15. “Al-Ghaffar”
Allah has said, “Surely I am most Forgiving to whoever repents and believes and does good deeds” (Qura’n, 20:82).
Al-Ghaffar is one of Allah’s Attributes derived from ghufr and ghufran, both nouns which convey the meaning of: veiling, hiding, concealing. Allah’s maghifra, forgiveness, is His veiling of one’s sins, and His forgiveness by granting him His favour and mercy. Al-Ghaffar is the One Who has manifested what is beautiful and veiled what is ugly in the life of this world and Who does not inflict His penalty on him in the life hereafter. He is the One Who forgives sins, veils the shortcomings, wipes out the sins by accepting one’s repentance. He accepts His servants’ repentance and is pleased thereby, and the One Who forgives the sins and turns them into good deeds by His great favour. He is the One Who forgives the sins though they may be great, and He veils them though they may be numerous.
The words derived from forgiveness have mostly been associated with Allah. One of them is al-Ghafir as in this verse: “The One Who forgives the sins” (Qura’n, 40:3). The second is al-Ghafur; He has said, “… then [if he] asks forgiveness of Allah, he shall find Allah Forgiving, Merciful” (Qura’n, 4:110). A third is al-Ghaffar as in: “And surely I am most Forgiving to one who repents and believes and does good deeds” (Qura’n, 20:82), “… seek forgiveness of your Lord; surely He is the most Forgiving” (Qura’n, 71:10), and “… surely He is the Mighty, the great Forgiver” (Qura’n, 39:5). It is proven, by making a reference to the Holy Qura’n, that all these Attributes, which are derived from forgiveness, are applied only to Allah, the Most Exalted One. Having killed a Copt, Moses implored his Lord thus: “Lord! Surely I have harmed my own self; so, forgive me” (Qura’n, 28:16). He first admitted his sin then sought His forgiveness. Allah also revealed the fault of David then said, “So We forgave him this (lapse)” (Qura’n, 38:25). He addressed Muhammed saying, “So that Allah may forgive your past and future faults” (Qura’n, 48:2). Has He not in these examples exposed a sin then forgiven it? In one of his supplications, Prophet Muhammed says, “Lord! I implore You to forgive me an apparent forgiveness and a concealed one, and to forgive open and secret sins.”
The meanings of maghfira, the root word of al-Ghaffar, al-Ghaafir, and al-Ghafur are clear in the verse saying: “The One Who forgives the sins and accepts the repentance, the One Who is severe in punishment, the Lord of bounty; there is no god but He; to Him is the eventual return” (Qura’n, 40:3).
Al-Ghaffar is the One Who very often veils [the sins and faults of His servants], so much so that He does not propagate one’s sins in the life of this world nor in the life hereafter. One of the companions of the Messenger of Allah was asked once, “What did you hear the Messenger of Allah say with regard to one’s silent supplication?” He answered by saying that he had heard the Messenger of Allah say, “Allah, the most Honoured, the Most Great, will touch His servant who believes in Him with His mercy by veiling his sin from the public in the life of this world, and in the life hereafter He will ask him about each and every sin and fault he had committed. Once he admits all of them and realizes that he is going to perish on their account, the Almighty will say, `I have veiled your sins in the past short life, and in this one I am going to forgive them.’ Then he will be handed the book of his good deeds.” All this happens to those who believe in Him; as regarding those who do not, and the hypocrites, He will deal with them quite differently.
16. “Al-Qahhar”
Allah has said, “Say: Allah is the Creator of all things, and He is the One, the Supreme” (Qura’n, 13:16).
Linguistically, “al-Qahhar” is derived from qahr, conquest, subduing, vanquishing, winning a victory. It means the overtaking of something or someone with the intention to humiliate him. One who takes another by way of qahr is one who takes him against his will. “Al-Qahhar” is a superlative of “al-Qahir”, the Victor or Subduer. Allah, indeed, is the One Who, by His Might, has subdued everything He created to His Authority and Power, using His creatures as He pleases, whether they like it or not. Al-Qahir is the One Who has the upper hand over all creation; “… and Allah is the master of His affair” (Qura’n, 12:21).
Al-Qahhar is the One Whose vengeance nobody can withstand. He humiliates oppressors, splits the spine of kings and emperors. He is the One besides Whose Might all creation is powerless, without Whose Power all beings are helpless. If we submit to Him, He will satisfy our needs, but if we do not, He will make us suffer as we try to achieve our objectives. He is the One Who splits the spine of the tyrants and oppressors from among His foes, subduing them by taking their lives away, and by humiliating them, while there is nothing in existence that can escape His Might and Power: everyone and everything is helpless in His grip.
Al-Qahhar effects His will with regard to His creatures, whether they like it or not, whether they are willing or unwilling. He has subdued the souls of the worshippers by instilling in the hearts the fear of His retribution, and the hearts of those who are endowed with knowledge with the Might of nearness to Him, and the souls of those who love Him by unveiling the truth about Him to them. He has subdued all beings by death, so none is safe from Him, not even an angel who enjoys a special status with Him, nor a prophet, nor a messenger. Allah will make even the angel of death, Israel, taste of death; so, when his soul is taken out, the angel of death will say, “By Your Honour do I swear that had I known the taste of death to be like this, I would never have taken away anyone’s soul at all!” It is to such a meaning that the word qahr, upon the taking of the souls of all beings, conveys as implied in the verse saying, “To whom does the kingdom belong this day? To Allah, the One, the Subduer (of all)” (Qura’n, 40:16).
If one who believes in Allah desires to personify within him the meanings embedded in this Attribute, he has to subdue his own self, his nafs, and control his evil desires, by not plotting in cooperation with Satan, and by returning to Allah, submitting to His will in all matters. The path whereby man derives light from the Attribute “al-Qahhar” is that one should view his nafs, which is ever present within him, as the worst of his enemies, so he subdues it and strangles it, doing exactly the opposite of what it tells him to do, so much so that it will have no choice except to submit to divine commandments. Then he will have to subdue his stubborn opponent, i.e. Satan, staying on his guard against his evil suggestions, blocking his avenues. Then he will have to subdue his carnal desires and insinuations by not following what they inspire him to do.
