls of others and they do wake up. That‘s why it‘s very important to make your bedtime dua: O Allah in Your Name I die and live.
7. Remember the Day of Resurrection. Allah says about another example of His power of qabd: They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. [az Zumar 39:67]
8. Beg Al-Qaabid, Al-Baasit to guide your heart. A happy heart is the heart filled with imaan. The Prophet salallaahu alayhi wasallam made this dua often: O Turner of the Hearts, keep my heart firm on Your Religion
 
106) Malik ul Mulk
Allah calls Himself Maalik ul-Mulk— Master of the Kingdom, the Dominion‘s Owner— on one occasion in the Quran. Allah says:
S ay, ―O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honour whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent [ale Imran 3:26]
 
Linguistic meaning:
 
Maalik, Malik and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability, and the third main meaning is to control and have authority. Linguistically, maalik is an intensified form and refers to not only having kingship, but being master and lord.
 
Shar’ee meaning:
 
He is the only possessor and ruler of the creation. Maalik ul-Mulk has the supreme authority and ruling power to act, command, and decide in whatever manner He likes! The word malik (king) is used for people however the Name Maalik ul-Mulk is used for Allah azza wa jall only. He is the King of all Kings, the owner of all owners and the ruler of all rulers, and His Kingdom consists of all that was, is, and will be created.
The Maalik of the Day of Judgement
In Surah Al-Fatiha Allah azza wa jall calls Himself Maaliki yawmid-Deen: He is the Master of the Day of Recompense and on that day all commands will be Allah‘s only. No king or ruler will be able to command anyone to anything nor will any person have the power to do anything for someone else. Maalik ul-Mulk says, demonstrating His complete ownership and mastery over us:
Indeed the righteous will be in pleasure and the wicked will be in the hellfire. They will [enter to] burn therein on the Day of Recompense and never therefrom will they be absent. What can make you know what is the Day of Recompense? Then, what can make you know what is Day of Recompense? It is the Day when a soul will not posses for another soul [power to do] a thing; and the command that day is [entirely] with Allah. [al Infitar 82:13-19]
 
Benefits we can learn from this Name:
 
1. Remember the day of Recompense. Remind yourself of the day that Maalik ul Mulk will confront you. The Day they come forth nothing concerning them will be concealed from Allah . To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing.
This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account. [al Ghaafir 40:16-17] Every time you say Maaliki Yawmid-Deen in your prayer, imagine standing in front of Him and think of the deeds you have put forward for that day.
2. Reflect on the Kingdom. Because nowadays most of us live in cities, surrounded by concrete and machines, we forget that in nature more than anything you see the sublime manifestation of the mulk of Allah ‗azza wa jall
When you are caught up in your daily life issues, blowing small problems out of proportion, or when your connection to Allah ‗azza wa jall feels weak, step out in the streets and into nature and let it humble you. Pick up a leaf and feel the texture. Reflecting on the creation is in itself ‗ibaadah.
3. Ask Maalik ul-Mulk. Use this beautiful Quranic dua to supplicate to Maalik ul-Mulk: Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. [ale Imran 3:191]
4. Motivate yourself. Imagine the moment you will enter Paradise; the angels at the gates will welcome you with salaamun ‗alaykum– they greet you with peace, peace that you have longed for all your life. Then you will rush off to your house, the prophet salallahu ‗alayhi wa sallam said:
By the One in Whose hand is the soul of Muhammad, any one of them (believers) will be more familiar with his dwelling in Paradise than he was with his house in this world [Al-Bukhari]
Make Paradise a reality in your life and make it a clear goal at each start of your day. Allah ‗azza wa jall says:
And when you look there [in Paradise], you will see pleasure and great dominion. [al Insaan 76:20] Motivate yourself by imagining that first look into the great Kingdom of Paradise.
5. Be responsible in the dominion of Maalik ul-Mulk. Allah ‗azza wa jall placed you in His dominion with a mission: to worship Him alone and be reformers on earth. How do you know what Maalik ul-Mulk expects from you in His kingdom? By studying the Qur’an and the sunnah, so you can first read about His commandments and limits with which He guides you. The second step is asking Him for understanding of your Deen, and the third to do your best to act upon your knowledge.
6. Be a good leader. The Messenger of Allah salallahu ‗alayhi wa sallam said,
Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband‘s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. Surely, every one of you is a shepherd and responsible for his flock. [Al-Bukhari, Muslim]
Never misuse your authority over someone else, be just to your spouse and children and even to the animals, and remind yourself you will be asked about your leadership by Maalik ul-Mulk
107) Dhul Jalaali wal Ikraam
Allah calls Himself Dhul-Jalaali wal-Ikraam The Possessor of Glory and Honour, The Lord of Majesty and Generosity — on two occasions in the Quran. Allah says:
And there will remain the Face of your Lord, Owner of Majesty and Honor. [ar Rahman 55:27
Blessed is the Name of your Lord, Owner of Majesty and Honor [ar Rahman 55:78]
 
Linguistic meaning:
Jalaal comes from the root jeem-laam-laam, which points out to three main meanings. The first main meaning is to be glorious, majestic and sublime. The second main meaning is to be high, lofty and independant and the third to be supremely great. Ikraam, kareem and akram come from the root karama [see Al Kareem and Al Akram] which points out to four main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued. The third main meaning is to be precious, valuable and rare and the fourth to be bountiful and productive. Linguistically, dhu or thoo is a demonstrative pronoun and literally means with, in , on, or of in the Arabic language.
 
Shar’ee meaning:
In Dhul-Jalaal dhu refers to Allah ‗azza wa jall being complete Possessor, Owner and Lord of al-Jalaal, Majesty and Glory. Wal-Ikraam means wa (and) al-Ikraam, the Generosity and Bounty. Kareem is an adjective while ikraam is a verbal noun. Allah is the Lord of these two beautiful Attributes. Dhul-Jalaali wal-Ikraam is the One who is most precious and honoured; He is the Majestic and Glorious Lord, Owner and Source of all generosity, blessings and bounties. He is the one who owns each attribute and manner of glory, majesty, superiority, generosity, and honour. Dhul-Jalaali wal-Ikraam is the source of great splendour and abundance.
 
The Honourable Face of Allah
In Surah Ar-Rahmaan Allah ‗azza wa jall tells us about the moment everything and everyone on earth will perish and only His honourable Face will remain, because He is the Ever-Living and will never die. Allah ‗azza wajall describes His Face here as being Dhul-Jalaali wal-Ikraam. Ash-Sha`bi said, ―When you have recited, Whatsoever is on it (the earth) will perish.) do not stop, continue reading: And there will remain the Face of your Lord, Owner of Majesty and Honor.‖ [ar Rahman 55: 26-27] Ibn `Abbas commented on the meaning of Dhul-Jalaali wal-Ikraam, by saying, ―Owner of greatness and pride. Both of these statements can be found in tafseer Ibn Katheer.
 
