Ramadan Reflection

I was told by the doctor that due to my health condition I will not be able to fast the whole of Ramadan as I need to take my medication regularly and should not miss them. I was really upset by this and felt that I would be missing out on this month. So I insisted on fasting the first day, and yes it was a mistake. It took me several days to recover from it.

But over this week what I’ve realised is that I don’t need to miss out on this month even though I’m not fasting. I can still pray and do all the other acts of worship. And that this is a blessing from Allah that he has allowed those that are ill to not fast as it will be too difficult for them and worsen their condition.

That I had sincerely wanted to fast and that the Prophet (saw) has told us that those who sincerely want to do something good but a prevented will still get the reward of doing that good deed.

So I am not missing out at all. But that Allah has made it easier for me to fulfill other acts of worship in which I can still gain rewards from. Something that I definitely wouldn’t be able to do if i was fasting.

That Allah knows what is best for us even if we think we know better.

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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.

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 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]

An Explanation of Allahs Names and Attributes part 24

80) As Samee’
This Name of Allah appears in the Qur’an 45 times.
For example Allah says:
Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah . And Allah hears your dialogue; indeed, Allah is Hearing and Seeing. [al Mujaadilah 58:1]
Allah also says:
 
And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing [al Baqarah 2:127]
 
Linguistic meaning: 
1) comes from sama’a or sami’a Lisaan al arab defines sami’a as something whereby you use your ears to hear a sound. The attribute of sound to ears is for the majority of creation but not for all. The more correct definition is ability to hear.
2) To grant a request. Allah grants requests; He hears adiyah [plural of du’a] and grants them.
 
Shar’ee meaning:
The One, The Mighty, The great, who hears the entire creation, who hears all sounds and all voices, regardless how loud or how quiet they are or they are said all together or separately. He hears everything, even those things that don’t make an apparent sound, such as whispers of the heart, whispers of the mind. As-Samee‘ refers to the perfection and the totality of Allah‘s hearing, which cannot be compared with the hearing of any other created being. Al Khattabi says: He hears everything clearly, hears all sounds, noises, voices, whispers. It is not possible for a sound to be made except that Allah can hear it.
Ibn Qayyim says: the action of hearing carries 4 meanings;
1) Allah hears all voices and all sounds
2) Allah doesn’t just hear them, Allah understands all of it. Someone who is mute, Allah still understands/knows what He means, even though there’s no formation of words and sentences.
3) Allah responds to all sounds and all voices.
4) Acceptance and submission. Allah knows exactly what has been said and how it has been said, He knows the exact meaning and He knows the response that will be delivered and no one can change what has been said. Submit to the fact that Allah is all Hearing. As Samiee’.
Ibn Qayyim says after mentioning these 4 principles: As Samee’ is the One who rose over His creation with His hearing. Hears all sounds and all voices. He doesn’t get confused, and He hears them all clearly and responds to them all clearly. No one can understand the hearing of Allah and no one can be similar in the hearing of Allah. Allah doesn’t become busy or over busy by responding to different calls and providing different requests. He is samee’ in form of mubaalagah (exaggeration) and He is perfect in this. Allah hears all sounds, the apparent and the hidden, the loud and the quiet and He responds to the call of the one who calls. Allah listens to the one who praises Him
Benefits we can take from this Name:
1. We affirm the siffat of hearing of Allah. It is a matter of ‘aqeedah. Ahlus Sunnah believe Allah has the siffat of hearing, not like anything else.
[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. Having khawf. Fear that Allah can hear everything we say, better than we can hear it ourself. His hearing and seeing encompasses everything. Allah sees the black ant on the black rock in the black night. Refrain from speaking bad, fearing the punishment of Allah.
3. We should be proud and have tawakkul and have comfort in knowing that we have a Lord that hears our cries. Not only hears, but a Lord that responds as well. Allah knows, sees everything in the Heavens and the Earth. Allah is with you wherever you go, in His ‘ilm, hearing and seeing all. Have tawakkul and hope because Allah hears our du’a and He responds to our trust and reliance upon Him. The Ambiya used to make du’a to Allah regularly as been mentioned throughout the Qur’an.
There is not a thing that is vague to Allah. We haven’t seen Rasoolullah sallalahu alayhi wassalam but we heard about him and know about him. Allah has seen everything, He is the greatest shaheed [witness], He has seen everything, heard everything and knows about everything.
4. Study the etiquette of speech for a Muslim. How do you know if your speech is pleasing to As-Samee‘ if you do not study His book and the sunnah of the Prophet, peace and blessings be upon him? Learn about the prohibitions of the tongue, like backbiting, swearing, and lying and refrain from doing them. Study the types of speech As-Samee‘ loves to hear from you, like dhikr, good advice, kind words to others, and reciting the Quran and engage in doing these frequently.
5. Feel sami‘Allahu liman hamidah‘ . Next to the amazing Hearing of Allah, The beautiful Name As-Samee‘ also means He answers our prayers. After bowing in prayer we say: sami‘Allahu liman hamidah (Allah hears the one who praises Him). We know that Allah hears us; this means that Allah answers those who praise Him and seek Him in prayer. Now every time you say sami‘Allahu liman hamidah, feel that Allah is The All-Hearer and make the intention to strive that He only hears good from you.
6. Be comforted by As-Samee‘. When Allah azza wa jall sent Musa and Harun to confront the Pharaoh, He comforted them with the words:
[Allah] said; Fear not. Indeed, I am with you (both); I hear and I see. [Ta Ha 20:46] As-Samee‘ hears and answers your prayers, so invoke Him and supplicate to Him. Remember that dua‘ is the weapon of the believer and can make the mountains shake.
7. Ask As-Samee‘ to bless your hearing. Allah – As-Samee‘ loves those who use the abilities He gave them for His sake. Ask Him to help you to use your hearing and your tongue only for things pleasing to Him.
 