17. “Al-Wahhab”
Allah, the Most Exalted, the Most High, has said, “Lord! Do not let our hearts deviate after having guided us, but grant us mercy from Your own Presence, for You are the Grantor of bounties without measure” (Qura’n, 3:8).
“Al-Wahhab” is derived from the proper noun hibah the verb of which, yahib, means: to make someone else the owner of what the giver, the first party (the doer), rightfully owns without asking the second party for any compensation in return. It is the gift which is free from any recompense or gain for the giver. If someone gives out such gifts quite often, he will earn the titles of jawad and wahhab, the generous one, the oft-giving, respectively. Allah Almighty is described as the Most Generous, the Most Giving, i.e. al-Wahhab, simply because He gives everyone according to his means. Among Allah’s Attributes are al-Wahhab and al-Wahib. The latter Attribute means: the giver, whereas the first is a superlative of the latter. One who is wahab is one who grants many gifts.
Al-Wahhab is the One Who gives away without a compensation; He bestows His favours upon His servants without a selfish end; He grants even without being asked; He is the One Who initiates giving, and He is the oft-Giver. Allah is surely al-Wahhab because He is the Most Munificent, the Most Giving, the One Who ever tries to get closer to His servants, Who graciously bestows His favours upon them, Who gives them even before they ask Him, the ever-Giver Who gives everyone what he needs. Al-Wahhab bestows His blessings upon His servants, and this indicates His inclusion of everyone as He continuously gives. He does not give painstakingly, nor does He seek a benefit, or an advantage, for Himself by doing so. Al-Wahhab showers you with His blessings without having to have a reason or a means to do so. Al-Wahhab gives away without being compensated for what He gives, and He causes all beings to die without a particular purpose He seeks to achieve for Himself. According to Surat al-Shura, “He bestows (children), male or female, according to His Will (and Plan)” (Qura’n, 42:49).
Whenever the Messenger of Allah used to wake up during the night, he would supplicate thus: “Lord! There is no god but You! Glory to You! Lord! I seek Your forgiveness for my sins, and I plead to You, by Your mercy, O Lord, to increase my share of knowledge, not to permit my heart to deviate after having guided it, and to grant me, from You, a mercy, for surely You are al-Wahhab…” [4]
18. “Al-Razzaq”
“Al-Razzaq” is derived from rizq, sustenance, or anything of any benefit to man, animals, plants, etc., whereby the latter are sustained or are helped in their growth. Rain is also called rizq; it helps sustain every living being on our planet. In 51:58, we read: “Surely Allah is the One Who bestows sustenance, the Lord of Power, the Strong One.” Another verse referring to our sustenance is this: “And in the heavens is your sustenance and what you are threatened with” (Qura’n, 51:22). “In the heavens is your sustenance” may be a reference to the rain that descends from the heavens, the sky [5]. As to the phrase “and what you are threatened with,” this may be a clue that the end of life on this earth will be terminated by a collision of an asteroid or a large size cosmic debri with the earth, but this is not the place to discuss such interpretations or speculations. If Allah so wills, I intend to write a complete tafsr, an exegesis, of the Holy Qura’n that will contain such interpretations and speculations the like of which has never been written in English before. If the reader wishes to see such a book published, he is requested to pray the Almighty to make it happen. Prayers go a long way, had people only known. Allah listens to each and every supplication no matter who the supplicant is so long as the latter is a true believer in Him.
The word rizq may be used for means of income, livelihood, sustenance, money, wealth…, or for the earning of something good, be it during the life of this world or in the life to come, or it may be applied to one’s lot or fortune, or even to anything eaten. “Al-Razzaq” is a superlative of “al-Raziq,” the One Who provides rizq. Al-Razzaq is applied to none other than Allah. There are two types of rizq: one sustains the body, such as food and drink, while the other sustains the soul, which is knowledge and true inspiration. The latter is the best type of sustenance simply because what sustains the soul lasts forever, while what sustains the body has a temporary duration.
Al-Razzaq is the One Who creates all types of sustenance, Who extends His favour to cover making such sustenance attainable to His creatures, Who provides means for getting them to attain their sustenance. He sustains all His creation by whatever means needed to keep them alive. He sustains the minds with knowledge, the hearts with understanding, the souls with manifestations, the bodies with food, and so on. Only He can do so. Anyone who realizes this fact will recognize the fact that his own sustenance, and that of everyone and everything else, is controlled by none other than Allah.
References to rizq have been made in several Qura’nic verses such as these: … Allah provides means of subsistence to whomsoever He pleases without a measure. (2:212) Allah is Benignant to His servants; He gives sustenance to whomsoever He pleases, and He is the Strong, the Mighty One. (42:19) … and whoever fears Allah, He will make an outlet for him and give him sustenance from whence he does not expect. (65:2-3) … these are the believers truly; they shall have forgiveness and an honourable provision. (8:74) … and the sustenance (provided) by your Lord is better and more abiding. (20:131) Most surely this is Our sustenance: it shall never deplete. (38:54)
Say: The (blessing) from the presence of Allah is better than any amusement or bargain. (62:11) … surely the things you worship besides Allah cannot sustain you. (29:17)
There is no creature moving on earth except that its sustenance depends on Allah. (11:6)
One of the Islamic manners inspired by the Attribute “al-Razzaq” is that a servant of Allah becomes convinced that there is no partner with his Lord in providing sustenance, just as He has no partner in creating everything. He, therefore, pleads to Him for anything small or big. He also feels satisfied with what al-Razzaq has allotted for him, just as He has said, “And they are the ones who, when spending, are neither extravagant nor parsimonious but keep the just means between these [extremes]” (Qura’n, 25:67), and also, “Those who, when spending, are neither extravagant nor niggardly but hold a just (balance) between these (extremes)” (Qura’n, 17:29).
The abundance of Allah’s sustenance is without a limit. He is the One Who says the following in Surat Hud: “There is no creature moving on earth except that its sustenance depends on Allah: He knows the time and place of its definite abode and its temporary deposit: all is in a clear record” (Qura’n, 11:6).
