الْأَسْمَاءُ الْحُسْنَىٰ (The Beautiful Names of Allah)

الْبَصِيرُ

It is interesting to see some names coming in pairs and some in strings, all having some association with each other or having similar meanings i.e.  Ø§Ù„ْخَالِقُ، الْبَارِئُ، الْمُصَوِّرُ  while  Ø§Ù„سَّمِيعُ and  Ø§Ù„ْبَصِيرُ have some association as they are to do with the senses.

Translation

الْبَصِيرُ  is translated as The All-Seeing and The All-Perceiving. 

Definition

The One Who sees all human matters and nothing is removed or distant from Him, not even under the earth. Ibnul Qayyim (Rahimahullah) gives an example of an ant hidden on a black stone on the darkest of nights which Allah ta’ala can see. 

Allah ta’ala can see even the most hidden matters which human beings with their science and microscopes cannot see. Allah ta’ala knows and can see all the actions and conditions of all the Makhlooq and not just human beings. 

In the Qur’an

It is mentioned 42 times in the Qur’an in different ways.

Allah ta’ala can see everything and it is not limited or exclusive.

وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

Fear Allah and beware that Allah observes your actions. [Surah Baqarah: last part 233]

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

and He is with you wherever you are. Allah is aware of all your actions. [Surah Hadeed: 4]

Vision/Sight

Allah ta’ala has given all of Makhlooq some type of vision and it is a very great Ni’mah. Allah ta’ala says in the Qur’an, 

 Ø£ÙŽÙ„َمْ نَجْعَلْ لَهُ عَيْنَيْنِ  - Have We not given him two eyes to observe?

وَلِسَانًا وَشَفَتَيْنِ - One tongue and two lips to control it? [Surah Balad: 8-9]

It is mentioned in a Hadith,

“Allah said, ‘If I deprive my slave of his two beloved things (his eyes) and he remains patient, I will let him enter Paradise in compensation for them.’” [Bukhari]

Of all the senses we are blessed with, sight is the most important, so important that Allah ta’ala made them so that they are protected by eyelids, eyelashes and eyebrows, all fitted in the face between hard bones to protect the soft, delicate eyes. With them Allah ta’ala gave us the means to see different colours and creation. 

Concept of Perception

The concept of perception i.e. some types of dolphins and other animals which are almost blind rely on other senses such as hearing through sound which bounce off objects by which they perceive what the objects are. Blind people also have some type of ability to perceive through other senses and body parts. 

Two words come from Baseer

•    Baseerah – to see spiritually i.e. when a person has Taqwa and Qalbi Saleem they have the Noor of ‘Ilm in their hearts and they perceive things differently.

•    Basaarah – to see with the physical eyes

Therefore the concept of perception is not just to do with seeing with the eyes but also through other senses and in other forms.

Vision of Allah ta’ala

One of the points which come up in the discussion of this name is that we can perceive so many things of the Dunya and we can look at the sky and see the stars which are so many light years away with our naked eyes without telescopes but we cannot see Allah ta’ala while He can see us. 

Musa AS asked to see Allah ta’ala and he fainted when Allah ta’ala made apparent to him just a glimpse of something from behind many curtains,

 
وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ ۚ قَالَ لَنْ تَرَانِي وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ

When Musa came to Our appointed place and his Rabb spoke to him, he asked: "O my Rabb! Give me power of sight to see You." He answered: "You cannot see Me. Look at the mountain; if it remains firm in its place then soon you might be able to see Me". When his Rabb manifested His glory on the mountain, it turned into small pieces of fine dust and Musa fell down unconscious. When Musa recovered he said: "Glory be to You! Accept my repentance and I am the first of the believers." [Surah Al-A’araaf: 143]

In Surah Al-An’aam (verse 103) Allah ta’ala says, 

لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

No vision can grasp Him while He grasps all visions. He is the Subtle, the Aware.

Allah ta’ala’s sight is beyond all of Makhlooq’s ability to see. Our eyes can see many things, near and far, but Allah ta’ala has kept Himself hidden and only in the Aakhirah will we be able to see Him and even then to what extent is a different matter.

Some Scholars says لَا تُدْرِكُهُ الْأَبْصَارُ means, we cannot only not see Him visually and physically, but also we cannot understand or comprehend Him. He is above and beyond everything and He cannot be perceived even through our intelligence, however Allah ta’ala is meant to be perceived and felt in the heart.  

A rough translation of a Persian poem says,

“You come into the heart, I do not understand and this is Your recognition.” 

Philosophers, intellectuals and spiritual people spent their whole lives reaching this conclusion that we cannot understand the reality of Allah ta’ala, neither in His Dhaat nor in His Sifaat. We can however experience it even though it is in a very limited way. 

Mawlana Rumi (Rahimahullah) said in a theoretical dialogue, “O Allah, You are so immense, bigger than the universe. How can You come into my heart? How can I fill you in my heart as You are so Big and my heart is so small?” Allah ta’ala’s response comes, “Your eyes are so small but you can perceive the world, so can you not feel Allah in your small heart?”