Benefits we can learn from this Name:
1.Seek the Face of Dhul-Jalaali wal-Ikraam. Allah ‗azza wa jall describes His Noble Face as being Dhul-Jalaali wal-Ikraam; only He is worthy of being revered and obeyed. Make it a mission to seek His Face in everything you do.
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect. [al Kahf 18:28] That means for example that if you do something for someone else or give someone something, you don‘t do it for their praise or recognition, but only to please Allah. As He said about those giving charity:
[Saying], “We feed you only for the countenance of Allah . We wish not from you reward or gratitude. [al Insaan 76:9] You can test yourself by seeing how you feel when someone doesn‘t show gratefulness or doesn‘t recognise what you did for them: do you feel angry and upset? Then you might have to remind yourself to do it for His Face only He records each deed, no matter if people thank you or not.
2. Remember Dhul-Jalaali wal-Ikraam after each prayer. Follow a sunnah and get rewarded immensely by using below dhikr after salah. A‘ishah radiyallahu ‗anhaa said, ―When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, O Allah! You are As-Salam, and peace comes from You. Blessed be You Yaa Dhal-Jalaali wal-Ikraam [Muslim] 3. Be generous. Let Allah ‗azza wa jall being the Lord of generosity be an inspiration for you to be kareem (generous) to others as the Prophet salallahu ‗alayhi wa sallam said: The generous one is close to Allah, close to paradise, close to people, far from hell. However a miserly person is far from Allah, far from Paradise, far from people, but close to Hell. Allah loves more an ignorant man who is generous than a worshipper who is miserly. [at Tirmidhi]
4. Recognise the Source. When you receive gifts from people or someone benefits you by giving support or help, know that the Source of these bounties is Dhul-Jalaali wal-Ikraam. So when a gift or benefit arrives to you, make sure the first thing you do is saying ‗alhamdulillah‘ and honour the true Giver from whom all blessings come. Then, thank the person for example by supplicating for them by saying jazaakAllahu khayr (may Allah reward you with good) or baraakAllahu feek (may Allah bless you). 5. Ask Dhul-Jalaali wal-Ikraam. The Prophet salallahu ‗alayhi wa sallam encouraged you to call upon Allah ‗azza wa jall in an effective manner by using His most Beautiful Names. When you start your dua‘ with this Name, mind that Dhu changes into Dha, for example Yaa Dhal-Jalaali wal-Ikraam. The Prophet salallahu ‗alayhi wa sallam said: Persist (in invoking Allah) with, ―Yaa Dhal-Jalaali wal-Ikraam [Ahmad, An-Nasaa‘i] So when you make a dua‘, you can say: Yaa Dhal-Jalaali wal-Ikraam… [then your request].
All that is good and correct in this document is from Allah and all mistakes and shortcomings are from the author of this document and shaytaan.
May Allah forgive us and give us the tawfeeq to worship Him how He deserves to be worshipped and may He grant us His pleasure in this life and the next, and a place next to Him in Jannah.
All praise is due to Allah for giving the opportunity and ability to type up and collate these precious notes on the knowledge of His beautiful Names and attributes.
May He accept the humble efforts in gathering this piece of beautiful knowledge and may He make it a means of guidance and benefit for everyone who comes across it, aameen.
Please share this piece of knowledge with as many people as possible; your reward is with Allah subhana wa ta‘alaa. And our final call is that all praise belongs to Allah, Lord of the worlds.

An Explanation of Allahs Beautiful Names and Attributes part 26

90) Al Musta’aan
Allah calls Himself Al-Musta‘aan, The One whose help is sought, on two occasions in the Quran. Allah says:
And they brought upon his shirt false blood. [Jacob] said, Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe [Yusuf 12:18]
 
And Allah says:
[The Prophet] has said, My Lord, judge [between us] in truth. And our Lord is the Most Merciful, the one whose help is sought against that which you describe. [al Anbiya 21:112].
 
Lingustic meaning:
Musta‘aan comes from the root ayn-waaw-noon which points to two main meanings. The first main meaning is to seek or ask for help and assistance and the second is to aid, cooperate and help one another. Linguistically, isti‘aanah refers to the concept of seeking help. It comes from the same root as nasta‘een we seek help ta‘aawun – help one another and musta‘aan – the one whose help is sought.
 
Shar’ee meaning:
Allah is Al-Musta‘aan, which means that not only He is the Helper (An-Naseer), but He is the only one whose help first and foremost should be sought. He is the One who knows, sees, hears and controls all affairs and therefore His help is perfect at all times. Al-Musta‘aan is the one whose assistance and support are sought and in whom refuge is taken. Any help the creation provides to each other, is through His help alone.
 
The meaning of seeking help from Allah
In Islamic context, isti‘aanah means to seek help from Allah ‗azza wa jall alone and it is an act of worship. In some circumstances seeking someone‘s help other than Allah is considered as shirk and in certain circumstances it is not. Firstly, in some issues you can only ask Allah and Allah alone and asking others in these circumstances is major shirk such as asking others for that which only Allah can give, for example to seek blessings, provisions, removal of a disease or giving security. Secondly, there are both worldly and religious matters that can be sought from the creation, however with certain conditions. An example is when you lose something and ask someone to help you look for it. Still you first turn to Allah and then ask the assistance of someone else in that matter. The one sought for help needs to meet three conditions: 1) they have to be alive 2) they have to be present 3) they have to be capable of doing what you have asked help for. We cannot ask the dead for help and we cannot ask those for help who are not present (the prophets could also not hear the calls for help from people who were not within their hearing). And we cannot seek that which others are not capable to give; like asking a shaykh to put you in Paradise, even if he is alive and you are with him. Only Allah azza wa jall is capable of doing so, and asking someone else in this matter would be shirk.
 
Benefits we can learn from this Name
1. Say Allaahul Musta‘aan. Each prayer you say:
It is You we worship, and it You we ask for help [al Faatiha 1:5]
Do you really seek His help? Allaahul musta‘aan is a beautiful statement you can find twice in the Quran. In Surah Yuusuf, Yaqoob‘s alayhisalam sons clearly described something that had not taken place to him; no wolf ate Yusuf, but what could Yaqoob do? All he could do was turn to Allah and he said: Allaahul musta‘aan. We can learn to use this dhikr when falsehood is presented as truth which causes you or others difficulty. In surah Al-‗Anbiyaa the Prophet salallahu ‗alayhi wa sallam used this statement himself when the disbelievers were disrespecting Allah.
[The Prophet] has said, My Lord, judge [between us] in truth. And our Lord is the Most Merciful, the one whose help is sought against that which you describe. [al Anbiya 21:112].
2. Seek Al-Musta‘aan first and foremost. Ibn Abbaas radiyallahu ‗anhu said:
One day, I was riding behind the Prophet when he said: “O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried.” [At-Tirmidhi] Focus less on people, don‘t fear the effect of anyone‘s decisions and know that even if people seem to benefit you, the true source is Al-Musta‘aan. Even though you are permitted to seek help from others; it is crucial you first call on Al-Musta‘aan to provide help and rely on Him alone and not on others. So next time you borrow money off a friend, or even ask a teacher to help you understand a lesson, first ask Allah to help and guide you and He will provide His help, sometimes by means of other people or even objects or animals (think of the birds who destroyed the army of Abraha described in Surah Al-Feel)
3. Help one another. Al-Musta‘aan says:
O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty [al Maeda 5:2] Extend help in that which is good and halaal to others and never help others in doing that which Allah ‗azza wa jall forbade. For example helping someone to buy alcohol, commit zinaa, etc.
4. Limit yourself in asking others. Allah‘s Messenger salallahu alayhi wa sallam said:
Who will guarantee me that he will not ask mankind for anything, and I will guarantee for him Paradise (in return)? So Thawban said, ―I‖, and he added, ―And I would never ask anyone for anything.‖ [Abu Dawood] Even though in cases it is permissible to ask others, limiting yourself in seeking aid from others is a characteristic of the pious and takes courage and strength and truly reliance on Allah; the promise for those people is no less than Paradise. A dhikr you can use in this context is: Allah is sufficient for me. None has the right to be worshiped but He, in Him I put my trust and He is the Lord of the Mighty Throne which is found in the last ayah of at Tawbah. The Prophet salallahu ‗alayhi wa sallam used to say this seven times in the morning and evening. Revive this sunnah and live by it.
91) Al Ghaalib
This Name of Allah Al-Ghaalib The Victor, the Predominant appears in the Qur’an once. Allah says:
 
And the one from Egypt who bought him said to his wife, “Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son.” And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know. [Yusuf 12:21]
 
Linguistic meaning:
Ghaalib comes from the root ghalaba which points to two main meanings. The first meaning is to be victorious and to prevail. The second main meaning is to be predominant and overcome. This root appears 31 times in the Quran in five derived forms. Examples of these forms are yaghliboo (―they will overcome‖), ghaaliboona (―victorious‖), and maghloobun (―one overpowered‖). Linguistically ghaalib refers to the one possessing the attribute of victory and dominance, whereas ghalaba refers to the verb ―to overcome.‖ From the same root comes the word ghulb in the Quran, Allah says: wa hadaa‘iqa ghulbaand gardens of dense shrubbery [abasa 80:30], which points to a thick foliage of plants to be found in the earth and ―overcoming‖ the soil it is growing in.
 