As Samee’ and other Names
As Samee’ is mentioned with Al Qareeb. 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]
When a person asks Allah for something, Allah hears it and then Allah becomes close to Him. We get closer to Allah by requesting.
Allah says:
And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. [al Baqarah 2:186]
81) Al Baseer
This Name of Allah Appears in the Qur’an 42 times. For example Allah says:
 
Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing. [al Israa 17:1]
Allah also says:
 
And Allah judges with truth, while those they invoke besides Him judge not with anything. Indeed, Allah – He is the Hearing, the Seeing. [al Ghaafir 40:20]
 
Lingustic meaning:
mentioned in lisaan al ‘Arab: comes from the root word, basara, which means, the ability to see.
 
Share’ee meaning:
At Tabbari says: Allah is Baseer, He possesses the ability to see. He sees absolutely everything. The smallest, the greatest, the actions we do and those that we don’t do. His ‘ilm through His seeing encompasses the heavens and the earth. He memorises and He remembers what He sees, until there comes a day where He will inform everyone of what they done and punish and reward accordingly.
Al Khattabi says: Allah is Baseer of the smallest of thing. Allah sees the black ant walking on black stone, in depth of black water in the dark black night. His vision encompasses everything. No one can leave the vision of Allah. Allah is Baseer in mubaalagha form – nothing can go out of His vision. As Sa’di says: Allah sees everything, He sees the Heavens and earth and everything it contains, He sees the smallest of things, sees that which is inside a person body and the things that are covered, the apparent and the hidden, the strength of people, their bones, their limbs, the water inside trunks of trees, He sees the air that the trees breathe, He sees all things however small or large, for He is Al Baseer – complete and perfect in His vision, and in His ‘ilm.
Two types of seeing of Allah
1) Allah sees everything in the heavens and the earth, the hidden and the apparent.
2) Allah sees the needs, request and requirements of everyone.
 
Benefits we can learn from this Name:
1. Increases our fear. The fact that Allah sees the whole of creation and everything we do and every breath we take, shows who Allah is. A man once came to Muhammad ibn Adam (from the salaf) and said give me some advice on how I can sin. Muhammad ibn Adam said; find a place where Allah cannot see you, in a place that doesn’t belong to Allah, and sin without using a blessing that He has given you.” It is not possible to do this, thus there is no place where a person can sin.
2. Watch your deeds. How many times have you watched your deeds when certain people were around? As a Muslim one of your tasks is to mind the acts of your limbs and your heart anytime, anywhere, and in any company. A practical tip is to imagine yourself being watched by a camera which follows you 24/7, whether you are with people or all alone. The sight of Al-Baseer cannot be topped by a hundred million cameras.
3. Truly being a mukhlis, someone who has ikhlaas, in all actions. Because Allah sees our actions and how we do them and who we really do them for. Allah sees the zhaahir and baatin, the things that can be seen and can’t be seen.
4. Worship Allah as if we can see Him, and if we can’t do this, then worship Allah knowing He can see us. If we remember this then our Khushoo’ in Salah will increase.
 
5. Strive for quality. Knowing that Allah sees everything you do encourages you to be more devoted in your worship, more righteous in your deeds, and kinder to others. This is why Rasoolullah sallalahu alayhi wassalm, said:
Excellence in faith is to worship your Lord as if you see Him, and though You do not see Him, know that He sees you. [Al-Bukhari, Muslim] Strive for ehsaan (excellence) in every act you do.
6. Trust in Al-Baseer at all times. He sees every obstacle and sorrow you face and everything others do to you, He is the Only One Who only gives you what is good for you at all times. Therefore submit and put all your trust in Him only. Al-Baseer says:
And rely upon the Exalted in Might, the Merciful, who sees you when you arise (to pray) and your movement among those who prostrate. Indeed He is the Hearing, the Knowing [ash Shu’araa 26: 217-219]
7. Presevere. Al-Baseer reassured the Prophet sallalahu alayhi wassalam and says:
And be patient [O Muhammad] for the decision of your Lord, for indeed you are in Our Eyes. And exalt [Allah] with praise of your Lord when you arise [at Tur 52:48]
Isn‘t it the most comfortable and reassuring feeling for your heart knowing as a believer Your Lord is so close to you and sees and hears everything you go through? When others do injustice to you and no one seems to notice, take strength from the fact that Al-Baseer is seeing them and will recompense for it.
8. Believe in the decree of Al-Baseer. Whenever Allah creates something, grants something, gives life, causes death, guides someone, or allows someone to stray, it is in accordance with His wisdom, His perfect knowledge, and His complete vision that nothing can escape from.
Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows while you know. [al Baqarah 2:216] Al-Baseer observes how you respond to His ayaat. Believe that everything Al-Baseer does is a complete tailor-made test for you and only for your own good, even though you might not like it.
9. Seek refuge in Al-Baseer. Knowing that Allah is the All-Seeing protects the believer from committing sins. Since Allah azza wa jall is taking account of everything we do, there is no escape from Him except to seek refuge with Him. Use the isti‘aadhah (saying: a‘oodhu billaahi minash-shaytaanir rajeem) a lot in your daily life, in times of anger, fear, and despair.
10. Ask Al-Baseer to bless your sight. Allah Al-Baseer loves those who use the abilities He gave them for His sake. Ask Him to help you to use your sight and insight only for things pleasing to Him.
11. Make dua to Al-Baseer abundantly. Al-Baseer sees every hardship you face, so invoke Him and supplicate to Him. Remember at all times; the fact that you are able to make sujood and even say Yaa Allah is a blessing that surpasses all others.
 