Therefore we are limited however at the same time Allah ta’ala has given us the ability to feel and realise that we cannot understand and that is the recognition (as was mentioned in the introduction) – To realise you cannot recognise Allah ta’ala, that is actually recognising Him. 

Allah ta’ala owns our ability to hear and see

Allah ta’ala says in the Qur’an, 

أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ - or Who owneth hearing and sight; [Surah Yunus: part of verse 31]

Allah ta’ala gave us these faculties of hearing and seeing and He can also take them away. It is human nature to behave differently when being watched or observed i.e. a teacher being observed how she teaches or knowing there is a camera in a store. Therefore when we know this trait of Allah ta’ala and have the awareness that Allah ta’ala is watching us and it becomes part of our psyche then it will be a deterrent to His disobedience and improve the quality of our good deeds. 

Story: Someone is watching

A thief left his son as guard while he climbed a tree to pick some fruit. As soon as he climbed up, the son said, “Someone is watching” so he climbed down only to find no one there. He climbed up again and the same thing happened. After a few times he asked his son who was watching and the son said “Allah is watching.”

Story: 'Umar RA & the milk seller

‘Umar ibn al-Khattab RA used to patrol the streets of Madeenah at night. One night while on patrol he overheard a conversation between a woman who sold milk and her daughter. The mother told her daughter to mix that milk with some water and she replied that the Ameerul Mu’mineen had prohibited people from doing this. 

The mother then told her that Ameerul Mu’mineen was not there to see so to go ahead and mix some water in the milk. The girl told her mother that even if ‘Umar RA was not there, Allah ta’ala was watching. ‘Umar RA left and thereafter sent a proposal for the girl’s hand in marriage to his son and she became the grandmother of the great leader, ‘Umar bin ‘Abdul ‘Azeez (Rahimahullah). 

Another story was regarding Shaykh Ashraf Ali Thanwi (Rahimahullah) who was once travelling on a train with extra baggage and therefore needed an extra seat. The guard told him not to worry about paying for the extra seat however the Shaykh said the train did not belong to the guard and so he cannot take that decision and one day Allah ta’ala will question them about it.

Mufti Shafi’ (Rahimahullaah) was once travelling on a train and had to sit in a higher class cabin due to no seats being available. He thought he would pay the extra fare to the conductor when he arrived however the conductor never came. Upon reaching his destination he found out how much extra he had to pay, then bought a ticket for that amount and then tore it up. The ticket officer was surprised at this and asked why. Mufti Shafi’ (Rahimahullah) explained and he was told he shouldn’t have bothered as no one would have known. At this Mufti Shafi’ (Rahimahullah) said no human knew but Allah ta’ala knew.

Counsel

We should have certainty that Allah ta’ala is الْبَصِيرُ and is watching. This will protect our hearts, thoughts and actions. Contemplate on the verse, 

أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَىٰ - Does he not know that Allah is observing all things? [Surah Alaq: 14]

We should also inculcate this concept in our children.

Source

الْحَكَمُ

Translation

الْحَكَمُ is translated as The Judge and The Arbitrator.

Definition

It is One Who Decides and Whose decisions cannot be rejected.

وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا - and He does not let anyone share in His command. [Surah Kahf; 26]

All decisions come from Allah ta’ala - regarding the entire universe, eternity, our temporary lives, our Rizq, life, death, peace and love, difficulties we will go through, children etc. 

In the world Allah ta’ala decides between truth and falsehood and in the Aakhirah He decides whether people are fortunate or unfortunate. Allah ta’ala’s decision is ongoing in the world on whether a person believes or disbelieves and follows the truth or not. 

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا ۚ

Say: Should I seek a judge other than Allah, when He is the One Who has revealed this Book (The Qur'an) with full details? [Surah An’aam: 114]

In the Qur’an

It is mentioned once in the Qur’an in terms of Allah ta’ala (the verse above).

Accepting Allah ta’ala’s Decree

For us when it comes to Allah ta’ala’s decree we should be content and this is the effect this name should have on us i.e. Allah ta’ala is The One Who decides, arbitrates and judges. 

The Prophet sallallaahu ‘alayhi wasallam said,

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

Therefore for a Believer it is a win, win situation where there is no loss through doing Sabr and Shukr. 

A lot of psychological problems like anxiety, depression, etc. can be alleviated if we accept the decree of Allah ta’ala. These problems are to do with questioning and not accepting His decree.

All decisions regarding anything that benefits or harms, lies with Allah ta’ala. In Surah Baqarah (part of verse 102) Allah ta’ala says,  

وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ -although they could harm none with it except with Allah's permission. 

Another point is that if Allah ta’ala decides / wills a difficulty to happen due to our own sins as a punishment, or due to Allah ta’ala wanting to increase our ranks, we know that it is the decree of Allah ta’ala and when we know this, it becomes easy for us not to judge, get upset or have bad feelings towards others. We should then turn to Allah ta’ala and not to people i.e. in Du’a we should call out, “O Allah, You are Al-Hakam. You are The Decider so decide in my favour in this difficulty.”