Shar’ee meaning: Al-Ghaalib is the ultimate One to prevail, control, dominate, and overcome each being and situation with great ease and utmost wisdom— and whenever He pleases. Al-Ghaalib is the One who is victorious in every situation. He is the only One who decides and does as He wants with the creation and makes the believers prevail – Against all odds
Allah azza wa jall calls Himself Al-Ghaalib in Surah Yusuf. In the story of the prophet Yusuf alayhi salaam everything is intended one way and it goes the other way, a beautiful example of how everything is in the control of Al-Ghaalib. Yusuf‘s brothers want to get him out of the way so they can get the love of their father. They left him to die in the well, but he survived. Allah says in this surah: Wallahu ghaalibun ‗alaa amrih (And Allah is predominant over His affairs). What He wills will happen, even though everything indicates another way. Then Al-Azeez, the wealthy ruler, buys Yusuf and brings him into His palace, and Al-Azeez‘s wife, a powerful, beautiful woman, does everything she can to seduce this young, single man who is her slave. Every single aspect is tempting for zinaa– immorality– but Yusuf doesn‘t sway. He ends up descending from a palace into the darkest prison and from the prison back to a ruling position in Egypt where he is reunited with his beloved father, Yaqoob alayhi salaam. All the events of this story are a clear sign that the final decision is to Al-Ghaalib, ―against all odds.‖ And every human being is like Yuusuf ‗alayhi salaam in that in his affairs Allah is Al-Ghaalib.
 
Benefits we can learn from this Name:
1. Have strong belief. Never fear people and their decisions, never be deceived by the looks of a situation nor be scared of losing your possessions – know that Allah is Al-Ghaalib in Your affairs and He will decide what happens. Next time you feel tempted to care more about the acceptance of people or gaining belongings than trying to please Al-Ghaalib, remind yourself and live by this ayah:
If Allah should aid you, no one can overcome (ghaaliba) you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely [ale Imran 3:160]
2. Hold onto the truth. Allah says: Allah has written, I will surely overcome (la‘aghlibanna), I and My messengers. Indeed, Allah is Powerful and Exalted in Might [al Mujaadila 58:21]
Know that if you stick to the truth and to your Islamic principals you will win; no matter how weak the believers might get, the truth will prevail. This is because Allah is Al-Ghaalib; the victory of those who follow Him and the messengers is His promise and when Allah promises, He delivers. Allah says:
And when Saul went forth with the soldiers, he said, “Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand.” But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, “There is no power for us today against Goliath and his soldiers.” But those who were certain that they would meet Allah said, How many a small company has overcome (ghalabat) a large company by permission of Allah. And Allah is with the patient [al Baqarah 2:249]
So hold on to the truth, no mater how weak it seems, have strong belief Allah is Al-Ghaalib, have patience and victory will be yours, whether in this life or the next.
And whoever is an ally of Allah and His Messenger and those who have believed – indeed, the party of Allah they will be the predominant (al-ghaaliboona). [al Maeda 5:56]
3. Take lessons from the past. Allah says:
And Pharaoh and his people were overcome (faghuliboo) right there and became debased. [al Aa’raaf 7:119] While you read the ayaat in the Quran of the former people and their fates, Allah observes if and how you apply these lessons in your daily life. Do you try to avoid the sins they committed? Look at the characteristics of the people who were defeated because of their transgression, disbelief and arrogance and strive to be better than them in shaa Allah.
Don‘t let sins overcome you. In the Hereafter there will be a heart-shaking scene: the people of the Hellfire will beg Allah to release them from the Fire.
They will say,―Our Lord, our wretchedness overcame (ghalabat) us, and we were a people astray. [al Muminoon 23:106] However:
He [Allah] will say, “Remain despised therein and do not speak to Me.
Indeed, there was a party of My servants who said, ‘Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.’
But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them.
Indeed, I have rewarded them this Day for their patient endurance – that they are the attainers [of success].” [Al Muminoon 23: 108-111] Let this scene inspire you to not be overcome by sins in this life and end up like the people begging Allah for one more chance. Instead believe in this life and continuously ask Al-Ghaalib for forgiveness and mercy, as you will not get a second chance to return to this world.
4. Don‘t think you can prevail by yourself. Never attribute any victory or success to yourself, nor dominate others in an unjust way.
And [remember] when Satan made their deeds pleasing to them and said, No one can overcome (ghaaliba) you today from among the people, and indeed, I am your protector. [al Anfaal 8:48]
Some people think they can prevail by themselves or they attach their mind or trust to another human being or even object, but eventually they will be defeated. Allah is the only One that can grant a person victory. It is from Allah.
5. Don‘t be deceived. Allah says:
But, [on the contrary], We have provided good things for these [disbelievers] and their fathers until life was prolonged for them. Then do they not see that We set upon the land, reducing it from its borders? So it is they who will overcome? [al Anbiya 21:44]
Sometimes the wealth, success, beauty and even intelligence of those who disbelieve can be confusing and even tempting. Know that Al-Ghaalib only prolongs the lives of some people for them to increase in their transgression. Allah says:
Say to those who disbelieve, You will be overcome and gathered together to Hell, and wretched is the resting place. [ale Imran 3:12]
6. Call upon Al-Ghaalib. When all people turn against Him after years of calling to Allah, what does Nuh ‗alayhi salaam do? He doesn‘t ask others for help, he doesn‘t give up, but he turns to Al-Ghaalib and beautifully supplicates:
So he invoked his Lord, ―Indeed, I am overpowered, so help. [al Qamar 54:10]
Whenever you feel overpowered, call upon Al-Ghaalib with this Quranic dua and Allah will aid you and grant you victory in shaa Allah.
92) Al Muhsin
This Name of Allah does not appear in the Qur’an but is mentioned in narrations of the Prophet salallahu alayhi wa sallam. The Prophet salallahu alayhi wa sallam said: Surely Allah is Muhsin and He loves ihsaan in everything; if you kill, kill in a good way and if you slaughtered, slaughter in a good way . . . [part of the hadith- At-Tabaraani and Al-Albaani, Saheeh Al-Jami]
This root appears 194 times in the Quran in 12 derived forms. Examples of these forms are ahsana (―does good) , ahsanu (―is best), husnan (―good) and al-muhsineena (―the good doers).
 