19. “Al-Fattah”
The Almighty has said, “Say: Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice, and He is the One to decide, the One Who knows everything” (Qura’n, 34:26).
In Arabic, fataha, the verb, means “opened,” and muftah means key, whereas fath means victory or conquest. Fath also means flowing water, a creak, or a river. It also means: to arbitrate between two opponents. “Istiftah” means: seeking help or achieving victory. Both al-Fatih and al-Fattah are among the Attributes of Allah. They exist within the text of the Holy Qura’n. “Al-Fattah” is a superlative of al-fath. To say that Allah is al-Fattah is to say that He is the One Who judges between those whom He creates, His servants, the obedient ones and the rebellious. It is derived from fath which means, in such usage, arbitration or decision-making. It exists in this meaning in the verse saying, “Lord! Decide between us and our people with truth, and You are the best of those who decide” (Qura’n, 7:89). It also means: the One Who grants victory as in this verse of Surat al-Anfal: “If you pray for victory, then indeed victory has come to you” (Qura’n, 8:19).
Al-Fattah is the One Who opens deadlocked matters and issues, Who reveals the truth, Who simplifies whatever seems to be complicated, Who controls the affairs of the heavens and the earth: “And with Him are the keys of the unseen treasures: none knows them but He, and He knows what is in the land and in the sea” (Qura’n, 6:59). So He is the One Who opens what is closed and Who has the keys to everything, Who widely opens the gates of sustenance and brings down rain whereby He brings life back to dead lands, Who grants victory and support for His prophets whom He sends to various lands so that the light of the truth may shine therein, and so that He may purge their souls from evil intentions. He opens the closed hearts and fills them with His light, so they become tranquil, and they enjoy the feeling of success.
The Attribute “al-Fattah” inspires good manners which ought to be followed by anyone who correctly grasps the meanings it implies, who deeply contemplates upon it, who sincerely desires to be blessed by it. Among such manners is that one should maintain an attitude of beautiful anticipation of the Grace of Allah, continuously expecting to receive His favours, always looking forward to earning His blessings. He abandons haste, feels satisfied with his lot and with whatever his Lord has decreed for him. “Contentment is a treasure that never depletes,” says an Arabic axiom. How true!
20. “Al-`Aleem”
Allah has said, “… and trust in Allah; surely He is the Hearing, the Knowing” (Qura’n, 8:61).
“Al-`Aleem” is derived from `ilm, knowledge, which results from comprehending the truth about something and from the sure conviction which agrees with reality. “Al-`Aleem,” when applied to the Almighty, is the One Who is most Knowing; surely His knowledge encompasses everything in existence even before anything begins to exist. Nothing at all can escape His knowledge. He is the One Whose knowledge is inclusive, be it apparent or hidden, minute or magnanimous. He knows its beginning and its end, what is above or underneath it, and what results therefrom. Al-`Aleem is also the One Who knows what has happened and what will. The knowledge of the unknown is with Him, and so is the knowledge of the Hour; He knows what the wombs bear, when the rain falls, what every soul earns, what evil intentions one harbors, what worldly desires he/she conceals, when and where anyone will die. Al-`Aleem is the One Who knows the details of all things, the particulars of things, what one’s conscience and soul hide. Nothing at all, not even the weight of an atom in the earth or in the heavens, can ever escape His knowledge. From the word `ilm have many other words been derived. Al-`lim is one. It occurs in Surat al-Ma’ida in this verse: “… surely You are the great One Who knows the unseen” (Qura’n, 5:109). Another is al-A`lam which occurs in Surat al-Ana`m: “Allah best knows where He places His message” (Qura’n, 6:124). Al-`Aleem is a superlative of al-`alim.
The Holy Qura’n contains the following verses which demonstrate the various meanings and types of knowledge: He knows that there is weakness in you. (8:66) He knows that there will be sick ones among you. (73:20) And surely We know that your breast straitens at what they say. (15:97) Allah knows what every female bears. (13:8)
“Al-`Aleem,” one of the ninety-nine Attributes of Allah, occurs in many Qura’nic verses such as: … that is the ordinance of the Mighty, the Knowing. (36:38) The revelation of the Book is from Allah, the Mighty, the Knowing. (40:2) … surely He knows what is in the breasts. (11:5) … We have no knowledge except what You have taught us; surely You are the Knowing, the Wise. (2:32) And the sun runs [its course] to a term appointed for it; that is the ordinance of the Mighty, the Knowing. (36:38)
This word is coined as a superlative derived from a verb meaning: “to know or to be familiar with.” The Messenger of Allah is quoted saying that one who supplicates in the morning by thrice repeating, “In the Name of Allah with Whose Name nothing at all, be it in the earth or in the heavens, can ever harm, and He is the Hearing, the Knowing,” will not be afflicted by any sudden calamity till evening time, and if he says so in the evening, he will not be afflicted by any sudden calamity till daybreak.
21. “Al-Qabid”
Allah has said the following in the Holy Qura’n: “… and Allah straitens and amplifies…” (Qura’n, 2:245).
Linguistically, qabd, root verb of “al-Qabid,” means: to take, hold, seize, grip, catch, handle, and the like. It is the holding of something with the hand such as a sword’s handle, etc. It is meant as a way to forcefully take control of something or someone. Allah Almighty has said the following in this sense: “… and Allah straitens and amplifies…” (Qura’n, 2:245), meaning He straitens, withholds, His sustenance of some while amplifying it for others.
“Al-Qabid” means: “the One Who takes hold of the souls by subduing them, the spirits by effecting justice in their regard, the means of sustenance by His wisdom, and the hearts by making them fear His Glory.” Al-Qabid is the One Who causes the souls to be taken away from their bodies, their temporary homes, at the time of death. The angel who takes the souls away (i.e. the qabid) is called in Islam “Israel.” Al-Qabid is the One Who takes hold of the hearts, Who controls them, Who isolates them through their lack of knowledge, through their own oversights. He takes hold of some hearts, so He unveils to them His Greatness and Glory. He pleases other hearts through the means whereby He gets closer to them out of His own Kindness, Munificence, and Beauty. Al-Qabid is the One Who unveils His Glory to you, so He protects you; He is the One Who makes you dread being distanced from Him.