Sometimes we do not know what is best for us and only retrospectively realize that what happened was in our favour. We plan but Allah ta’ala is the best of planners. Therefore when things do not go the way we want especially when we have worked hard for something, then we should realize there must be Khayr in it and Allah ta’ala is The Decider. 

A Comprehensive Sifat

Scholars say this is a very high level and comprehensive Sifat of Allah ta’ala with a lot of meaning in it. A Haakim can only be that Being Who has perfect sight, hearing and knowing. So Allah ta’ala being  Ø§Ù„ْحَكَمُ incorporates other Sifaat of Allah ta’ala -  Ø§Ù„سَّمِيعُ الْبَصِيرُ الْعَلِيمُ

Counsel

We should have Yaqeen (Certainty) that all decisions come from Allah ta’ala and this should result in Itminaan (contentment) , tranquility of the heart. Those who do not accept the decree of Allah ta’ala do not have Itminaan. 

The Prophet sallallaahu ‘alayhi wasallam said,

“The strong believer is better and more beloved to Allaah than the weak believer, although both are good. Strive to do that which will benefit you and seek the help of Allaah, and do not feel helpless. If anything befalls you, do not say ‘If only I had done (such and such), the such and such would have happened,’ rather say: ‘Allaah has decreed and what He wills He does,’ for ‘if only’ opens the door to the work of the shaytaan.” [Muslim]

Therefore do not go back and revise your history. It can cause anxiety and depression. Even psychologists who study human behaviour say those who take out “If” out of their thinking are happier, balanced people. We accept worldly leaders and their decisions even if it is a leader we do not like and have not voted for. We should accept the decisions of Allah ta’ala as it is He Who makes the laws of the universe. 

*~~*~~*

الْعَدْلُ

Translation

الْعَدْلُ  is translated as The Just and The Equitable. 

Definition

The One Who is Just and from Whom just actions emanate. He is the epitome of justice and equity. The true meaning of  Ø¹ÙŽØ¯Ù’Ù„  is to be equal, to be proportioned. It connects with  Ø§Ù„ْحَكَمُ as a judge is supposed to be just. Both words are used in Surah Nisaa’ (part of verse 58),

أَنْ تَحْكُمُوا بِالْعَدْلِ - judge with fairness – i.e. you should judge with fairness in terms of people

The word اعتدال (I’tidaal) comes from this name. It means not to be excessive in any way, to be equal. 

عَدْل is not just equality in the external form but it includes the internal as well i.e. when a person says something or presents one’s self a certain way, then the way he is on the surface, is the way he should be internally, in the heart. It is to have equality/balance in the Dhaahir (External) and the Baatin (Internal) forms. There is no excess when dealing with anyone i.e. excessively nice or mean. The balance should be such that the deepest of love and the most extreme enmity cannot tip the scale. Unfortunately most of us do not have this عَدْل and even with our own children we are not equal. We are unfair and show favouritism and the balance tips over due to an emotional attachment. 

The Prophet sallallaahu ‘alayhi wasallam told parents to fear Allah ta’ala and to be fair with all their children. When we are affectionate with one child the others feel it.

It is part of Taqwa to be Just

Being just is a means to attain Taqwa. It is a spiritual condition of the heart and part of it is to have عَدْل which is to treat friend and foe with justice, and not to look at who did favours for us. We are often more loyal to people than to truth and justice. To have this trait of being just is an effective way of attaining Taqwa. In Surah Maidah (verse 8) Allah ta’ala says, 

اِعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ - Be fair, it is closer to God consciousness

We think Taqwa is to pray a lot and how we dress etc. but being just is also Taqwa. It is how we live and how we treat people even if it’s someone we do not like. If you want to know the true personality of a person, then do not look at how they treat their elders or people in power. Look at how they treat those below them i.e. the janitor at the workplace or helpers in the office, maids etc. A Muttaqee is a person who practices such عَدْل that no friendship or enmity can change it and it is fear of Allah ta’ala which leads to this. The more fear of Allah ta’ala, the less fear of people. Sometimes you have to choose the truth over a person you are loyal to and in doing so, you may lose the person but you still choose the truth. That is Taqwa.

‘Umar RA was known for عَدْل. He did not care if people liked him or not. He had great fear of Allah ta’ala and that is why people feared him, yet his fear of Allah ta’ala made him cry.

Two things are necessary to be a person of justice:

•    One has to be dominating - a decree is made and implemented which no one can go against.

•    One has to be Hakeem – to be able to judge with Hikmat and intelligence
 

One of the ways Allah ta’ala can punish a person is in a hidden way where the person does not realize he is being punished for some injustice he may have done. Their conscience will tell them that Allah ta’ala is showing His justice i.e. Poetic justice - they are getting what they deserve as they have been getting away with for too long. There is no true justice in this world. That will come in the Aakhirah, Allah ta’ala being   
الْعَدْلُ. 