Lingusitic meaning:
Muhsin comes from the root haa-seen-noon, which points to four main meanings. The first meaning is to be and to do good and to pursue excellence The second main meaning is to be beautiful, and the third is to be kind. The fourth main meaning is to be suitable, proper, and fitting. Linguistically, hasana is the root for the words hasan (good), ahsan (better), and (al) husna (the best). The Islamic concept of ihsaan , or excellence, comes from the same root. A muhsin (male, plural muhsineen) and a muhsina (female, plural muhsinaat) are those who do good and who when saying someone did well, one can say: ahsant (-i or –a), which means ―well done‖ or ―excellent!‖
 
Shar’ee meaning:
Al-Muhsin refers to the One who is perfectly good in His Essence and who does all His actions in the best possible manner, achieving excellence and reaching ultimate beauty and perfection. Al-Muhsin is the one who loves and inspires doing good in His slaves and who possesses the perfect good and excellence in all He makes happen. Islam, emaan, and ihsaan There are three degrees of Islam, which are Islam, eemaan, and ihsaan. Islam means submission, and when mentioned separately from emaan it refers to the religion as a whole, as Allah says:
Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account. [ale Imran 3:19]
When Islam is used with the word eemaan (faith or belief) it refers to outward deeds and words, as Allah says:
The bedouins say, “We have believed.” Say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.” [al Hujuraat 49:14]
The second degree is eeman, which means belief committed to submission and may mean one of two things. When it is used without the word ―Islam, it refers to the religion as a whole, as Allah ‗azza wa jall says:
Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve – their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein [al Baqarah 2:257]
Allah limited the word emaan to those who adhere to His religion in full, inwardly and outwardly, as He says:
The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses are recited unto them, they increase their Faith; and they put their trust in their Lord. [al Anfaal 8:2] When emaan is used with the word Islam it refers to inward beliefs, or the actions of the heart. Thus, when either emaan or Islam are used alone, there is no difference and they both refer to the entire religion. If there is any difference between them, Islam refers to outward physical actions and the word eemaan refers to inward actions of the heart. The third degree is ihsaan, which in Arabic means doing something well, perfectly, and sincerely. Islamically it may mean two things: when used alone and not with Islam or eemaan it refers to the religion as a whole.
When it is used with either or both Islam and eemaan the meaning is perfecting one‘s outward and inward deeds. The Prophet salallahu alayhi wa sallam beautifully explained the meaning of ihsaan: It means worshipping Allah as if you can see Him, and although you cannot see Him, He can see you. [Al-Bukhari, Muslim]
 
Benefits we can learn from this Name
1. Strive for ihsaan. Ihsaan is a complete way of life, so let this concept accompany you in all your actions. Strive for al-ihsaan in your relationship with Allah ‗azza wa jall as in being able to worship Him as if you saw Him and strive for al-ihsaan as good behaviour to others, like kindness to your parents, relatives, the poor etc. When you have guests, give them the best you have. When you are with your parents, show them the best of your manners. Also appreciate the ihsaan of others. Strive for al-ihsaan as an act of excellence and in your relationship with yourself, meaning in every deed you do, you try your best. The Prophet salallahu ‗alayhi wa sallam said:
Allah has prescribed al-ihsaan in every matter. [Muslim]
2. Study the Quran to find out what is good. On many occasions in the Quran the muhsineen, the good doers, are mentioned. The muhsineen are loved by Allah ‗azza wa jall and close to Him and Allah even describes actions characterising them, pay special attention to these ayaat. Allah says:
And whoever submits his face to Allah while he is a doer of good (muhsin) – then he has grasped the most trustworthy handhold. And to Allah will be the outcome of [all] matters [Luqman 31:22] Make it your mission to find out what the Quran says about what are good deeds and what their reward is, so you can apply them and become of the muhsineen in shaa Allah.
3. Realise that Allah‘s ways are excellent. Allah is the only true Mushin. He is perfect in His Names, Attributes, and actions. Truly realise that everything Allah ‗azza wa jall gives and takes from you, is for your own good, and let this inspire you to complain less and start being more content. Allah‘s ihsaan is general with the whole creation; He created you in a perfect way without being asked and His ihsaan is specific. He rewards the good doers with the place of ultimate good; His Paradise.
4. Ask Al-Muhsin. Allah ‗azza wa jall says in a heart-melting ayah in Surah Ar-Rahmaan:
Is the reward for good [anything] but good? [ar Rahman 55:60] Each day ask Al-Mushin for ihsaan in all aspects of your life, in your inward and outward actions. Do you worship Allah as if you see him or at least knowing that he sees you? Ask Him to bless you with the highest degree of ihsaan: apart from being aware He sees you, worshipping Him as if you see Him.
5. Study the Names of Allah. The beautiful Names of Allah are called al asmaa ul husnaa. Study them and most importantly, live by them.
93) Al Hayyee
Allah‘s Name Al-Hayyee— The Shy One— is not mentioned in the Quran but occurs in a narration of the Prophet salallahu ‗alayhi wa sallam who said: Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people).
[Abu Dawud, An-Nasaa‘ee, al-Baihaqi, Ahmed, graded as saheeh]
 
Linguistic meaning:
Hayyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to greet, and the third is to revive, vitalise and call into being. The fourth main meaning is to be shy or ashamed. This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (―grants life‖), hayyan (―alive‖), and istihyaa‘in (‖ shyness‖). Linguistically, haya refers to the attribute of modesty, shyness, humility, and bashfulness.
 
Shar’ee meaning:
 
Hayyee refers to the one who owns the perfect modesty and who controls the haya of creation, ashamed Himself to leave us empty-handed and so shy that He dislikes exposing the sins of His slaves. Al-Hayyee is the one who loves and inspires modesty and shyness in His slaves and who possesses the perfect modesty, so much so that He feels shy to leave those who ask Him empty-handed and doesn‘t like to expose the misdeeds of His slaves.
 
Modesty: a blessing from Allah
 
Haya refers to an uneasy feeling combined with embarrassment when someone is scared of being exposed for some unworthy behaviour. Islamically, haya can be of two kinds; the good haya is to be ashamed to commit a deed which Allah ‗azza wa jall forbade or discouraged and bad haya is to feel ashamed to do something that Allah ordered. Society often portrays shyness and modesty as weakness or lack of confidence; in reality these are among the most beloved characteristics by Allah. Having a deep sense of haya is a true blessing.
Five virtues of modesty
1. Allah ‗azza wa jall loves modesty and shyness. The Prophet salallahu ‗alayhi wa sallam said: Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each others‘ faults. [Al-Bukhari].
2. Secondly, haya is the character of Islam. The Prophet said: Every deen has an innate character. The character of Islam is modesty. [Abu Dawood]
3. Thirdly; haya brings good to everything in which it‘s found. The Prophet said: Haya does not bring anything except good. [Al-Bukhari]
4. A fourth virtue is that one‘s level of haya is an indication of one‘s faith, as the Prophet salallahu ‗alayhi wa sallam said: Faith (emaan) consists of more than sixty branches (i.e. parts). And haya is a part of faith. [Al-Bukhari]
5. Fifthly, haya leads to Paradise! The Prophet salallahu ‗alayhi wa sallam said: Haya comes from emaan; emaan leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire. [Al-Bukhari]
 