Al-Qabid is the One Who controls the entire cosmos; in the following verse, He makes a reference to His control over the earth: “… and the whole earth shall be in His grip on the Day of Resurrection and the heavens rolled up in His right hand” (Qura’n, 39:67). The Almighty has neither a right nor a left hand; He has no hands at all; this is only a figure of speech denoting His total control over the heavens and the earth and everything in them. The expansion of the earth is done by Him during the life of this world; says He, “Have We not made the earth an even expanse?” (Qura’n, 78:6) meaning spread like a carpet. On the Day of Judgment, the earth shall also be there, but it will look quite different from its present appearance…; everything about how it will look and what will happen above and underneath it is detailed in books of hadith, in traditions that will, God willing, see the light for the first time in English…, but let us not digress here by borrowing from another book of mine soon, Insha-Allah, to be written!
Al-Qabid receives the knowledge of and appreciates acts of charity; to be charitable is to be a true servant of His, a blessed one. He says, “… Allah accepts repentance from His servants and takes the alms” (Qura’n, 9:104). He straitens the hearts, that is, places heavy burdens on them, burdens of woes and worries, of fears or of aspiration, and He also eases them.
22. “Al-Basit”
Linguistically, “al-Basit” means: one who stretches his hand, be it as a gesture of good will (in order to shake hands with someone else), or otherwise (to harm someone else, be it by inflicting a physical harm on it, or by causing damage to his property or his own self). It may be applied literally or metaphorically. The Almighty, for example, has quoted Cain son of Adam saying the following to his brother Able: “If you stretch forth your hand towards me to slay me…, etc.” (Qura’n, 5:28). It also means: to please. According to one tradition, the Messenger of Allah has said, “Fatima is part of me; whatever pleases her pleases me, and whatever displeases her displeases me, too.” Literally, it means: to relax the facial muscles in order to express pleasure and happiness, elation or excitement; all other meanings branch out of that. Inbisat, its noun, means, among other things, abandoning modesty. “Al-baseeta” is the outstretched tract of land, and “bast” is: expansion or propagation.
Al-Basit is the One Who pleases the souls by making them happy and delighted. He is the One Who plants the seeds of life in the bodies to signal the beginning of life therein. He, at the advent of resurrection, brings life back to them in order to show people, in the life hereafter, what they used to do during their temporary life in this world.
The Attribute “al-Basit” does not exist in the text of the Holy Qura’n, yet its derivatives certainly do; these are examples where such derivatives exist: Nay! His hands are spread out; He expends as He pleases. (5:64) Allah has made for you the earth a wide expanse. (71:19) Allah is the One Who sends forth the winds, so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it up, so you see rain coming forth from it; when He causes it to pour upon whomsoever He pleases of His servants, lo, they rejoice! (30:48)
The Holy Qura’n speaks of decorating the bodies with strength: “… and increased you in excellence in respect of physique” (Qura’n, 7:69). And it speaks of pleasing through both knowledge and excellence of physique when it says, “… and He has increased him abundantly in knowledge and in physique” (Qura’n, 2:247).
We have to point out here that we ought to mention both divine Attributes of al-Qabid and al-Basit together in order to convey the meanings of might and wisdom. The Almighty is al-Qabid just as He is al-Basit.
23. “Al-Khafid”
Some scholars say that both Attributes al-Khafid and al-Rafi` ought to be used simultaneously. If applied to our Islamic creed, both Attributes connote misguidance and guidance respectively. If applied to knowledge or obedience to Allah, they imply the highest and the lowest of ranks respectively; it is in this sense that they occur in this verse: “Abasing (one party), exalting (the other)” (Qura’n, 56:3), meaning abasing the unbelievers who occupy the lowest ranks of hell while exalting the believers to the highest ranks of Paradise.
Allah has said, “And be kind to him who follows you from among the believers” (Qura’n, 26:215). Khafd is the opposite of raf`: the first implies vanquishing, lowering the status of, abasing, insulting, humiliating. The Hour is sometimes described as such in 56:3: “Abasing (one party), exalting (the other)” (Qura’n, 56:3), meaning abasing some people because of their transgression, hurling them into the pit of hellfire. In Surat al-Hijr, we read more about the khafd: “… be kind to the believers” (Qura’n, 15:88), and in Surat al-Isra’ we read: “Be submissively gentle to them, compassionate” (Qura’n, 17:24).
Al-Khafid is the One Who humiliates the oppressors and tyrants, lowering their ranks and insulting them. He abases at will. Al-Khafid is the One Who lowers, through humiliation, all those who think of themselves as being great, the arrogant and the conceited. He lowers entire nations. He lowers falsehood. Al-Khafid is the One Who lowers the rank of all those who disobey Him, Who humiliates those upon whom His wrath descends, Who lowers the ranks of those who deserve to be treated as such. He humiliates the unbelievers by exposing them to misery, His foes by distancing them from Him, and by exposing them to perdition.
Al-Khafid is the One Who has lowered the status of those who do not believe in Him, of those who are arrogant, of the liars, and of those who swerve away from His Path, the Path of Islam, His final Word of truth.
24. “Al-Rafi`”
The Holy Qura’n states the following: “Allah will exalt those of you who believe, and those who are granted knowledge, to high degrees” (Qura’n, 58:11).
Al-Rafi` is one of the Attributes of Allah whose root word is raf`, lifting, raising, exalting, elevating, and the like. It can be used for objects as in 2:63: “… and lifted the mountain over you,” and in 13:2: “Allah is the One Who raised the heavens without any pillars so that you may see [His might] and He is firm in power.” It can also be used for raising the structure of a building as is the case in the verse saying, “And when Abraham and Ishmael raised the foundations of the House…” (Qura’n, 2:127). It is also used for exalting or revering someone’s status as in this verse: “… and exalted your esteem” (Qura’n, 94:4). It is also used to exalt the status or degree of someone honoured as in the verse saying, “… and We have exalted some of them above others in degrees” (Qura’n, 43:32), and also, “… and exalted thrones…” (Qura’n, 56:34), that is, thrones the status of which is exalted by nearness to Him.