Justice is Manifested through actions

Imam Ghazali (rahimahullah) says one cannot know one who is just without knowing his justice and one cannot know his justice without knowing his actions. Therefore justice is manifested through actions. 

Balance in the Creation of Allah ta’ala

To comprehend this Sifat we have to understand the actions of Allah ta’ala – To see the balance in the creation of Allah ta’ala from the heavens to the earth. Allah ta’ala tells us in the Qur’an to see again and again and we will find no faults or rips or weakness because of the harmony and regularity of the whole universe. When you see this you see the justice of Allah ta’ala i.e. there is  a balance, proportion in the whole universe, in the planets and how the earth is not too far or too close to the sun.  

Justice with Your own self (Nafs)

This is another concept of justice. How?

•    A person should show justice between his Nafs and his Lord – to keep Allah ta’ala’s rights and His pleasure over one’s own desires. Allah ta’ala takes precedence over anything else, to follow His commands and refrain from prohibitions. 

•    A person should stay away from all things which cause him physical and spiritual ruin. To be content and have Sabr and not to take responsibility which cannot be fulfilled. 

•    A person should be just between his Nafs and the rest of creation – to be a well-wisher for all creation and not to do any type of Khiyaanah in major or minor matters and to demand justice for one’s own self and for others i.e. as a mother to be fair to all children, male or female, as a teacher to be fair to all students etc. 

All this will balance the Nafs. 

Injustice cause Allah ta’ala’s Punishment to come

When a person is unjust, it affects all aspects of his life i.e. if he is a businessman, the business will be conducted in the wrong way for more money and sooner or later the injustice will affect his business as when a person does major injustice, Allah ta’ala will punish. It is mentioned in Hadith that when injustice becomes common the earthquakes, typhoons, epidemics etc. will increase. This is a physical result of Dhulm (Injustice). 

When injustice occurs and other people do not stop it they are also regarded as unjust (Dhaalim). It is mentioned in Hadith regarding a town that Allah ta’ala commanded Jibra’eel AS to destroy this town. He asked Allah ta’ala regarding a person in that town who worshiped Allah ta’ala constantly and Allah ta’ala told him to annihilate that pious man first, since he did not bother to guide his people.

Therefore we should not be complacent to injustice as we would also be regarded as unjust. 

The concept of being unjust is the opposite of عَدْل – the definition of being unjust is putting something where it does not belong and Dhulm is unrightfully possessing something; acting like you own something you don’t.

In the Qur’an

It is mentioned 22 times in the Qur’an.

  
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ - Allah commands doing justice, doing good to others [Surah Nahl: 80]

اِعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ - Be fair, it is closer to God consciousness [Surah Maidah: 8]

وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ - Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness. [Surah Nisaa’: 58]

In a Hadith it is mentioned that the first people to be under the shade on the Day of Judgement will be those who, when truth came before them they accepted immediately and when asked, they would spend their wealth and when they were asked to make a decision, they would decide with justice. 

Therefore this is an important trait; to have such sincerity that you decide for someone as though you were deciding for yourself on a major issue. When seeking advice from someone, it should be a person with certain traits and one of them is this one. 

Counsel

We have to practice justice and I’tidaal in all matters whether they are personal matters and interactions with people or business matters. Justice is not just in disputes but all matters i.e. to be just when we are eating, sleeping, talking, in our ‘Ibaadah, in our beliefs and actions, in our emotions, our relations and also with ourselves. We should not use our body in any un-Islamic activity. We should be balanced in times of difficulties by not saying words of ingratitude, not despairing or getting angry. We should be balanced in good times by not having Takabbur or be miserly. 

 
Therefore emotional balance, health, family balance and spiritual balance, this is all part of عَدْل and this is the counsel for us. 

*~~*~~*

اللَّطِيفُ

Translation

اللَّطِيفُ is translated as The Subtle, The Gracious and The Refined. It has a lot of meaning. Some names have overlapping meanings but have subtle differences.

Definition

That Being Who treats others well and with such compassion that a person does not even know / realise they are the recipient of such compassion. The One Who is giving that compassion takes care of the Asbaab to resolve issues from such places that the recipient does not realise. Allah ta’ala says in the Qur’an,

اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَنْ يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ

Allah is very Kind [Gracious] to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty. 
[Surah Shura: 19]

The word لَطِيف is used in two major ways in the Arabic language:

•    As above i.e. That Being Who treats others well and with such compassion that a person does not even know /realise they are the recipient of such compassion

•    That Being which is so subtle / refined that it cannot be perceived by the senses.

A beautiful point is made in the commentary: Allah ta’ala is لَطِيف  and His compassion is like water. It comes everywhere, fills all types of vessels, people use it in all different ways or waste it and it reaches all of creation. Allah ta’ala’s compassion is fluid and in all crevices and corners!

The word encompasses all these meanings. Yet another meaning is that لَطِيف is something subtle, so اللَّطِيفُ is that Being Who knows about the smallest things (very similar to الْخَبِيرُ which is next).

Another meaning is that Being Who wants good for all His servants and arranges the Asbaab for it i.e. He creates the means and ways for all things good in this world and the best of it is Imaan and Hidaayah. 