Benefits we can learn from this Name
1. Don‘t be ashamed to be modest. The Prophet salallahu ‗alayhi wa sallam said: When lewdness is a part of anything, it becomes defective; and when haya is a part of anything it becomes beautiful. [At-Tirmidhi] Haya beautifies, realises it‘s not something to be ashamed of. Instead you should be concerned if you notice you do not have much sense of modesty and shame in your relationship with others, your way of thinking, your appearance, words, and deeds. Narrated Abdullah ibn Umar radiyallahu ‗anhu: The Prophet salallahu ‗alayhi wa sallam passed by a man who was admonishing his brother regarding haya and was saying: You are very shy, and I am afraid that might harm you. On that, the Prophet said: Leave him, for haya is (a part) of faith. [Al-Bukhaari].
So haya is not just something for women, it‘s an attribute men should have too and it‘s crucial to start cultivating a sense of haya in children!
2. Strive for haya with Allah. The greatest modesty you must have is with Allah ‗azza wa jall, which means you are shy and ashamed to do anything He dislikes and when you do so, you rush to repent. It is He who showers His blessings upon us, but we often use these very blessings to sin, even though modesty is the thing we need most. Know that Allah is Al-Hayy (the Ever-Living) and that every thought and act is witnessed by Him. Let this motivate you to increase in haya! Allah says:
And, [O Muhammad], you are not [engaged] in any matter or recite any of the Qur’an and you [people] do not do any deed except that We are witness over you when you are involved in it. And not absent from your Lord is any [part] of an atom’s weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear register. [Yunus 10:61]
3. Don‘t be embarrassed to tell the truth. Sometimes people are embarrassed to stand up for the truth and to forbid an evil or encourage good. You find people shy to defend Islamic concepts, like the hijaab, or even embarrassed to pray in their workplace. Haya means you feel most shyness for Allah ‗azza wa jall and never let shyness of people stand in the way of the orders of Al-Hayyee. Allah is the Shy one but not when it comes to setting forth parables of the truth: O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity. [al Ahzab 33:53]
4. Ask Al-Hayyee. The Messenger of Allah sallAllahu alayhi wa sallam said: Indeed your Lordtabaaraka wa ta‘alais The Shy One, The Generous, Allah is Shy from His slave if the slave raises his hands towards Him, that He would return them without anything. [Abu Dawood, At-Tirmidhi, Ibn Maajah] Be amazed and inspired by this beautiful shyness and ask Him for your every need and turn to Him in good and bad times.
5. Revive the concept of gheerah. We live in times in which many men and women lost their sense of shame and modesty, are obsessed with appearances and attracting attention from non-mahrams and marriage is often seen as old-fashioned. Gheerah is an Islamic concept which means protectiveness or (a good type of) jealousy. The Prophet sallallahu ‗alayhi wa sallam had the most gheerah for his wives and all of the companions were known for their gheerah. The sahaabah were impressed by the strong gheerah of Sa‘d ibn ‗Ubaadah radiyallahu ‗anhu, and the Prophet salallahu ‗alayhi wa salalm said: Are you amazed by the gheerah of Sa‘d? I have more gheerah than him, and Allah has more gheerah than me. [al-Bukhari, Muslim] Also: There are three at whom Allaah will not look at (with Mercy) on the day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the duyooth (a man who has no protective jealousy towards his womenfolk). [Saheeh Al-Jaami‘ As-Sagheer] Strive to revive your sense of gheerah and remember that honourable gheerah never leads to inappropriate actions according to Islam.
6.Take concealing your ‗awrah seriously. Study trustworthy Islamic texts to see what is considered ‗awrah (parts of the body which cannot be seen by non-mahrams) of both men and women, so you can conceal them. Allah says:
Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. [an Nur 25:30-31]
94) As Sitteer
This Name of Allah does not appear in the Qu’ran but is mentioned in a narration of the Prophet salallahu ‗alayhi wa sallam. The Prophet salallahu ‗alayhi wa sallam said: Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people). [Abu Dawud, An-Nasaa‘ee, al-Baihaqi, Ahmed, graded as saheeh]
 
Linguistic meaning:
Sitteer comes from the root satara which points to two main meanings. The first main meaning is to conceal, hide, or cover. The second main meaning is to prevent or to keep away. Linguistically, sitr refers to the concept of concealing something . Sitteer is the emphasised form of the root, which points out to an intense quality and quantity of the root concept. It indicates extreme concealment.
 
Shar’ee meaning:
As-Sitteer is the only one who can conceal a great deal for His slaves and covers them from disgrace and shields them from Hellfire. As-Sitteer is the one who covers and conceals according to His wisdom. He is the One who can conceal the biggest of sins, faults, and shortcomings whenever and for whomever He likes.
 
The forbearance and covering of Allah
Allah‘s Name As-Sitteer is related in meaning to Al-Haleem, the Forbearing. Imagine a humanity sinning openly against Him while highly dependent on Him, who would not even be able to move one limb in disobedience to their Lord if He did not give them the ability. Then see how Allah ‗azza wa jall, who is completely independent from the whole creation, is forbearing and covers His slaves out of His generosity and reluctance to disgrace them. He overlooks, covers, and conceals time and time again even though acts of disobedience rise up to Him continuously. Yet He calls mankind to a beautiful and simple act; the repentance of the slave is between that slave and Allah ‗azza wa jall and Him only, and is concealed from the people.
Benefits we can learn from this Name
1. Keep your sins to yourself. How many people actually boast about their bad deeds, the bad places they visited, and the bad people whose company they shared? The Messenger of Allah salallahu ‗alayhi wa sallam said:
My entire nation is safe, except al-mujahirin (those who boast of their sins). Among the mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: O so-and-so! Last night I did this and that. He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret! [Al-Bukhari] So keep your sins a secret and repent to As-Sitteer. Be inspired by this advice of Umar ibn Al-Khattaab radiyallahu anhu: Abdullah Ibn Masoud radiyallahu ‗anhu related that a man came to the Prophet and said: O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide. Umar ibn al-Khattaab then said: Allah had kept your secret, why did not you keep your secret? [Muslim] Allah said: Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know [an Nur 24:19]
2. Don‘t expose others‘ faults. Apart from covering your own sins, you should also keep away from exposing the sins of others when they did not commit their sins openly. A beautiful formula from the sunnah is: cover the faults of a Muslim and Allah azza wa jall will cover you in this life and the next. The Prophet sallahu ‗alayhi wa sallam said:
He, who relieves a hardship of this world for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the world and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the world and the Hereafter … [Muslim]
3. Call on As-Sitteer. There‘s a beautiful supplication from the sunnah in which the verb of satara is used . Part of the morning and evening adhkaar (remembrance) is that the Prophet salallahu alayhi wa sallam used to supplicate:
O Allah, I ask You for pardon and well-being in this life and the next. O Allah, I ask You for pardon and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, veil my weaknesses (Allahumma-stur awraatee) and set at ease my dismay. O Allah, preserve me from the front and from behind and on my right and on my left and from above, and I take refuge with You lest I be swallowed up by the earth. [Ibn Maajah, saheeh]
Memorise this comprehensive dua‘, make it part of your daily routine, and get immensely rewarded for invoking As-Sitteer and reviving a sunnah of the Prophet salallahu ‘alayhi wa sallam.

An Explanation of Allah Beautiful Names and Attributes part 25

85) Al Qareeb
This Name of Allah appears in the Qur’an once. Allah says:
Say, If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near [Saba 34:50].
 
Lingustic meaning:
Qareeb comes from the root qaraba which points to three main meanings. The first meaning is to be close, bring near or to approach. The second main meaning is to be a relative and the third is to offer or sacrifice.This root appears 96 times in the Qur’an in 11 derived forms. Examples of these forms are taqraboo (go near), al-qurbaa (the relatives), qareebun (near, impending) and al-muqarabeena (those brought near). Linguistically, qareeb is related to time or place and the opposite is ba‘eed (far). Qareeb can refer both to physical and non-physical closeness, for example in the expression: that person is close to my heart, in which it refers to a close emotional connection.
 