Al-Rafi` is Allah Who exalts the status of His friends, granting them victory over their foes and His, and that of the righteous, to the highest degrees. He exalts the truth; He exalts the believers by granting them happiness; He exalts His friends from among the believers by getting closer to them; He exalts the status of His friends by granting them the upper hand, and He exalts the status of those who befriend Him in truth and in equity. Al-Rafi’ raised the heavens without pillars, raised the clouds over the winds, raised the birds in the air: “Have they not seen the birds above them expanding (their wings) and contracting (them)? Who withholds them save the Beneficent God? Surely He sees everything” (Qura’n, 67:19).
Al-Rafi` has raised the status of His friends in the life of this world by making the believers humble themselves before them, and by making people pay homage and respect to them even if they do not wield any power, even if they have no wealth at all: “Now surely the friends of Allah shall have no fear, nor shall they grieve. Those who believed and guarded (themselves against evil) shall have glad tidings in the life of this world as well as in the life hereafter; there is no alteration to the words of Allah; that is the mighty achievement” (10:62-65). Al-Rafi` exalts the reputation of those who are regarded as weaklings among their own people, supporting the wronged against those who wrong them.
In Surat al-Baqarah, the Almighty says, “We have made some prophets excel over others; among them are those to whom Allah spoke, and some of them He exalted by (many degrees of) rank” (Qura’n, 2:253). In Surat al-Ana`m, He says, “And this was Our argument which We gave to Abraham against his people; We exalt in dignity whomsoever We please; surely your Lord is Wise, Knowing” (Qura’n, 6:83). In the same chapter, the Almighty tells us that “He it is Who has made you successors in the land and raised some of you above others by (various) degrees so that He may try you by what He gives you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful” (Qura’n, 6:165). Other references occur in the following verses:
Allah said: O Jesus! I am going to terminate the period of your stay (on earth) and cause you to ascend to Me, to purify you from those who disbelieve, and to make those who follow you above those who disbelieve till the Day of Resurrection; then to Me shall be your return, so I will decide among you concerning that in which you differed. (3:55)
And mention Idris (Enoch) in the Book; surely he was a truthful man, a prophet, and We raised him high in heaven. (19:56-57) And the heavens He raised and established the balance. (55:7)
One who is granted a blessing through the inspiration of this Attribute of Allah is one who rises above his abominable desires and inclinations; such a person will be exalted by Allah to a status as high as that enjoyed by the angels with Him or even higher…
25. “Al-Mu`izz”
Allah has said, Whoever desires honour, to Allah belongs the honour all of it. To Him do the good words ascend, and the good deeds He raises; (as for) those who plan an evil plan, they shall have a severe chastisement, (as for) their plan, it shall surely perish. (35:10)
He has also said in Surat Ali-`Imran: Say: O Allah, Master of the kingdom! You bestow the kingdom upon whomsoever You please and take the kingdom away from whomsoever You please, and You exalt whomsoever You please and abase whomsoever You please; in Your hand is the good (all of it); surely You have power over all things. (3:26)
Allah has said, “Those who take the unbelievers for guardians rather than the believers: do they seek honour from them? Surely all honour is Allah’s” (Qura’n, 4:139).
“Al-Mu`izz” conveys the meaning of: the One Who honours whomsoever He pleases from among His servants. Linguistically, ma`azza, the noun derived from the verb yu`izz, means power, strength, might. Allah is surely al-`Aziz, the Mighty One Who subdues and is never subdued, Who strengthens His friends by His favour, protecting them against sinning, forgiving their faults, permitting them to reside in Paradise, the abode of His Munificence. Then He honours them by permitting them to witness His manifestations and see His signs. He is the One Who empowers His prophets by protecting them against erring, granting them victory, protecting them, raising their status among their people. He honours one who obeys Him even if poverty is his lot, and He raises the status of a pious servant of His even if he were an Abyssinian slave. Allah, God, The Truth, Praised and Glorified is His Name, is referred to as such in various verses of His Book, the Holy Qura’n. Among such references are the following: Do not let their speech grieve you; surely might is wholly Allah’s; He is the Hearing, the Knowing. (10:65) Glory to your Lord, the Lord of Honour, above what they describe. (37:180) To Allah belongs the might, and to His Prophet, and the believers, but the hypocrites do not know. (63:8)
Imam `Ali ibn al-Husain Zayn al-`abidin is quoted saying, “If one desires to be honoured even though his tribe is not distinguished, or to be held in high esteem even though he has no authority, or to be a man whose wealth does not diminish, he should get out of the humiliation of disobedience and enter into the honour of obeying his Lord.”
Essentially, the way how God honours His servants is by making them feel satisfied, contented, for humiliation lies in one being greedy. Had it not been for false hopes, no free man would have ever been enslaved by anything which, in all truth, is insignificant. The Almighty places one who persists in praising His Name in the center of honour, instilling love and respect for him in people’s hearts. A servant of Allah who aspires to earn a good share of personifying this Glorified Name has to honour the Messenger of Allah and those who are knowledgeable among his own contemporaries, showing respect and humility to them.
26. “Al-Muthill”
The Almighty has said, “Those who oppose Allah and His Prophet shall be (herded) among the most abased” (Qura’n, 58:20). “Al-Muthill” is one of the Attributes of Allah derived from the noun thull, whatever results from subduing, vanquishing, overcoming, conquering, someone. The Almighty says, “… walk in the ways of your Lord submissively,” (Qura’n, 16:69), that is, freely. He has also said, “… its fruits shall be made accessible (to them), always easy to reach” (Qura’n, 76:14). Al-Muthill is the One Who abases or humiliates whomsoever He pleases, depriving them of all prestige. He is the One Who justly abases His foes when they disobey Him and rebel against His commandments. He insults them and dismisses them, causing them to be hurled into the abode of His chastisement, the inferno of hell. Al-Muthill is the One Who abases His foes by depriving them of knowing Him, enabling them to have their way and to go against His injunctions. He will then have them transported to the abode of His chastisement, insulting them by dismissing and cursing them.