Al Baseer and other Names
Allah mentiones Al Baseer in conjunction with Al kabeer -1) the specialist 2) the One with inner knowledge (Aleem is outer knowledge). The reason behind this pairing is that Allah is Al Baseer in mubaalagah – exaggerated form. He is a specialist in seeing, but along with that He sees the inner details of the actions of our hearts. So Him being Al Khabeer is also related to Him being Al Baseer. As Al Baseer, the One who see every single thing, He is also Al Khabeer, the One who knows of every detail of every single thing. Allah also mentions Al Baseer with As Samee’ – Just as Allah sees everything, He hears everything and there’s nothing He does not hear or see.
82) Ash Shaheed
This Name of Allah appears in the Qu’ran 18 times. For example Allah says:
I said not to them except what You commanded me – to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.
[al Maeda 5:117]
Allah also says:
 
But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness.
[an Nisaa 4:166]
 
Linguistic meaning: 
1) One who testifies over the whole of creation, witnesses over them whilst knowing everything that they do, and one day this witness will inform and declare everything its seen and heard from its knowledge.
2) The one who testifies, offer testimony.
3) To have knowledge of something.
Shar’ee meaning:
At Tabbari says: Allah will testify because He was a witness over everything, both the apparent and the hidden. It is a follow up from the Names As Sami’ Al Baseer. Extreme form of being a witness, Ash Shaheed – a witness over entire creation, He has seen and heard everything, the knowledge from vision can never be changed or forgotten. Al Khattabi says: there is not a single thing that is hidden from Him, He is Ash Shaahid, and Ash Shaheed. Allah has seen everything and will declare it because of the fact that He has seen it. He has witnessed everything with vision and hearing all of the actions that took place, then being haafeedh, He protects/memorises them, and then He will inform us of them on that day.
 
Benefits we can learn from this Name
1. Allah is overall the most powerful witness over entire creation because He has heard and seen everything. Everything is encompassed in His knowledge. The believer has a great warning and a great fear with this Name. On yawmal qiyyamah, Ash Shaheed will testify against him and a he would have great fear. What other argument will this person have, when Allah Ash-Shaheed is a witness against him. There is no greater witness and testimony but Allah’s. Ash-Shaheed is witnessing every step you take and will take you to account. Use this tip: when you are about to do something wrong, look up at the sky and imagine Ash-Shaheed watching you.
 
2. His Shahadah (testimony) is the greatest of Shahadah.
Say, “What thing is greatest in testimony?” Say, “Allah is witness between me and you. And this Qur’an was revealed to me that I may warn you thereby and whomever it reaches. Do you [truly] testify that with Allah there are other deities?” Say, “I will not testify [with you].” Say, “Indeed, He is but one God, and indeed, I am free of what you associate [with Him].” [al An’aam 6:19]
This grants and instils in us fear. Allah is the One who testifies that there is none worthy of worship but Him. And on yawmal qiyyamah He will have the greatest shahadah.
 
3. Say the sahahda, live the shahada. The Prophet salallahu alayhi wa sallam said:
Man shahida an la ilaha illallah dakhala al-jannah – Whoever witnesses that there is no god but Allah alone enters Paradise.[Muslim]. Your testimony of faith in Allah is something you not only utter, but that which you must live by. When you say ‘I bear witness there is no god but Allah’ it means that in your talk and actions, in your house or outside you, show that you love Allah more than anyone else, you accept Him as your Creator, Master and Ruler of the universe, that you worship Him alone in all matters and not your desires or others‘ directions. Next time when you say the shahada in your prayer, reflect upon the meaning. Increase in saying la ilaha illallah to renew your emaan.
4. Trust in Ash-Shaheed. Ash-Shaheed says in this beautiful soothing ayah:
And be patient, [O Muhammad], for the decision of your Lord, for Indeed, you are in Our eyes. And exalt [Allah] with praise of your Lord when you arise [at Tur 52: 48] Rest assured that any unjust treatment by the hands of others you go through, slander, gossip or abuse, Ash-Shaheed is your Witness and you will get justice.
 
5. Don‘t make your limbs testify against you. Use your tongue for speech beloved by Ash-Shaheed, your eyes to read the Quran, your limbs to pray to Him as they will all testify as to what you used them for. The Prophet salallahu alayhi wa sallam said:
I was amazed at how a servant will dispute with his Lord on the Day of Resurrection. He will say, My Lord, did You not promise me that you would not treat me unjustly‖ Allah will say, Yes. The man will say, I will not accept any witness against me except from myself. Allah will say, Is it not sufficient that I and the angels, the noble scribes, are witnesses These words will be repeated several times, then a seal will be placed over his mouth and his organs (or limbs) will speak about what he used to do. Then he will say, Away with you! It was only for your sake that I was arguing!‖ [Muslim and An-Nasa‘i]
Side note: Martyr in Arabic is called Shaheed – someone who declares/testifies. One reason given behind this title for them is because after they’re souls are taken, they see their places in Jannah, they witness their place. They see their sins being forgiven, from the 1st drop of blood that falls.
83) Ar Raqeeb
This Name of Allah appears in the Qu’ran 3 times. For example Allah says:
 
said not to them except what You commanded me – to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. [al Maeda 5:117]
And Allah says:
 
O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah , through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer. [an Nisaa 4:1]
Allah also says:
Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses. And ever is Allah , over all things, an Observer. [al Ahzaab 33:52]
 
Linguistic meaning: 
observer, the one who observes. Similar to Ash-Shaheed but has addition of haafidh – one who protects/memorises and Al Muntadhir one who waits patitently.
 