Yusuf AS said:

 Ø¥ÙÙ†Ù‘ÙŽ رَبِّي لَطِيفٌ لِمَا يَشَاءُ Ûš إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ 

Indeed, my Lord is Subtle in what He wills. Surely He is the One Who is the Knowledgeable, the Wise.[Surah Yusuf: 100]

This was said when he was speaking to the prisoners in jail, describing Allah ta’ala as لَطِيف. 

The commentary spends a lot of time on discussing Surah Yusuf as all the episodes within it are a reflection of this name. Allah ta’ala plans and determines as He wishes and it is beyond our perception and understanding. In the episodes in Surah Yusuf, something would happen and that would become the means to something else. Something bad like Yusuf AS’s brothers throwing him in the well led to something good. Allah ta’ala being اللَّطِيفُ saved him and sent him to the house of the ‘Azeez of Misr. The brothers intended something and Allah ta’ala used their plotting and transferred it to something positive. 

Another example is that of Zulaykha when she wanted Yusuf AS humiliated by sending him to jail however Allah ta’ala being  Ø§Ù„لَّطِيفُ  took him out and made him a minister in Misr. The brothers of Yusuf AS wanted to separate father and son as their father loved Yusuf AS the most but Allah ta’ala being اللَّطِيفُ gathered them all together in the end. 

Therefore this one of those names of Allah ta’ala which seems mysterious and hard to explain. It has these subtle elements which works in subtle and mysterious ways and not straightforward like الْخَالِقُ. On a basic level all the names i.e. knowing, having power over everything etc. mean the same thing but they have different tones and colours, so for a blue there are different shades of blue. Similarly, though the names sound similar to each other they have different shades. 

In the Qur’an

It is mentioned 7 times in the Qur’an in the context that nothing is hidden from Allah ta’ala. In the following verse of Surah Mulk, Allah ta’ala mentions Himself i.e. The One Who created everything, does He not know? 

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

Would He not know, Who has created them? He is the Knower of finest mysteries, and aware of everything.
[Surah Mulk: 14]

He knows even the minutest detail. He knows the subtle matters and the greater matters, the universe, human beings and every act we do, good or bad which will be compensated in the Aakhirah. When a person realises this in the heart, then they will be careful about their actions.

Another place it is mentioned is in Surah An’aam, verse 103:

 Ù„َا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ Û– وَهُوَ اللَّطِيفُ الْخَبِيرُ

No vision can grasp Him while He grasps all visions. He is the Subtle, the Aware.

Allah ta’ala is so subtle that a person cannot perceive Him yet He can perceive everything. 

“You will find God in the detail”

Another way this name is used is that He is beyond perception and understanding. He works in a mysterious and subtle manner. There is a saying of a scientist, “You will find God in the detail” i.e. you will wonder when looking into the details under microscopes and in the laws of gravity and the laws of nature. Looking at these things a person will find Allah ta’ala. 

Counsel

Allah ta’ala is compassionate to people and makes it easy by granting means so we should also adopt this and make ways and become the means to make it easy for people and this is part of compassion. There is a saying in English, “Give a man a fish and he will eat for a day. Teach him how to fish and he will eat for a lifetime.” Part of being  Ù„َطِيف  is giving people the means and ways to earn a living i.e. offer a job or help look for work. Therefore compassion by giving others the means to do good, to find Khayr and be better. 

*~~*~~*

Source

الْخَبِيرُ

Translation

الْخَبِيرُ  is translated as The Inner-Aware and The Reality-Knower. It comes from Khabr i.e. knowledge, information or news about things. 

Definition

Imam Ghazali (Rahimahullah) says الْخَبِيرُ  is that Being from whom nothing is hidden and without Whose command nothing can happen. It is very similar to الْعَلِيمُ. The difference is that الْعَلِيمُ is focused more on the internal matters and الْخَبِيرُ  is more in the broader sense i.e. news about everything that is going on, everything that is not yet discovered, thoughts going on in heads etc. therefore internal and external.

In the Qur’an

It is mentioned 45 times in the Qur’an and often paired with other similar meaning names.

وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ - Allah is well aware of all your actions. [Surah Aali ‘Imraan:180]

الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ

Praise be to Allah to Whom belongs all that is in the heavens and the earth! To Him be praise in the hereafter. He is the Wise, the Aware. [Surah Saba: 1]

It is a very comprehensive word with other words included in it i.e. السَّمِيعُ الْبَصِيرُ. 

There is not much counsel on this name however we should not regard anyone as خَبِير and this part of our Aqeedah that no one has knowledge of the seen and unseen of all matters, not even the Prophets. We should have certainty regarding Allah ta’ala’s knowledge of all things. Luqman AS advising his sons on the beliefs regarding Allah ta’ala said, 

يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ ۚ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

Luqman further said: "O my son! Allah will bring all things to light, be they as small as a grain of a mustard seed, be they hidden inside a rock or high above in the heavens or deep down in the earth. Allah is well aware of all things to their finest details [Surah Luqman: 16]

*~~*~~*

الْحَلِيمُ

Translation

الْحَلِيمُ  is translated as The Forbearing and The Calm-Abiding. 