Al-Muthill is the One Who abases the unbelievers through the power of the truth, Who subdues whomsoever He pleases. Allah has not honoured any servant of His more than He has to one who abases his own evil-insinuating self, his nafs, and He has not abased any servant of His more than one who is preoccupied with trying to earn distinction, prominence, and prestige for himself. In Surat al-A`raf we read the following verse: “(As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in the life of this world shall overtake them” (Qura’n, 7:152). Anyone who looks niggardly at people to see how he can take advantage of them, who is never satisfied with what he has had, one who is dragged by his own schemes to elevate himself to prominence while keeping himself in the darkness of ignorance…, is one whom Allah has surely disgraced and deprived. Such an individual is implied in verses such as this: “But you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you, till the threatened punishment of Allah came while the arch-deceiver [Satan] deceived you about Allah, so today ransom shall not be accepted from you” (Qura’n, 57:14). This is the lowest degree of humiliation.
Thull, or bringing it about, that is, ithll, comes in many types, shapes and sizes. Allah abases an oppressor by making him fall a prey to disease, or to his lust for women, or to his greed for wealth, or by making him in dire need of others. Let us supplicate thus: “Lord! Take us out of the humiliation of disobedience to the honour of obedience to You, and do not permit any of those whom You created to disgrace us, and crown us with the crown of Your honour.” Honour is in needing nobody. The absolutely perfect degree of such honour, to be sure, belongs to none other than Allah Who has said, “Surely all honour is Allah’s” (Qura’n, 4:139). Next in degree of being honoured is one who is closest to the Almighty: “… to Allah belongs the honour, to His Prophet, and to the believers” (Qura’n, 63:8).
27. “Al-Samee`”
Allah has said, “And to Him belongs whatever dwells in the night and in the day, and He is the Hearing, the Knowing” (Qura’n, 6:13).
Al-Samee’ is the One__and Only One__Who listens to everything in existence without the use of a faculty for hearing or a hearing aid. Allah hears each and every sound and voice even if it is hidden from us. His hearing encompasses everything: He hears the pleas of those who are in distress; He responds to the supplications of those in need; He helps those who are desperate for help; He hears the praising of those who praise Him, so He rewards them for it, and the supplication of those who plead to Him, so He responds to them. He hears the sound of the black ant walking on a solid rock in the darkest night; and He hears what the hearts contemplate and what scruples penetrate the conscience. His response to the supplication of one person does not distract Him from responding to another; He knows where the vision trespasses and what the breasts conceal; He hears every silent plea; He hears you and me. Nothing on earth or in the heavens can ever be hidden from Him.
“Al-Samee`” is derived from “sam`”. It conveys the fact that Allah, the Most High, realizes the truth about each and every sound even if it is, to our limited ability, quite silent. He, Glory to Him, realizes and distinguishes sounds as well as colors just as He realizes and distinguishes everything else.
“Sam`” may mean: acceptance of and a favourable response to. It exists, for example, in a tradition wherein the Messenger of Allah says, “Lord! I seek refuge with You against a statement which is not heard,” meaning a supplication which does not receive His favourable response. It is also similar to one Muslims pronounce during their obligatory daily prayers: “Sami`a Allahu liman amidah,” that is, Allah responds favourably to the pleas of those who praise Him.
The Almighty has said, Surely I am with you both: I do hear and see. (20:46) Or do they think that We do not hear what they conceal and their secret discourses? Aye! And Our messengers (angels) are with them writing (everything) down. (43:80) Allah has indeed heard the plea of the [woman] who pleads to you about her husband. (58:1) And if they resolve to divorce, Allah is surely Hearing, Knowing. (2:227)
One who comes to realize that Allah knows everything will safeguard his tongue against uttering falsehood. He will always say what is right. One who realizes that Allah hears even our thoughts will adopt the manners of one who watches over his conduct and who always holds himself accountable for what he contemplates, says, or does. A servant of Allah ought to know that Allah did not create the hearing faculty for him except so that he would listen to the speech of Allah which He revealed unto His Prophet in order to benefit from it and to be guided by it. If a servant of Allah seeks to be close to his Lord by offering nawfil (optional acts of adoration), he will be loved by Allah Who will then pour over his hearing of His divine light, thus making his insight very sharp, so much so that such a person will be able to see beyond the world of matter. If a servant of Allah remains straightforward in his worship of Allah, continuously seeking to please Him, Allah will surely provide him with goodness from Him and with divine light.
28. “Al-Baseer”
Allah has said, “He is with you wherever you are, and Allah sees whatever you do” (Qura’n, 57:4). In language, seeing is achieved through the faculty of vision; it is the reflection of light on what can be seen and its impression on the eyes. Seeing is also an insight, a discretion, an innermost conviction. One who is baseer is one who sees deeply, who is knowledgeable, who is an expert. Also, to “see” means not to rush, but to contemplate, to be acquainted with things, and to be firm in adhering to the creed.
Al-Baseer sees everything, the apparent and the hidden, without using the faculty of vision. When applied to the Almighty, Glory to Him, vision receives the perfection whereby the qualities of anything that can be seen are realized. Al-Baseer fully knows every visible thing, and to Him the truth in their regard is apparent, evident. He knows where vision trespasses and what the breasts conceal. He sees and oversees; nothing in the high heavens nor in the earth, nor in what is between them both, nor what is under the ground, can ever be concealed from His vision, and He is the ever-Present Who is never absent.
One who realizes that Allah has such an attribute will be disciplined by constantly keeping a vigil on his conduct, by being precise when holding his soul to account. One who safeguards his hearing and vision against incurring the wrath of the Almighty, not committing anything that does not beseem him or is not commendable, is loved by Allah, and he will be blessed with hearing and vision as indicated in sacred traditions.
29. “Al-Hakam”
The Almighty has said, “The judgment is only Allah’s; He relates the truth and He is the best of those who decide” (Qura’n, 6:57).