Shar’ee Meaning:
Al-Haafidh is the one who protects and memorises, to whom nothing can ever disappear from. Ar-Raqeeb is mubaalagha. The One who is waiting and observing the whole of creation. At Tabbari: says; meaning of Raqeeb is Haafidhan – memorises everything without the possibility of forgetting. He memorises and protects you, your actions, thoughts and statements. Ibn Qayyim says: Raqeeb of every action, every niyyah, outwardly, inwardly, every goal, objective and thought. As S’adi says: both Ar-Raqeeb and Ash-Shaheed are very similar.
 
A beautiful example of belief in Ar-Raqeeb
Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said:
When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, O my daughter, get up and mix that milk with some water. The girl said, O Mother, did you not hear the decree of Amir al-Mu‘minin (chief of the believers) today? The mother said, What was that? The girl said, He ordered someone to announce in a loud voice that milk should not be mixed with water. The mother said, Get up and mix the milk with water; you are in a place where `Umar cannot see you. The girl told her mother, I cannot obey Him (Allah) in public and disobey him in private. [Sifat al-Safwah and Wafiyat al-A‘yan and cited by Ibn al-Jawzi in Ahkam al-Nisa‘]
This is an example of how we should understand and be aware of Ar-Raqeeb. This young woman was upright in her deeds, in public and private, because she believed that Allah was observing her at all times! The righteous leader Umar Ibn Abdul-Azeez descended from her.
 
Benefits we can take from this Name 
Same as As Samee’, Al baseer, Ash shaheed.
1. Allah is the supervisor of the whole creation. He is testifying and He is observing, what people are doing and how they are doing it. Ibn Qayyim says: Ar-Raqeeb goes with the Name Al-Haafidh, Al-Aleem, As Samee’ Al-Baseer. Allah is on the level of being the great supervisor, and observer. These 5 Names when put together complete each other. Ibn Qayyim says: whoever learns these Names, they know that Allah is the greatest one who sees, hears and preserves knowledge. Allah knows the whole of creation, He is observing the whole of creation, He is a witness over it, He is looking and seeing the whole of creation. With the Name Ar-Raqeeb, He memorises, stores, protects, looks after and then He will declare everything He seen, heard, observed, witnessed on yawmal qiyyamah. These Names builds fear in the heart of creation.
Know that you are never alone. A scholar in the past advised: Repeat the following statement whenever you go to bed, wake up or go out, Allah looks at me; Allah watches me; Allah witnesses me. Knowing that Ar-Raqeeb is watching over you is called muraqabah; remind yourself Allah is watching your every move, feel His presence and converse with Him, making dua to Him to keep your intentions pure and your deeds upright.
2. Mind your words. Some of us might stay away from the major sins, such as adultery and interest, but we commit thousands of sins daily with the way we speak and what we speak about. Be inspired by Ar-Raqeeb to mind every word you speak and ask yourself: does this speech please Allah or make Him angry? Allah says:
Man does not utter any word except that with him is an observer prepared [to record]. [Qaaf 50:18]
3. Remember Ar-Raqeeb when you are tempted.
One day Umar ibn al-Khattab radiyallahu anhu found a shepherd and asked if the boy would sell him a sheep. The boy replied that it was not his. `Umar ibn al-Khattab made him an offer to see how he would react, He said: If your master asks you, tell him that the sheep was eaten by a wolf. He looked at him and said, And what would I say to Him (i.e. Allah)? `Umar cried and said, By Allah, you are right. What would you say to Him? Whenever you feel tempted to do something haraam or not doing something Allah wants from you, then think about how Ar-Raqeeb is watching you.
4. Supplicate to Ar-Raqeeb. When the Prophet Yunus alayhi sallam was all alone in the whale, what did he say?
And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers. [al Anbiya 21:87] The Prophet Yunus was all alone and He sought forgiveness from the One Who was watching Him all along. When you are all alone, whether it be psychically because you are stuck somewhere, or mentally because you feel down, seek forgiveness from Ar-Raqeeb and He will give you a way out.
5. Khushoo’ in salah, everything is hidden in general. He knows better than you what is inside you, Imam as S’adi says He even knows the intentions and the inside depths of heart. Allah knows, sees, hears it.
The rest of the Names that follow were not covered in the course due to lack of time, therefore the notes for these Names are taken from the website understandquran.com however I changed around the format to match the format of the notes from the course and I added in the Arabic text of the ayat and ahadith and other extra information I could find to enhance the notes.
 
84) Al Mujeeb
This Name of Allah is mentioned in the Qu’ran Once. Allah says:
And Noah had certainly called us and [We are] the best of responders. [as Saffaat 37:75]
 
Lingusitic meaning:
to answer, reply, respond, and accept, to have a dialogue or conference.
 
Share’ee meaning:
He is the One who responds to needs, He answers prayers and He is the One who penetrates each obstacle in order to respond.
 
Responding to Each Request with Ease
The Name Al-Mujeeb is related in meaning to Al-Hakeem (The All-Wise), Al-Aleem (The All-Knowing), As-Samee‘ (The All-Hearing), Al-Baseer (The All-Seeing), Al-Wahhaab (The Giver of Gifts) and Al-Kareem. He responds to our requests in a way that displays His ultimate wisdom and knowledge. While we call out to Him He is All-Hearing and All-Seeing and He often gives us more than we deserve or even ask. He is the Most Generous, Al-Kareem. His amazing power and wisdom in responding to our requests is demonstrated in this part of a beautiful hadith qudsi: O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it.. [Muslim, at-Tirmidhi and Ibn Majah]
 