This is a trait that human beings can share in as we can be forbearing and tolerant. 

Haleem is one who shows Hilm, (softness) and not punish and take revenge. Forgiving is part of Hilm (forbearance) and to forgive to such an extent that anger cannot exclude the softness i.e. even if angry, the gentleness is not lost. So it does not mean that a person cannot get angry, they can. Allah ta’ala does get angry. Humans who are Haleem do get angry but it does not remove or decrease the softness and gentleness. This is very important because anger is not something one can eliminate. It can be controlled and one way to control it (manage it) is to work on this trait of Hilm.

الْحَلِيمُ is that Being Who can see His servants rejecting and disobeying Him but still He does not punish them immediately even though He has the power to punish. He gives them opportunities to make Tawbah again and again and in fact hides their faults from people and forgives them. 

Allah ta’ala bestows many Ne’mat despite people’s sins and that is also a type of Hilm. The softness does not decrease despite the sins. 

In Surah Ahzaab (verse 51) Allah ta’ala says, 

وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ ۚ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا

Allah knows all that is in your hearts; for Allah is All-Knowing, Most Forbearing.

Here it is paired with عَلِيم as Allah ta’ala has complete knowledge of everything and He can punish people immediately but He has complete Hilm and He overlooks and forgives.

This is a very beautiful trait for which we should make Du’a for. 

Trait we can share in

This is a trait we can share in. Allah ta’ala shows so much Hilm despite our disobedience that we should also show Hilm to those who go against us. When we are forbearing, forgiving and we overlook things (i.e. someone with a big heart) then we are people of Hilm. We should inculcate it and show Hilm towards others as we would want Allah ta’ala to be Haleem towards us. We cannot expect Hilm from Allah ta’ala if we do not show it to others. 

In the Qur’an

It is mentioned 11 times in the Qur’an. In Surah Baqarah (part of verse 235), Allah ta’ala says, 

وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ - Bear in mind that Allah is Forgiving, Forbearing.

Allah ta’ala has knowledge of everything and despite that He is Haleem and we find out something small about someone and we are angry and hard hearted and we do not forgive them.

Trait of Hilm beloved to Allah ta’ala

This trait is beloved to Allah ta’ala. In a Hadith the Prophet sallallaahu ‘alayhiw asallam said to someone,

إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ الْحِلْمُ وَالْأَنَاةُ

“You have two characteristics beloved to Allah: forbearance and deliberation.” [Bukhari]

الْأَنَاةُ – to deliberate, not to be rash in decisions.

How can a person gain Hilm?

•    Be forgiving – to conscientiously think I want Allah ta’ala to forgive me and I will forgive others. After some time it becomes easy and part of one’s nature and personality.

•    To control anger – to hold / manage / control one’s emotions. There are many ahadith regarding anger:

“A man said to the Prophet, ‘Give me advice.’ The Prophet, peace be upon him, said, ‘Do not get angry.’ The man asked repeatedly and the Prophet answered each time, ‘Do not get angry.’”[Bukhari & Muslim]

A person has to have Hilm and Tahammul (to be able to carry burden i.e. to forgive, overlook)

*~~*~~*

Source

الْعَظِيمُ

Translation

الْعَظِيمُ  is translated as The Magnificent, The Supreme Glory and The Most Grand. 
We should try to understand the Haqeeqat of this name as we say سُبْحانَ رَبِّيّ الْعَظِيْم  in every Ruku’ of every Rakat in every Salaah. 

It comes from ‘Adhmat (greatness). Kabeer is “Big” and Adheem is “Big / Immense” but in terms of greatness, respect, magnitude, glory etc. 

Definition

It is that Being Who is higher than the limit / parameter of the mind i.e. beyond our Aql, and the reality of His Adhmat is impossible to imagine.

We are left realising our own weakness in understanding His Adhmat even though we know He is عَظِيم however we try to understand as was discussed in the introduction to get a weak understanding which is better than no understanding. 

Allah ta’ala in His Dhaat and Sifaat is عَظِيم and nothing can compare to it. He is عَظِيم in all His names – His hearing, seeing, knowledge etc. and that is why we see this trait paired with many other traits. Therefore His being  Ø§Ù„ْعَلِيمُ السَّمِيعُ الْبَصِيرُ has a level of Adhmat. The word عَظِيم is an adjective for all the Sifaat of Allah ta’ala. 

His Adhmat never fades. In the world we see the rank and greatness of people ending but the greatness of Allah ta’ala never ends and will never end. He is عَظِيم whether people believe in Him or not and whether people view Him as great or not. He does not need people to regard Him as great unlike important people in the world who need other people in order to be great. 