Both “al-Hakam” and “al-Hakim” convey the same meaning; the origin of the first means the same as that of man`, prohibition, from which a word such as hakama, an iron rein piece used to restrain horses, is derived.
“Al-Hakam” means: the One Whose word is final in determining what is right and what is wrong, in distinguishing between acts of righteousness and those of sinning. He rewards each soul according to what it earns, Who decides between His servants as He pleases, Who distinguishes between the wretch and the lucky, tormenting the first and rewarding the latter. Al-Hakam is the precise Arbitrator, the absolutely correct Judge Whose decision none can overturn, nor can anyone repeal His decree.
Al-Hakam is the One in Whose promise there should be no doubt at all, in Whose action there is no fault at all; He has decreed that the hearts must be contented and pleased with Him, that the souls must be submissive, obedient, to Him. He separates the truth from falsehood. In Surat al-Ana`m, we read: “Shall I then seek a judge other than Allah? He it is Who has revealed to you the Book (which is) made clear” (Qura’n, 6:114). In Surat Younus we read: “Follow what is revealed to you and persevere till Allah gives His judgment, and He is the best of judges” (Qura’n, 10:109). Other such references are: Then who calls you a liar with regard to the judgment after this? Is not Allah the best of judges? (95:7-8) Judgment is only Allah’s; on Him do I rely, and on Him let those who are reliant rely. (12:67)
There are many derivations from this word in various places throughout the Holy Qura’n. Among Allah’s judgment with regard to His servants is that everyone will receive the rewards of what he earns, and that his endeavor will be witnessed, noted, recorded, preserved; those who do good deeds will receive eternal bliss, whereas those who sin will receive eternal damnation. He makes righteousness the path to heaven and sinning the path to hell. Shurayh ibn Hani has said that his father Hani ibn Yazid said, “I came to see the Messenger of Allah once and he heard people calling me `Abu [father of] al-Hakam.’ He said to them, `Al-Hakam is Allah! Why are you named like that?!’ I said to him, `Whenever my people dispute with one another, I judge between them to the satisfaction of both disputing parties.’ The Prophet then asked me if I had any sons. `Yes. They are: Shuray, Abdullh and Muslim, sons of Hani.’ `Who is their oldest?’ the Messenger of Allah asked me. I told him it was Shuray. He then said, `You are Abu Shuray,’ then he invoked Allah to bless me and my sons.” [6]
30. “Al-`Adl”
Allah has said, “Surely Allah enjoins the doing of justice and of good deeds (to others) and the giving to the kindred, and He forbids indecency, evil, and rebellion; He admonishes you so that you may be mindful” (Qura’n, 16:90).
`Adl means moderation; al-`adl is above oppressing or being inequitable to anyone in His decrees and actions. Rather, He grants everyone what is due to him; He puts everything in its right place; nothing ensues from Him except justice. He does whatever He pleases, and His decree regarding His servants is carried out.
In Surat al-Ana`m, the Almighty says, “And the word of your Lord has been accomplished truly and justly; none can change His words, and He is the Hearing, the Knowing” (Qura’n, 6:115). He enjoins justice and equity and says the following in Surat al-Nisa’ (Women): “When you judge between people, you should judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing” (Qura’n, 4:58).
There are many traditions narrated about the Messenger of Allah pointing out to `adl and highlighting the status of those who act upon it. One of them is his saying, “There are seven types of people whom Allah will shade on a Day when there will be no shade except His: a just imam, a young man who grows up adoring Allah, a man whose heart is always attached to mosques, two men who love one another for the sake of Allah: they meet and they part only accordingly, a man sought by a woman of prominence and beauty [for illicit sex] and to whom he says, `I fear Allah,’ a man who pays charity and hides his action, so much so that his left hand does not know what his right hand gives away, and a man who mentions the Name of Allah for the sake of remembering Him while his tears overflow.” This tradition is recorded by al-Bukhari and Muslim and is quoted on pp. 164-165, Vol. 3, of Al Targheeb wal tarheeb, and on p. 30 of Qabasat min hadi al nubuwwah.
31. “Al-Lateef”
Allah has said, “… surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise” (Qura’n, 12:100).
“Al-Lateef” is one of Allah’s Attributes derived from extreme kindness and compassion in a way which no human faculty can ever fathom. Al-Lateef continuously pours His blessings unto His servants; His actions are good and beautiful. This Attribute also means: the One Who cannot be sensed by human senses or those of all other beings, Who knows hidden and minute matters. Al-Lateef has combined in Him terse and wise compassion as well as minute and detailed knowledge of all affairs and of the means to make them reach whomsoever He pleases from among His creation.
Al-Lateef pleases His servants when He removes the clouds of His wrath away from them, the One Who is compassionate towards His servants even in matters related to His decree; He knows all hidden matters. He is the One Whose knowledge encompasses everything minute regarding all facts. His will is carried out, the will whereby He protects His creatures. He knows the most intricate of details relevant to interests and their obscurities; He gently makes them reach their destinations. He is Most Kind and Compassionate to His servants even when they are not aware of it; He manages their affairs and wishes everything good for His servants. He desires their ease and makes for them the means of righteousness and goodness attainable. He eases everything difficult, Who joins everything broken. Allah has said, “Does He not know, being the One Who created (everything and everyone)?! He knows the subtleties, the One Who is ever-Aware (of everything)” (Qura’n, 67:14).
One of the signs of His kindness towards His servants is that He has given them more than enough and required them to do less than what they can, thus making the achievement of eternal happiness attainable by easy endeavor during a short period of time, i.e. one’s life-span, which is too short to be compared with the eternity of the hereafter.
Al-Lateef has conceived everything within the framework of its own antithesis. Allah, for example, hid for prophet Joseph the prominence of authority in the garb of slavery till he himself eventually came to say: “… surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise” (Qura’n, 12:100). A man was taken once to prison although he was innocent of the charge, so he kept repeating Joseph’s invocation saying, “… surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise” (Qura’n, 12:100). A young man came to him during one night and said to him, “Stand up so that I may get you out of your jail.” The man asked the youth how he could get out since the doors were all locked, but the youth ordered him for the second time to stand up. He walked with the young man till he got out of town, then he said to him, “Recite: `Surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise” (Qura’n, 12:100).