Benefits we can learn from this Name
1. Respond to the call of Al-Mujeeb. Al-Mujeeb says:
And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. [al Baqarah 2:186]. Your share in this Name is that you are responsive to the commandments of Al-Mujeeb.
2. Know the art of asking. Ask for His forgiveness before you ask for anything, as was the formula of the Prophet Yunus alayhi sallam when he desperately needed his supplication to be answered to be saved from the belly of the whale. Ask Al-Mujeeb for everything (halal) you wish in the Hereafter but also in this world. He loves it that you ask Him for everything you need in your deen and dunya (worldy matters). Ask him for clothing, a house to live in, food, drink, guidance, success etc.
3. Think good of Al-Mujeeb. Al-Mujeeb does not disappoint a believer who calls upon Him, however don‘t be hasty as His delay is not His denial. The answer to your dua‘ might come in a different form or time you wanted or expected. Made under the right circumstances – such as not earning haram income when asking Him or asking Him for something haram, like cutting of family ties – Al-Mujeeb responds to your dua, postpones it or prevents something bad from happening.
4. Respond to the servants of Al-Mujeeb . Be of those who don‘t just respond to the plight of those in need but of those who also actively themselves look for those who are in need of support. Have an active attitude in relation to the requests of the environment you live in and of the Ummah as a whole.
5. Practise four powerful Quranic supplications for four powerful responses. Al-Mujeeb relates to you the responses He gave after being supplicated to in different types of hardship. So whenever you are in a similar situation, apply the same dua‘ and have faith in the response of Al-Mujeeb.
1) When you feel sad, say:
And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” [al Anbiya 21:87]
The response:
 
So We responded to him and saved him from the distress. And thus do We save the believers. [al anbiya 21:88]
2) When you feel scared say:
 
Those to whom hypocrites said, “Indeed, the people have gathered against you, so fear them.” But it [merely] increased them in faith, and they said, Sufficient for us is Allah, and [He is] the best Disposer of affairs. [ale Imran 3:173]
The response:
 
So they returned with favour from Allah and bounty, no harm having touched them.
[ale Imran 3:174]
3) When you are ill say:
And [mention] Ayyub when he called to his Lord, “Indeed, adversity has touched me, and you are the Most Merciful of the merciful” [al Anbiya 21:83]
The response:
 
So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah]. [al Anbiya 21:84]
4) When you feel hurt by other people say:
 
And you will remember what I [now] say to you and, I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants [al Ghaafir 40:44]
The response:
 
So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment. [al Ghaafir 40:45]
Learn these and say them with yaqeen that Al Mujeeb will answer you when you call upon Him.

An Explanation of Allahs Beautiful Names and Attributes part 23

76) Al Kareem
This Name of Allah appears in the Qur’an 3 times.
Indeed My Lord is free of need and generous [an Nahl 16:40]
 
O Mankind what has deceived you concerning your Lord, the generous [al Infitar 82:6]
 
So Exalted is Allah, the Soverign, the Truth; there is no diety except Him, Lord of the noble throne [al Muminoon 23:116]
In the Hafs qira’a, Kareem in this ayah becomes a siffat of the ‘arsh. But in other qira’aat. It is kareemu thereby refering to Allah as Al-Kareem. In a hadith Rasoolullah sallalahu alayhi wassalam mentioned. Indeed your Lord is generous and shy, if His servant raises his hands towards Him [in supplication], He becomes shy to return them empty. [at Tirmidhi]
77) Al Akram
This Name of Allah appears in the Qur’an once. Allah says:
Recite, and your Lord is Most Generous [al Alaq 96:3]
 
Lingustic meaning:
Both these Names come from the word Karama – which means someone or something that is excessively generous, giving, beneficent. Az Zujaaji says: it means to grant someone their request very quickly. Because Kareem is so generous, whenever He sees His slaves wanting and requesting something, He grants it very quickly. Az Zujaaji also says: Kareem means; jawaad – excessively generous, Al Azeez – powerful. As-safoo – forgiving. These are all found in the Arabic meaning of the word Kareem. Al Khattabi says: Kareem means al katheerun khair, a lot of good, excessive good. The arabs call something that benefits a lot or has so much good kareeman. It also means something excessively beautiful, gorgeous. Allah describes Himself as Kareem and also describes His ‘Arsh as Kareem.
 
Shar’ee meaning:
Al Khattabi says: to whom all blessings originate from. He is al Kareem who bestows and spreads out His blessings, His good, His glory to the whole of creation. He forgives the sinner, removes the sins of the dhaalim, grants the requests of mankind. Al Ghazzali says: Al Kareem is the One, that when He is asked, He fulfils His promise. When He gives, He gives without limits, and He continues to give, even though His rights are taken. He never forgets or neglects anyone that asks. He removes their problems, and removes the veil of hardship, He bestows upon one who asks with His Name, ease, tranquility and peace. He is Al Kareem, Al Akram. Ibn Qayyim says: Al kareem is excessively beautiful, His Might is great and He can benefit greatly. Khairun adheem wa naf’a. He is more virtuous than anything. For He is Allah, One who describes Himself as Kareem. He is excessively generous and beautiful.
Ibn Qayyim also says: Al Akram is on the pattern of ‘af’al. No one who can be more generous and beautiful than Him. Al Akram means He is the highest in generosity and beauty. In Jannah, on the Day of Increase, when those who see the Face of Allah return back home, the people will say; You have become more beautiful than when you left. They will reply, By Allah even you have become more beautiful than when we left you. How is this so? Because they saw a face that saw the face of Allah, thus they increased in beauty.
Al Khattabi says: He is Most generous of all of those who are generous, the most beautiful of all of those who are beautiful. The word Kareem/Akram can also mean the one who is most powerful, always victorious. Ibn ‘Arabi al Maliki says: when Allah says He is Kareem/Akram, the believer should know that His Karm is katheer (abundant). And He is the One, that when He gives, He continues to give – even when His rights are taken. This can be seen in the case of the kuffar and mushrikoon, who are still provided by Allah even though they transgress upon His rights. Allah is the fastest in granting good. Whenever someone wants to obtain any good or benefit from Allah, Allah will respond to His request, faster than anything else. He is Al Kareem haqeeqi (literally). This shows that He is mighty and great as no one can continue to give without their kingdom decreasing except Allah. Allah gives and gives, without any part of His kingdom being taken away. He doesn’t have a limit so He is Infinite in His generosity and in His Kingdom. He will continue to give and this will never fade away and His kingdom will never decrease. He is Al- Waarith – He will inherit everything that He has given. He is al Kareem, He is Allah the one who grants with the Name Al Kareem, and gives, without a reason, the One to whom all blessings begin and all blessings will end. Akramul akrameen – the greatest of those who are generous. He takes people out from conditions that are difficult, He changes the ahwaal [states] of people just by saying kun fa ya kun.
 