Shar’ee meaning:
Allah Al-Qareeb is The Near through His perfect hearing, seeing, and understanding of the every action, feeling or thought of the whole of mankind. He is the One who is closest to mankind, by His hearing, seeing, knowing, and witnessing, and the successful ones are those closest to Al-Qareeb in the Hereafter.
Types of closeness
Allah is Al-Qareeb and His type of closeness (qurb) is a general nearness or closeness, as He is the All-Hearer, All-Seer and All-Knower of both believers and non-believers, sinners and good-doers. He knows what is felt, done and thought. Allah says:
Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them – and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing. [al Mujaadilah 58:7]
Then there is a special closeness, reserved for those believers who work to attain it. Allah azza wa jall says:
And the forerunners, the forerunners – those are the ones brought near [to Allah] in the Gardens of Pleasure [al Waqi’ah 56, 10-12]
The muqarraboon are those brought near to Al-Qareeb. They are those who believe and perform good deeds and therefore attain a close status to Allah ‗azza wa jall which translates into help, protection and blessings in this life and closeness of place to Him in Paradise.
 
Benefits we can learn from this Name
 
1. Empty your heart to Al-Qareeb. Some complain they don‘t feel close to Allah, there is no concentration in prayer etc. Realise He is Al-Qareeb; when you‘ve had a bad day, He knows what happened. When you had a good day, He knows what made you happy. So concentrate in your prayer and empty your heart to Al-Qareeb; present to Him your worries, ask for His help, show Him your gratefulness and He will give you more. Transform every worry into a supplication. Allah says in the Qur‘an:
And to Thamud [We sent] their brother Salih. He said, “O my people, worship Allah ; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive.” [Hud 11:61]
2. Follow the call. Al-Qareeb says:
When my servants ask you [O Muhammad] concerning Me, Indeed I am qareeb (close to them); I respond to the invocation of the suppliant when he calls upon Me; so let them respond to me [by obedience] and believe in Me; that they may be rightly guarded [al Baqarah 2:186]
So not only let this Name inspire you to ask Him, but also to follow His commands, prohibitions and instructions laid out in the Quran and Sunnah.
3. Be ashamed of your bad deeds. Al-Qareeb uses His attribute of closeness together with His attribute of hearing. Let this inspire you to mind everything you say, whether it is in public or private, at work or to relatives. Know Allah azza wa jall is closer to you than your jugular vein, let this make you feel comforted and secure, but also be ashamed of your bad deeds, speech and actions, knowing that He is so close to you.
4. Know the Day of Judgement is near. Allah says:
[The time of] their account has approached for the people, while they are in heedlessness turning away [al Anbiya 21:1] On many occasions in the Qur’an Al-Qareeb reminds us that the Day of Judgement is near. Act upon this knowledge by regularly bringing yourself to account, repenting and seeking Allah‘s forgiveness often.
5. Strive to be of al-muqarraboon. The muqarraboon have the highest place in paradise and their top consists of the prophets, the siddiqeen, the shuhadah and the saaliheen. Strive and ask Allah ‗azza wa jall to make you one of them. Ibn Katheer said about the ones close to Allah:
They are those who do the obligatory acts and the recommended ones and they abstain from the prohibited acts, the disliked acts, and [even abstain] from some of the permissible ones [due to them bringing no benefit in the afterlife] [Tafseer ibn Katheer] Some of the salaf said:
They are the first of people to go to the mosque and the first to go out for jihaad for the sake of Allah.
 
86) Al Ghaniyy
This Name of Allah is mentioned in the Qur’an 18 times. For example Allah says:
 
Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing. [al Baqarah2:263]
Allah also says:
 
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy. [al Baqarah 2:268]
Allah also says:
 
There has certainly been for you in them an excellent pattern for anyone whose hope is in Allah and the Last Day. And whoever turns away – then indeed, Allah is the Free of need, the Praiseworthy. [al Mumtahanah 60:6]
 
Linguistic meaning:
Ghaniyy comes from the root ghayn-noon-yaa which points to four main meanings. The first main meaning is to be self-sufficient and independent and the second is to be free from needs or wants. The third main meaning is to be satisfied and content and the fourth is to be wealthy and rich. Linguistically, ghina is used to refer to the concept of independence because of being self-sufficient. The opposite is faqr, which refers to poverty, being in need. Faqeer is used to describe a poor person.
 
Shar’ee meaning:
In reality no one is in absence of need of Allah azza wa jall and everyone is dependent on no one other than Him. Therefore Al-Ghaniyy is the only One who truly transcends all needs, is completely satisfied, and the One upon whose wealth, riches, and blessings all others depend on. He is the one without need of anything. Al-Ghaniyy is self-sufficient, free of any dependence, and rich while all of His creatures stand in need of Him.
 
True Praise Belongs to Al-Ghaniyy
In the Quran, Allah azza wa jall combines His Name Al-Ghaniyy ten times with His Name Al-Hameed (The Praiseworthy). For example, the believers are instructed to spend of their wealth in charity, however Allah ‗azza wa jall is far Richer from needing their charity, but the purpose is that the distance between the rich and the poor becomes less. [Tafseer ibn Katheer]
Of whatever is given, it is the piety behind it that will reach Al-Ghaniyy, as He reveals:
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good. [al Hajj 22:37].
Whenever a believer gives in charity with a sincere intention, he should know that Allah is the Most Rich and He will reward him for his charity and multiply it many times. And complete praise and thanks is to Him, as no one can do Him a favour, for everything is His own creation and invention.
 
Benefits we can learn from this Name
1. Don‘t let wealth distract you. No matter how wealthy you are, good-looking or of good career, remind yourself Who is the real owner of everything.
O mankind! You are those in need of Allah, while Allah is the free of need, the Praiseworthy. [al Faatir 35:15]
So use your money, power and position to please Him only.
2. Thank Al-Ghaniyy. Whenever anything of wealth comes your way, for example a promotion through work, a financial gain, or anything of benefit to you, make sure the first thing you do is to thank Al-Ghaniyy and to ask Him to aid you to use it wisely and make it a source of barakah (blessings) for you.
Musa said: If you should disbelieve you and whoever is on the Earth entirely, Indeed, Allah is free of need and Praiseworthy. [Ibraheem 14:8]
3. Be content. The Prophet salallahu alayhi wa sallam said:
Richness is not having many possessions. Rather, true richness is the richness of the soul. [Al-Bukhari] Remind yourself that the highest degree of wealth is contentment with the decree of Allah ‗azza wa jall. Strive for ridaa, which means you are satisfied with whatever Al-Ghaniyy gives you or withholds from you as this is the ultimate key to the tranquillity of your soul.
4. Don‘t beg or ask from others when there is no need. The Prophet salallahu alayhi wa sallam said:
It is better for anyone of you to take a rope and bring a bundle of wood over his back and sell it, and Allah will save his face because of that, rather than to ask the people who may or may not give. [Al-Bukhari] As a Muslim you should strive to not burden other Muslims or be lazy and inactive.You should never ask from others just to increase your wealth. The Prophet salallahu ‗alayhi wa sallam warned: Whoever begs from the people in order to accumulate wealth, it is as if he is asking for a live coal, so let him ask for a little or a lot. [Muslim] The Prophet mentioned three cases in which it is allowed to ask the help of others: in case of repaying debts, when a calamity has stricken and all your wealth is destroyed or when one is stricken with poverty and three trust-worthy persons can testify for this. [Muslim]
5. Ask Al-Ghaniyy. Use the beautiful and comprehensive supplication of Musa ‗alayhi salaam while realising your need of Al-Ghaniyy:
So he watered [their flocks] for them; then he went back to the shade and said, “My Lord, indeed I am, for whatever good You would send down to me, in need.” [al Qassas 28:24]
6. Give of what you love. When you give charity there are two very important instructions: only give from halaal wealth or belongings and don‘t give what you would dislike for yourself. Ibn Abbas radiayallahu anhu mentioned as reported in tafseer Ibn Katheer: Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves.
Allah says:
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy. [al Baqarah 2:267]
Giving of what you love is something lost in our modern day, individualistic society. How many times do we give away old, even ripped clothes in charity? Al-Ghaniyy knows you best. Reflect on this crucial statement:
Never will you attain the good [reward] until you spend [in the way of Allah ] from that which you love. And whatever you spend – indeed, Allah is Knowing of it. [ale Imran 3:92] So give away something you love yourself and you will feel the effect on your heart.
87) Al Wahhaab
This Name of Allah appears in the Qu’ran 3 times in the Quran. Allah says:
[Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. [ale imran 3:8]
Allah also says:
 
Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower? [Saad 38:9]
And He says:
He [Sulaymaan] said, “My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.” [Saad 38:35]
 
Linguistic meaning:
Wahhaab comes from the root waw-haa-baa, which points to three main meanings. The first meaning is to give for no compensation, to donate, to offer as a present, or to bestow and the second is to grant or endow. The third main meaning is to cause something to be. Linguistically, wahhaab has the structure of intensification and is the intense form of Al-Wahib, the giver. The word hiba means gift.
 
Shar’ee meaning:
Al-Wahhaab is the source of all gifts, bestowing favors with the most detailed wisdom. His gifts come in the form of moments you experience, scenes you see, things you hear, and as material blessings. He is the All-Giver who bestows gifts, favors, and blessings upon the whole creation. Al-Wahhaab gives gifts constantly, generously, endlessly, and without expecting anything in return.
 
How can you recognise a gift?
Rizq (provision) is something that‘s written for you, but you have to work for it; it depends in part on your efforts. A gift (hiba) isn‘t something directly related to your efforts. A person you missed suddenly calling you or getting something just at the right moment are gifts. Sometimes you give gifts to someone you love and sometimes you give gifts to draw someone closer to you. What does it mean when Al-Wahhaab gives you a gift? It might mean that He gives you a gift so that you can come closer to Him, even though you were going astray.
 
Benefits we can learn from this Name:
1. Remember Al-Wahhaab. When someone gives you a gift, you thank him or her, so what about the Giver of all gifts? The difference between a believer and disbeliever is that the latter lives with the gifts of Allah ‗azza wajal but doesn‘t remember Him, while a true believer knows the giver through the gifts. Always be thankful to your maker for everything you get. If you contemplate the universe you get to know Allah; if you realize His gifts, your heart will melt out of love for Him.
2. Be a true giver. Al-Ghazali said: Whoever bestows gifts with an eye to some interest to be realised by it sooner or later, either appreciation, affection or release from blame, or acquiring distinction of mention— he is neither a giver nor generous, but rather engaged in transaction and recompense. But the one who sacrifices all he owns, even his life, for the sake of Allah alone— such a one is worthy of being Named giver and generous. Make your way of giving an act of ibaadah (worship). How? Give gifts or favours for the sake of Allah azza wa jall and not to get something in return.
3. Use the gifts of Al-Wahhaab in the right way. Thank Al-Wahhaab by using His gifts to please Him. An example is the mobile phone which nearly everyone has nowadays; Al-Wahhaab gave you this technology, so use it for gaining and sharing knowledge and not for wasting time. If He gives you a nice afternoon with friends, don‘t use it for back-biting or spending time in places of immoral behaviour but use it to socialise in a halal manner and remember Allah.
4. Learn from the love of the companions. Ja‘far‘s right hand, may Allah be pleased with him, was chopped off in battle, so he held the Islamic flag with his left hand. Another blow chopped off his left hand, so he held the flag up with his upper arms and held it there until he died. What love could drive him to sacrifice his life? Read about and learn from this and other great role models and sacrifice for Al-Wahhaab out of deep love for Him.
5. Ask al-Wahhaab. Amazingly, using this ism (Name), there are more than one Quranic invocations; you will find the prophets, peace upon them, asking Al-Wahhaab for mercy, offspring, etc ending with innaka anta al-Wahhaab– verily You are Al-Wahhaab. Memorise them, and use them in your daily life. An example of a du‘a from the Qur‘an which mentions Al-Wahhaab is:
[Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. [ale imran 3:8]
6. Don‘t praise yourself. Sometimes we say, I got married, worked hard, and got a beautiful house. Or we say, I gave my child a good upbringing, that‘s why he is so good-mannered— I made my son like that. Don‘t forget it was Al-Wahhaab who bestowed these favors on you. Your child is given to you as a gift from Al-Wahhaab.
And We granted him (Abraham) Isaac and Jacob, each of whom did We guide; and before him, We did guide Noah, and among his progeny, David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward the good-doers. [al An’aam 6:84]
7. Ponder what Al-Wahhaab has given you. First of all, He gave you your existence. Then think of the greatest gift Al-Wahhaab gave you: guidance. Think about water, which is scentless and colourless. Imagine if water were sticky— how could you wash yourself? Look at your memory and how Allah gave foods a nice smell. All of these are gifts of Al-Wahhaab; ponder over them and be grateful for them.
8. Give gifts to others. The Prophet salallahu alayhi wa sallam said:
Give gifts, for this will increase your mutual love [Muslim].
No human being gives anything for nothing, even if it‘s that we give to gain the reward of Allah azza wa jall by it. The only One Who gives asking for nothing in return is Al-Wahhaab. If a human being gives you a gift, who is the real donor? It is Al-Wahhaab who inspired him to give you what he has given you! So first thank Allah azza wa jall for inspiring people to help you, and then be grateful to the people by doing a favour for them, or, if you can‘t, then by saying jazakAllahu khayran or barakAllahu feek(i).
88) Al Muhyee
This Name of Allah is mentioned in the Qu’ran 2 times.
And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. [al Fussilat 41:39]
So observe the effects of the mercy of Allah – how He gives life to the earth after its lifelessness. Indeed, that [same one] will give life to the dead, and He is over all things competent. [ar Room 30:50]
 
Linguistic meaning:
Muhyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to become apparent or distinct. The third is to revive, vitalise and call into being and the fourth main meaning is to be sound, or whole. This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (grants life), hayyan (alive) and al hayaatu (the life).
 
Shar’ee meaning:
Al-Muyhee is the only One who can give life to whomever He pleases, surrounding the creation with the right conditions to survive. Then He decrees death, to restore life and join the soul and body on the Day of Judgement to repay us for what we did in this world and this is an easy task for Him. Al-Muhyee is the One who created life and decides what will be brought to life. He is the only One who can bring something to life, including the spiritual life to the hearts.
 
The Plan of Life
The Prophet salallahu alayhi wa sallam narrated: Verily, each of you is brought together in his mother‘s abdomen for forty days in the form of a drop of fluid. Then it is a clinging object for a similar [period]. Thereafter, it is a lump looking like it has been chewed for a similar [period]. The angel is then sent to him and he breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and [whether he will be] unhappy [by entering Hell] or happy [by entering Paradise]. [Al-Bukhari, Muslim] Al-Muhyee bestows our life in stages and grows our body in a miraculous way, from a drop of fluid into a detailed body clothed with muscles, flesh, veins and skin. But not only psychically, Al-Muhyee also gives us life by sending an angel to breath the spirit into us and we remain limited in knowledge of our inner selves. On top of bestowing our lives, Al-Muhyee also commands to issue four decrees which determine the course of our life. Such is the plan of life of Al-Muyee.
 