We cannot understand His Adhmat because we use the standard and parameter of Makhlooq i.e. if we saw a great teacher in the Masjid who has people carrying his things for him, we think he is being treated like a king and so we are comparing one thing of the Dunya with another and there is no standard for Allah ta’ala. His standard is so great that it surpasses the standard and parameter s defined by human beings. In Surah Nooh (verse 13) Allah ta’ala says,

مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا - What is the matter with you that you do not regard the greatness of Allah.

Nooh AS is talking to his people and this is for all humanity. We can never understand the greatness of Allah as it should be understood. 

Etiquette of  Ø§Ù„ْعَظِيمُ

It is against the Adhmat of Allah ta’ala to equate someone or something to the level of Allah ta’ala i.e. saying to someone, “Only you and Allah know” or you tell something to someone and say, “You are the only one who knows except Allah” even though technically we are not putting the person on the level of Allah ta’ala. We do not think it in our hearts and we should not say it in words either. It shows lack of Adab to the Adhmat of Allah ta’ala. 

In the Quran

It is mentioned 9 times in the Qur’an. One is in Aayatul Kursi at the end - وَهُوَ الْعَلِيُّ الْعَظِيمُ

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ - So exalt the name of your Lord, the Most Great. [Surah Waaqiya:96]

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ - Allah! There is no god but Him. He is the Lord of the Mighty Throne.
 [Surah Naml: 26] – sometimes the Arsh is also called عَظِيم. 

Creation - a Sign of Allah ta’ala’s Adhmat

All of creation and the whole universe are the evidence of the Adhmat of Allah ta’ala. We cannot directly know it but know it through His creation when we reflect on certain Sifaat of Allah ta’ala. The movements of the planets, the millions of stars, the earth revolving around the sun at the speed of 1,670 kilometers per hour all shows the Adhmat of Allah ta’ala. It is hard to understand atheists. How can one not believe there is a God after looking at the universe? 

Allah ta’ala says in Surah Mulk (Verses 3-4),

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ

The One Who created the seven heavens, one above another, you will not see any flaw in the creation of the Compassionate. Look once again, do you see any flaw?

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

Then look still another time, yet again your sight will come back bewildered, and feel exhausted.

The whole universe is so complex yet so well connected and complete that people can look and study and become exhausted and realise there is still so much more and not understand it and this is all pointing towards the Adhmat of Allah ta’ala and if we cannot understand the creation of Allah ta’ala how can we understand Allah ta’ala Himself? 

Then there is the human body regarding which Allah ta’ala mentions in places in the Qur’an telling us to look at our own bodies in which we will find signs i.e. the growth of the child in the mother’s womb. Both these sciences of astronomy and biology can become the means of finding the Adhmat of Allah ta’ala however  His Adhmat is not restricted to any one field and a person does not need to know Arabic or study Qur’an and Hadith (though this helps). With a good intention and with the heart and eyes open, everything leads to the Adhmat of Allah ta’ala and the Dunya becomes low / humiliated. We see people who are very close to Allah ta’ala (Aarif-billaah), in their eyes the things of the Dunya have no value even though they utilize it. 

There is a story mentioned about a Scholar (or writer) who met a Zaahid (Hermit) living on the outskirts of the town. He asked the Zaahid why, when people know the Adhmat of Allah ta’ala, still do not draw close to Him. The Zaahid replied that it is because they have a broken relationship with Allah ta’ala, meaning they have weak Imaan or do not pray or are involved in sin. 

Therefore even though people know the Adhmat of Allah ta’ala it does not translate into a close relationship with Him because they love the Dunya. It is mentioned in Hadith that love of the Dunya is the ruin of all things. Everything can be traced back to Hubb-Dunya i.e. desire for prestige, status, wealth, etc. The Dunya is the home of sin. A person who is truly intelligent (not IQ intelligent but spiritually intelligent) will take the love of the Dunya out of his heart and this does not happen overnight. It takes effort and thereafter the person will pay attention to the Adhmat of Allah ta’ala and do those things which build their relationship and closeness with Allah ta’ala. 

We should know with certainty that Allah ta’ala is الْعَظِيم. Even though we know it and believe in it, we look towards the Dunya. We say سُبْحانَ رَبِّيّ الْعَظِيْم in Ruku’ however it is not in our hearts. We are overwhelmed and have feeling of Adhmat when we look at mansions, nice cars, wealthy lifestyle etc. because we think they are عَظِيم however we should view it all as Hakeer (lowly) even though it is hard to do so when we are surrounded by it. We often do not realize the glitter and glamour of the Dunya is seeping into the heart. 

How did people of the past attain the Adhmat of Allah ta’ala in the heart? 

There is story about a religious man whose habit when he saw a big building to say, “This was dirt and now it is standing dirt (i.e. the building) and it will once again become dirt.”

This is so true, as it started out as dirt and then became a fancy building but will end up once again as dirt and that is the reality. It is temporary. When we think like this then the feeling of being impressed or overwhelmed will disappear. 

Tarbiyat of Children 

Children especially become impressed and overwhelmed with the Dunya i.e. places of entertainment, malls etc. We should be verbal regarding this with our children as people of the past were.