Benefits we can learn from these Names
1. True muhabba for Allah. For He is the one, that has granted the creation the wonders of His blessings. He continues to bless us, and even though we haven’t granted Him His right to pure, perfect ‘ibaadah, yet He is al Kareem, He continues to give us. This deserves a muhabba that is sincere and real, for if He is the one that continuously bless us with His Ni’am (blessings) then what if He was to stop? Indeed mankind are in dire need of the generosity of Allah.
2. Have hayaa/shyness in displeasing and angering Allah, by the very blessing He’s given you by the Name Al Kareem. How can a man use these blessings, His eyes or any other limb that Allah has given Him through His Name al Kareem, to anger and upset Him?
3. Trust in Allah. Have Tawakkul upon the one who is generous and from who all blessings originate from. He is the One that gives and grant and He is the One that chooses the states of people. A person may fear for His rizq but any person who has a real tawakkul in Allah, and is truly reliant, Allah will feed His stomach just like the bird in the morning, allowing it to return to its nest full. How important it is to have tawakkul. Our hearts need to believe in this concept. We wouldn’t fear, worry or grieve over things like rizq if we know and believe that Allah is Al Kareem and Ar Razzaq. Have tawakkul upon Allah, Al Hayy, Al Azeez, Ar Raheem.
4. Reflect on the fact Allah has given provisions for our hearts and souls as well as for our bodies. From Him being Al Kareem, He has sent to us Al Qur’an and His Messenger sallalahau alayhi wassalam. He made us from the Ummah of Muhmmad sallalahu alayhi wassalam, the first Ummah that will enter jannah. Abu Umaamah is reported to have said that the Prophet (peace and blessings of Allaah be upon him) said:
My Lord promised me that seventy thousand of my ummah will enter Paradise without being brought to account or being punished; with each thousand of them will be another seventy thousand, plus three handfuls of the handfuls of my Lord, may He be glorified. [Ahmad, at Tirmidhi, ibn Maajah] So the final number is around 4.9 billion + 3 full handfuls from Allah’s hand. Umar started saying takbir upon hearing this. The ‘ulema say one handful of Allah is more than the 4.9 billion! Allahu akbar! Allah is Al Kareem, shows the generosity He has to this Ummah, like none other. If we stay away from major sins, we can enter Jannah without hisaab and ‘adhaab, by the Mercy of Allah.
We should look to our hearts and see why have we preferred the creation over the creator and why we the abuse blessings that He has given us. We should take ourselves to account because of this, and strive to always please the Creator above the creation and use His blessings in ways that will benefit us and please Al Kareem.
5. Be generous to be close to Al-Kareem. Allah‘s Names and Attributes are of two types: those that are attributed only to Him (e.g. Al-Khaaliq, The Creator) and those that can and should be strived for to be attributed to ourselves, one of them is Al-Kareem. Be generous with your belongings, time, and even your words. The prophet salallahu ‗alayhi wa sallam said:
The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper. [At-Tirmidhi] Take upon yourself the siffat of karm – generosity. We need to take this siffat of Allah and profess it in ourselves and manifest it in the way we behave. Ibn Qayyim says: after studying the Names and Attributes of Allah, not only does your fear and hope increase but your relationship with Allah changes, and you become a better person by trying to take on characteristics from the characteristics of Allah. Allah is Al Kareem, therefore we should become generous. We should possess the siffat of karm, being generous, beautiful, helping others and giving them without them having to ask. Allah gives us provision and blessings even before we ask for them, so lend someone a hand when they are in need, even before they ask. Allah through His generosity will widen the graves of the righteous and will make the good deeds into a beautiful looking man who will be the companion of the righteous person in the grave, and Allah will open a window to jannah in the grave of the righteous person and a breeze of jannah will come in, that will remain until yawmal qiyyamah.
6. Allah mentions Akram after He says Iqra – read or recite. Therefore one of the greatest way of us showing generosity is by teaching people the deen of Allah. Sharing ‘ilm with other people and giving them the generosity of the heart.
7. Develop a relationship with the Quran al-Kareem. Allah‘s book, the Quran, is kareem because it is full of benefits and guidance, good things and blessings, it includes not a single error or contradiction. Open Al-Quran al-Kareem at least every single day; even if you read one ayah a day, understand it and let it transform your character, mind and heart and see how it will make you more kareem, insha‘Allah.
8. Study about Al-Kareem . Al-Kareem says: O man! What has made you careless about your Lord, Al-Kareem (the Generous). Study about Allah, learning about His Names and Attributes and what they mean to you. Do not be deceived by this world and by the Shaytaan.
9. Don‘t forget the fire. Indulging in all the blessings Al-Kareem gave you, don‘t forget about hellfire. The Prophet salallahu ‗alayhi wa sallam said,
The people will be thrown into Hell ( Fire) and it will keep on saying, ‗Is there any more?‘ till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, ‗Qad! Qad! (enough! enough!) By Your ‗Izzat (Honor and Power) and Your Karram (Generosity)!‘ Paradise will remain spacious enough to accommodate more people until Allah will create some more people and let them dwell in the superfluous space of Paradise. [Al-Bukhari]
 