32. “Al-Khabeer”
The Most Exalted One has said, “Vision does not comprehend Him, while He comprehends all vision, and He knows the subtleties, and He is the Aware” (Qura’n, 6:103).
Al-Khabeer is one of the Attributes of Allah, and it means: the One Who knows everything and from Whose knowledge nothing at all escapes. He knows the essence of everything and is acquainted with the truth in its regard. Al-Khabeer is familiar with the most intricate matters; He knows the ailment and its remedy.
Al-Khabeer knows the innermost of everything; nothing takes place in His domain without His knowledge; no atom moves nor stands still, nor a soul is upset or eased, except that He knows about it. He is the One from Whose knowledge nothing in the earth or in the heavens is hidden; nothing moves in the heavens or in the earth except that He knows about its final resting point or destination.
Scholars have distinguished between al-Khabeer and al-`Aleem. The first connotes knowledge, but when knowledge is applied to hidden matters, it is then called khibra, and the One Who knows it is called al-Khabeer.
The Almighty has said, “What?! Do you think that you will be left alone while Allah has not yet ascertained those of you who have struggled hard and have not taken anyone as an adherent besides Allah and His Prophet and the believers?! Allah is Aware of all what you do” (Qura’n, 9:16). Anyone who has a certain need about which he likes to ask Allah for something should recite the verse saying “Does He not know, the One Who created?! He knows the subtleties, and He is the Aware” (Qura’n, 67:14) repeatedly till he falls asleep.
33. “Al-Haleem”
Allah has said, “… certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing” (Qura’n, 3:155).
“Al-Haleem” is an Attribute of the Almighty derived from the root word hilm which means: taking the time to do something. It also means care, attention, and sensibility. Allah’s hilm is His postponement of chastising those who deserve to be chastised, so He delays the penalty of some of those who deserve it. After that, He may penalize them or overlook their faults. Or He may swiftly penalize some of them. He witnesses the transgression of transgressors and the disobedience of those who disobey Him without being provoked by anger or overwhelmed by wrath, and He does not rush to penalize despite His ability to do so. Allah has said, “Had Allah destroyed men on account of their iniquity, He would not have left on earth a single creature” (Qura’n, 16:61).
Al-Haleem does not bring about a swift vengeance; had He intended to effect revenge at a later time, He would have been called spiteful, vengeful, and if He does not intend to seek revenge at all, then surely He is Forgiving. He can also be called al-Haleem if He does not intend to seek revenge at all provided He does not declare His intention. If He does declare it, He then is called Forgiving. Al-Haleem quite often overlooks sins and covers up shortcomings. He forgives after having covered up. He safeguards His affection for His servants. His promise is good. He fulfills His promise. Al-Haleem shields those who indulge in sins with His forgiveness, Who pardons those who violate His laws, Who is not slighted by the rebellion of the rebellious, and no oppression of any oppressor can ever provoke Him.
The Holy Qura’n has described some of Allah’s messengers as Haleem; for example, Abraham, the Friend of Allah, is described as, “… most surely Abraham was very tender-hearted, forbearing” (Qura’n, 9:114), and in Surat Hud, he is praised likewise: “Most surely Abraham was forbearing, tender-hearted, oft-returning (to Allah)” (Qura’n, 11:75). The Holy Qura’n states the following in Surat al-Saffat about Ishmael “So We gave him the glad tidings of a boy [Ishmael] possessing forbearance” (Qura’n, 3:101). ilm is a gracious and a noble attribute, so much so that one tradition recorded in Al-Athir cites the Messenger of Allah saying, “Hilm is the master of all good conduct.” It also records another such tradition saying, “One who is Haleem is almost on the same footing with Allah’s prophets.” Hilm enjoys a high status and esteem despite the abundance of one’s sins and the repetition of one’s repentance.
Allah has said, “Allah does not call you to account for what is vain of your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing” (Qura’n, 2:225). He has also said, “The seven heavens declare His glory and the earth, too, and those who are in them, and there is not a single thing but glorifies and praises Him, but you do not understand their glorifying; surely He is Forbearing, Forgiving” (Qura’n, 17:44).
A forbearing and munificent person, then, is one who often forgives the sins and conceals the shortcomings. He is the one who forgives after shielding one’s sins, who safeguards his compassion, who is true to his word, who forgives those who break his law, who is not stirred by the rebellion of transgressors, nor is he provoked by oppression. Allah’s Munificence regarding the sinners is great: “… and He is the Most High, the Great” (Qura’n, 2:255).
It is narrated that Abraham saw a man committing a sin, so he prayed Allah to cause him to perish, and so it happened. He saw a second and a third, and he repeated his plea, and they, too, perished. Then he saw a fourth and invoked Allah likewise to annihilate him. It was then that Allah inspired him, “O Abraham! Stop! If We were to annihilate each one of Our servants who commits a sin, then only a small number will survive; but if one sins, We give him a respite; if he repents, We accept his repentance, and if he persists, We postpone his penalty knowing that he cannot escape from Our domain.”
It is also narrated that a young man used to commit many sins, and he used to persist in sinning; nay, he even used to repent and immediately go back to sinning. Having done so quite often, he was addressed by Satan thus, “For how long will you keep sinning and repenting?” Satan wished that Allah would cause that man to lose hope in His mercy and become despondent. When night came, the man performed his ablution and offered two reka`ts, then he raised his eyes to the heavens and said, “O You Who protects the righteous against sinning, Who safeguards those who are protected from sinning, Who makes the righteous what they are! If You neglect me, You will find me losing heart; my forelock is in Your hand; my debts are before You! O You Who changes the hearts! I invoke You to keep my heart firm on following Your creed!” Allah, thereupon, said to His angels, “O angels of Mine! Have you all heard his statement? Bear witness, then, that I have forgiven all his past sins and safeguarded him against sinning for the rest of his life.”