Benefits we can learn from this Name
1. Be convinced Al-Muhyee can make anything happen.
He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is [al Ghaafir 40:68] This is one of the most hope giving ayaat for those who call upon Him. As Al-Muhyee can bring everything to life and even restore life to that which appeared dead to us, so rest assured taking care of your matters is easy for Him, all you have to do is ask Him, wholeheartedly and sincerely. Turn every worry, moment of stress, wish and desire into a dua.
2. Ask for a heart alive with faith. Scholars have described hearts, just like bodies, to be of three types; the healthy heart, the dead heart and the sick heart. The alive heart is a heart of faith, its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope, and sincere dedication and it is extremely important to work for a healthy heart:
The Day when there will be no benefit [anyone] wealth or children But only one who comes to Allah with a sound heart. [ash Shu’ara 26:88-89]
3. Revive the sunnah. Mankind has many different concepts of success in life. But what is the right way?
Say, [O Muhammad], “O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided. [al Aa’raaf 7:158]. So make an effort to apply the sunnah in your daily life and for extra reward, revive acts from the sunnah by telling others about them, from the forgotten sunan like the prostration of gratefulness (sajda us shukr) to the neglected acts, like giving salaam on the street.
4. Cherish life. Al-Muhyee gave you life and placed you on this earth as an ambassador. Respect your life by using your time wisely and respect other people‘s life by benefiting them with your knowledge, skills and emotional support and never harm another life unjustly, not even the life of an animal. If you truly cherish life you constantly strive against lughw – useless activities as mentioned in the Qur’an – this includes useless conversations, watching things of no benefit etc.
5. Learn from nature. Study the extremely valuable lessons Al-Muhyee teaches you through His works in nature.
And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. [Fussilat 41:39] When you see the change of seasons, from greenery to bareness, reflect on the ups and downs of your life and that after dark (difficult) times, light (easy) times come.
6. Strive for knowledge. Islamic knowledge is a light, ask Al-Muyhee to walk in light in this life and the next.
And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing. [al An’aam 6:122]
7. Remind yourself and others of the After-Life. The Prophet salallahu ‗alayhi wasallam was asked: Which of our companions are best? He replied: One whose appearance reminds you of God, and whose speech increases you in knowledge, and whose actions remind you of the hereafter. [al-Muhasibi]
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89) Ash Shaafee
This Name of Allah does not appear in the Qur’an but is mentioned in a narration of the Prophet salallahu alayhi wa sallam who said: Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness). [Muslim]
The root appears six times in the Quran in two derived forms. Examples of these forms are wa yashfi (and will heal) and shifaa‘un (a healing).
 
Linguistic meaning:
Shaafee comes from the root sheen-faa-yaa which points to two main meanings. The first main meaning is to cure and heal and the second to satisfy. Linguistically, shifaa is used to indicate the cure or healing of a disease or ailment. Only Allah is Ash-Shaafee, the Ultimate Healer and the Source of all cures.
 
Shar’ee meaning:
Ash-Shaafee is the only one who can cure and heal any disease or ailment. His healing is perfect according to His wisdom and He is the source from which all cures come from. The Prophet salallahu alayhi wa sallam said: Allah has sent down the disease and the cure, and has made for every disease the cure. So treat sickness, but do not use anything haram. [Abu Dawood] Also a Bedouin said: O Messenger of Allaah, should we not treat sickness? He said: Treat sickness, for Allah has not created any disease except He has also created the cure, except for one disease. They said, O Messenger of Allah, what is it? He said: Old age. [At-Tirmidhi]
Different goods or practises, such as honey, black seed and cupping therapy, as well as the Quran itself are described to be or contain shifaa. As believers seeking medical treatment does not contradict our reliance on Allah ‗azza wa jall (tawakkul), just as warding off hunger, thirst, heat and cold does not contradict your trust in Allah. Along with strong reliance on Allah that He will bring you benefit in both worlds and will protect you, it is essential to take the appropriate means which Allah azza wa jall has set in order for us to achieve results. Not using these means and tools is contrary to the concept of tawakkul. [paraphrased from Zaad al-Ma‘aad, 4/15, Ibn ul Qayyim]
 
Benefits we can learn from this Name
1. Believe Allah is the only Healer. Realise that Allah is the One who heals whomsoever He wills and He decrees sickness and death for whomsoever He wills. He says:
And if Allah should touch you with adversity there is no remover of it except Him. and if He touches you with good, then He is over all things Competent [al An’aam 6:17] The Prophet Ibraheem ‗alayhi sallam used this beautiful fact as a powerful tool of da‘wah:
And when I am ill, it is He who cures me. [ash Shu’araa 26:80] It is part of your belief to know and live by the fact Allah is the only One who can heal every disease of your body, mind and heart, by whichever means He deems suitable. So trust in Him first and foremost, and then make use of the lawful treatments He made available for you through medical and other sciences. However, never attribute healing to medicines or other means and always to Ash-Shaafee only. Don‘t forget to say bismillah when you take any medicine.
2. Live by the Quran. Included in the guidance for mankind to define the path to eternal success, the Quran is a cure and healing for all types of diseases and problems. Ash-Shafee clearly told us that the words of the Quran are a shifaa (healing);however it is upon you to believe in them and live by them. Allah says:
And We send down of the Qur’an that which is a healing and a mercy to those who believe but it doesn’t increase the wrongdoers except in loss [al Israa 17:82]
3. Apply the cures of the Qur’an & sunnah . One example of treatment from the Qur’an and sunnah is ruqyah which refers to the recitation of Qur’an, seeking of refuge in Allah, remembrance and supplications that are used as a means of treating sicknesses and other problems. Ruqyah is of two types: ruqyah ash shar‘eeya (permissible) and ruqyah ash shirkiyah (impermissible). Ruqyah ash shar‘eeya – treatment as prescribed in the Qur’an and sunnah- must be with the speech of Allah (Qur’an) and His Names and Attributes, it must be in the Arabic language, or what is known to be its meaning in other languages and you must believe that ruqyah has no benefit by itself, but the benefits are from Allah. Scholars have stated that ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are surah Al-Faatihah, surah Al-Falaq and surah An-Naas, which can be used as general physical healing, cure and protection for the evil eye and sehr (magic) as well as psychological and spiritual diseases.* ‗Aisha (may Allah be pleased with her) said:
In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‗awwidhatayn (Surahs Al-Falaq and An-Naas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing. [Al-Bukhari, Muslim]
4. Visit the sick. Visiting the sick ( ‗iyaadah in Arabic) is a communal obligation as mentioned in Majmoo‗ Fataawa wa Rasaa‘il Ibn ‗Uthaymeen. However, the rewards for doing so are enormous. The Prophet said:
There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise. [At-Tirmidhi] The beauty in Islam is that we should not only visit the sick we know, but also those we don‘t know, as we are doing it for the sake of Allah and His reward. Form a group in your community of those who visit the sick, and teach children the reward.
Revive the sunnah by saying these supplications:  .
1. La ba‘s, tuhoor in sha Allaah (No worry, it is a purification, if Allah wills). [Al-Bukhari]
2. Ask for the person to be healed three times: The Prophet visited Sa‘d ibn Abi Waqqaas and said: O Allah, heal Sa‘d,‘ three times. [Al-Bukhari, Muslim]
3. Place your right hand on the sick person and say, as the Prophet did: Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness). [Muslim]