Al Kareem and other Names
· Allah mentions Al Kareem with the Name Al Ghaniyy. Ibn Qayyim says: the reason why they are mentioned together is to show that when Allah is giving us blessings from His generosity, His richness never decreases. His richness is pure and perfect and infinite like all His other Attributes. This shows us that we don’t need to be rich to be Kareem. But on the contrary, when a person is Kareem, he becomes rich. Allah is rich and this is why He is generous. But Him being generous is the reason why He is rich. Advice to slaves of Allah. Want to become rich? Give in charity. Rasoolulllah sallalahu alayhi wassalam said:
Charity does not in any way decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people). [Muslim].
Allah says:
Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.” [Saba 34:39]
· Al-Kareem is related to Al-Wahhaab (The Giver) and Ar-Razzaaq (The Provider) in the sense that He initiates favours to His slaves, beyond what we deserve. Al-Kareem brought you into existence even though He was not obliged to do so. Al-Kareem gives us the whole world, as He tells us:
It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things. [al Baqarah 2:29]
· Our book, the Qu’ran, is not only an instruction but also a cure. Our prayers are not only rituals, but also treasure chests of multiple rewards. Our food is not just one kind, but an amazing variety of tastes, structures and flavours; this is the giving of Al-Kareem.
· Al-Kareem is related to Al-‗Afuw (The Pardoner) because even when you sin and forget about it, Allah deals with you generously and makes you live comfortably. It is He who covers your sins and when you turn to Him, out of His amazing generosity He doesn‘t just forgive but He completely erases your bad deeds and on top of this, He turns them into good deeds. He is At-Tawwaab. What a generous Lord!
· Al-Kareem is Related to Ash-Shakoor (The Appreciative), Al-Kareem rewards you generously when you only present to Him little sincere acts of worship. The ultimate example is Jannah: everlasting pleasure for a few years of worship in this life.
· Al-Kareem is also related to Al-Haleem (the Forbearing), whenever He gives He gives most generously and when Al-Kareem is disobeyed, He forgives most forbearingly, subhanaAllah. He has the most generous and gracious way of forgiving.
· Al-Kareem is related in meaning to Al-Wadood (The Loving); us being worthy of His divine love is truly a generosity we should recognise. Al-Kareem says:
Indeed, those who believe and work deeds of righteousness: the Most Merciful will appoint for them affection. [Maryam 19:96]
78) Ash Shakoor
This Name of Allah is mentioned in the Qur’an 4 times. For example Allah says:
 
If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing. [at Taghabun 64:17]
And He says:
 
That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative [al Faatir 35:34]
79) Ash Shaakir
This Name of Allah appears in the Qur’an twice.
 
And whoever volunteers good – then indeed, Allah is appreciative and Knowing. [al Baqarah 2:158]
 
What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing. [an Nisaa 4:147]
 
Linguistic meaning:
Comes from root word shakara. In lisaan al arab [Encyclopedia of the Arabic language] shukoor means to acknowledge goodness and to re-demonstrate goodness for the goodness that was acknowledged. It also means to be thankful, grateful, appreciative and to show actions of thankfulness and appreciation. Ibn Jarir At Tabbari says: shakoor means appreciative and thankful but more so appreciative for the goodness one receives. For example when a person turns towards Allah in repentance, Allah appreciates this, He doesn’t forget it. Him being Ash-Shaakir and Ash-Shakoor, Allah will multiply it with multiplications that we don’t understand and reward us with this . Regardless how small the deed is, it will be appreciated, and He will have a reward for it stored on yawmal qiyyamah and will give us the taste of the reward in this life to show that He hasn’t forgotten it.
Shaakir – appreciates an action, Shakoor is mubaalagha or exaggerated form of appreciation, appreciates all actions.
 
Shar’ee meaning;
Imam as Sa’di says: from the meanings of Allah being Ash Shaakir and Shakoor, He appreciates all actions, an appreciation unlike anyone else. He has stored a mighty reward for the action He has appreciated. He continues to appreciate this action, when the person continues in it, or prevents it from being nullified. Allah multiplies reward over and over again without there being a limit. He appreciate all actions, no matter how small. Side note: During a minor sin, if someone knows its a sin, and knows that it displeases Allah and knows and remembers that Allah is looking and watching Him, but still persists in doing it, then this becomes a major sin. Minor sins is when you forget Allah watches and looks at the person and it is done in forgetfulness. Difference between hamd (praise) and shukoor (thanks) – Hamd is done from heart and tongue. Shukoor is done from heart, tongue and body. A person affirms it in their heart verbalises it on the tongue and then acts it out by their limbs. Something that is usually forgotten when making du’a is thanking Allah. After praising and glorifying Him and sending peace and blessings upon Rasoolullah salallahu alayhi wassalam, we should then thank Allah, and then start with our requests. This shows the shukoor in limbs, by worshipping Allah and doing that which He loves.
Allah‘s Name Ash-Shakoor does not mean He has to be thankful for anything, because everything we have comes from Him. It means He is the One who is the most thankful, as He gratefully gives large rewards. Ash-Shakoor even appreciates our intention.
Ash Shakoor says:
 
Is the reward for good [anything] but good? [ar Rahman 55:60]
All the good which you come with, will be given good. Don’t think Allah will not appreciate your actions. He will appreciate it and multiply it in ways we can’t even understand. Surah Ar Rahman, shows how He will appreciate.
 
Benefits we can learn from these Names
1. Thank Allah for everything He’s given us. Be grateful and Ash-Shakoor will give you more. Recognising any of Allah‘s favours is in itself a favour. Ash-Shakoor bestows His blessings on us even though He doesn‘t need us. Show your shukr for all He has given you and He will give you even more. Ash-Shakoor says:
And [remember] when your Lord proclaimed , ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “ [Ibrahim 14:7] Al-Ghazali said: The best way of manifesting thankfulness for the blessings of Allah Most High is to make use of these blessings in obeying Him and not disobeying Him.
2. Do good deeds no matter how small. Never be hesitant in doing a good deed, even if you think it‘s tiny compared to all your sins; think about the ability of the One who gives rewards. The Prophet salallahu ‗alayhi wa sallam said:
Do not belittle any good deed, even meeting your brother with a cheerful face. [Muslim]. Say subhanAllah a hundred times and Ash-Shakoor grants you a thousand good deeds (Allah out of His mercy, grants 10 rewards for 1 good deed that is done).
3. Have muhabba for Allah, know that Allah accepts the smallest of deeds we do, and has prepared a mighty reward for these actions. Allah appreciates even the smallest of deeds, so we should Love Allah for this appreciation.
4. Have hayaa of Allah. He has multiplied reward for every good deed we do so how can we continue to displease Him? Be grateful to Allah for every blessing He has given you and use these blessings in doing only that which pleases Him.
5. Don‘t expect anything in return from others. We often yearn for recognition from others, and when we do good in secret we might wish they find out it was we who helped them. Sometimes you might wish people knew your good intentions even if you fail to do the action.
What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing. [an Nisaa 4:147] But know that Allah knows, rewards, and appreciates what other people might not even know about. Go out of your way to help others, not expecting anything in return, and Ash-Shakoor will send someone to do the same for you and if other people do not appreciate it then know that Ash-Shakoor does so do it regardless.
6. Help others and Ash-Shakoor will help you. The Prophet salallahu alayhi wa sallam said:
Whosoever relieves from a believer some grief pertaining to this world, Allah will relieve from him some grief pertaining to the Hereafter . . . Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter. Allah will aid a servant (of His) so long as the servant aids his brother. [Muslim] Whether you relieve, help out, or just conceal the fault of another Muslim, Ash-Shakoor will help you. When thanking people always first say alhamdulillah and then thank someone, as the reality of thankfulness is to realise that everything comes from Allah. The Prophet salallahu alayhi wa sallam instructed us: The one who does not thank people had not thanked Allah. [Abu Dawood].
Allah says:
And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination [Luqman 31:14] This ayah implements actions of being thankful to the creation.
7. Be patient and sincere and remember Paradise. Nothing we do is lost. Sometimes Ash-Shakoor delays the signs of His appreciation to see if you‘ll give up or not. So be sincere and do it for Allah, because you know He‘s Ash-Shakoor in this life and in the Hereafter. The Prophet salallahu alayhi wa sallam said:
Allah says: I have prepared for My righteous slaves that which no eye has seen, no ear has heard and it has never crossed the mind of man. All of that is reserved, besides which all that you have known is as nothing.‘ Then he recited: ‗No person knows what is kept hidden for them of joy as a reward for what they used to do‘ [al-Sajdah 32:17] Narrated by al-Bukhaari (3072) and Muslim (2824) The report narrated by Muslim adds: apart from that of which Allaah has informed you. Remember Paradise in all you do.
8. Call upon Ash-Shakoor, for example a Quranic dua with this Name is:
And they will say, Praise to Allah, who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative. [al Faatir 35:34] The Prophet sallaahu alayhi wa sallam said:
Allah records good and bad deeds in this way: If anyone intends to do a good deed, but does not do it, Allah still records it with Him as one full good deed. If he intends a good deed and then carries it out, Allah records it with Him as ten to seven hundred times in reward or even increases it many times more. If anyone intends to do a bad deed but does not actually do it, Allah records it with Him as one full good deed. If he intends to do a bad deed and does it, Allah records it with Him as only one bad deed. [Al Bukhaari]
This shows who Allah is. How He is Ash-shaakir and Ash-shakoor for good deeds. Good deeds are multiplied without limit. Ibn Qayyim says we should have this siffat of appreciation. We should appreciate the blessings Allah has given us. And to increase in our blessings from Allah, we should do a great amount of ibaadah to appreciate these blessing. Rasoolullah sallalahu alayhi salam stood all night in prayer out of shukr to Allah, we should use the blessings Allah has given us, to worship Him, out of appreciation for giving us these blessings in the first place such as the blessing of hidayah, Islam, Tawheed, Eemaan, the blessing of sight, hearing, intellect etc.
 
Ibn Qayyim: how to show thankfulness.
1) Khudoo – the person who is thanking and appreciating, he submits himself to the one who is giving, i.e Allah.
2) Muhabba – the person has love for Allah
3) shukr – the person acknowledges the blessings Allah has given him
4) Hamd – the person praises Allah for these blessings.
5) Ibaadah – the person uses the blessings Allah gave him in worshipping Allah and staying away from everything He hates and dislikes.
 
Ash Shaakir wash Shukoor and other Names
· Ash-Shaakir comes with the Name Al Aleem. Al Aleem knows everything that happens. And Ash-Shaakir is appreciative for everything. So He knows everything to be appreciated towards.
· Ash-Shukoor comes with Al Haleem. Wallahu shakurun Al Haleem. Allah has given us time after every blessing, to see if we will thank Him and be appreciative or not.
· Allah pairs Ash Shakoor with Al Ghafoor. Allah is extremely appreciative to the one who turns to Allah in tawbah. He conceals the sin. He is the Oft-and-All Forgiving and the Most Appreciative; even if we commit sins we can return to Him for forgiveness and He being appreciative of our tawbah will grant us forgiveness and reward for the good we do.