There was a king in India known to be strong and intimidating. During his rule there was a famous Scholar known as Shaykh Kutubuddeen who had a son called Nooruddeen. The son narrates that once the sultan was passing through the area where they lived and though people came out to see the royal procession, the Shaykh did not do so. When it came to the attention of the sultan, he summoned the Shaykh to his court. Both father and son arrived and Nooruddeen, being young, was overwhelmed by the beauty and aura. His father noticed his son being affected and said in a strong, firm way, “Al ‘Adhmatu lillaah” (All greatness is with Allah.) It had an immediate effect on Nooruddeen and the feeling of awe vanished and the people of the court who had seemed so important and impressive, became to him like a herd of goats. 

All Greatness belongs to Allah ta’ala

Therefore the Adhmat of Allah ta’ala is very empowering as all the names of Allah ta’ala are, and the people do not have any  power over us whether the power is physical, emotional or psychological. Some people have this strategy of making other people feel weak and powerless but all power and greatness belongs to Allah ta’ala. We should know this with certainty as especially in this day and age we fear what people say and think and we get overwhelmed by wealth, technology and power. All greatness belongs to Allah ta’ala. It is not with any person or system and we should have this realisation that people are just humans and acting like something they are not and Allah ta’ala says in the Qur’an, 

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ

You should know that the life of this world is only play and amusement, a show and boasting among yourselves, a quest for greater riches and more children. [Surah Hadeed: 20]

Counsel

•    Not to have Adhmat for Ghayrullah (anything other than Allah ta’ala) and one of the aspects of having the Adhmat of Allah ta’ala is following His commands. The more Adhmat of Allah ta’ala one has, the more likely the person is to follow all the commands of Allah ta’ala’s. 

•    Using the Adhmat of Allah ta’ala in Du’a. The Prophet sallallaahu ‘alayhiw asallam used to say in times of fear, anxiety, sadness or difficulty the following (Known as Dua-e-Karb),

لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيمُ الْحَلِيمُ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ

In this Du’a عَظِيم is used once for Allah ta’ala and once for the Arsh. 
We should also use this name in Du’a especially in times of fear, humiliation etc. 

•    We should keep in mind the meaning when we say the name in Ruku’.

*~~*~~*

الشَّكُورُ

Translation

الشَّكُورُ  is translated as The Most Grateful and The Most Appreciative. 

It comes from Shukr, to be grateful or appreciative. It is strange why Allah ta’ala is called الشَّكُورُ when He wants people to show gratitude. It is because He is appreciative what human beings do for His sake.

Definition

It is that Being Who in return for a little obedience, gives multifold and for deeds of a meager lifetime, He gives unlimited and multiple levels of Ni’mah in this world as well as eternal Ni’mah i.e. Jannah. So He gives more reward than what we deserve and overlooks deficiency in quality and also sins. 

No Good deed is too Small

We do not know what level of reward Allah ta’ala will grant us for a seemingly small good deed done with sincerity. The Prophet sallallaahu ‘alayhi wasallam said,

“Do not regard any good deed as insignificant, even meeting your brother with a cheerful face.” [Muslim]

In another Hadith the story of a woman of bad character is narrated,

“A prostitute had once been forgiven. She passed by a dog panting near a well. Thirst had nearly killed him, so she took off her sock, tied it to her veil, and drew up some water. Allah forgave her for that.”
[Bukhari & Muslim]

Allah ta’ala appreciated her gesture i.e. He was الشَّكُورُ when He forgave her sins and gave her Jannah. 

Shukr (Gratitude)

There are different levels/stations (Maqaam) in our spiritual journey which a person should reach and become firm on. Of these Maqaam, one is of Sabr (Patience) and one of Shukr (Gratitude). They go together and both are Waajib (Necessary). 

There are three elements in Shukr:

1.    Iqraar (admission) – to realise and acknowledge that everything Allah ta’ala has granted you is through His grace and bounty. 

2.    To have love for Allah ta’ala when we make Iqraar. 

3.    Then when that loves comes, it leads to obedience.

When these three emotions become deeply embedded in the heart then in the terminology of the Ulama, that person has obtained Maqaami Shukr and the base of it is Iqraar – to realise and acknowledge. Without the base the other two steps will not develop in the heart. Iqraar can only come from one’s own self as one can look at situations in a positive way or a negative way. When something bad happens, to look at all the good in one’s life and say, “Alhamdulillah” is positive i.e. to think that Allah ta’ala is Kind even when one is going through difficulty when Shukr is hard to do and it is painful. For example when losing a loved one, to say Alhmdulillah for the opportunity to know, live and love that person. When we see things in this positive way and we make Iqraar then the other two steps become easy i.e. love and obedience to Allah ta’ala will get stronger. 

Tarbiyat of Children

Children often question things like asking why we need to pray. The answer is that Allah ta’ala has given us everything we have and all He wants from us is to pray a little bit during the day. This will lead them to understand and obey Allah ta’ala.

True Shukr

The way of obedience is to use all the blessings Allah ta’ala has granted us for His pleasure and not to misuse them in disobedience.  

Quotes

“True Shukr of a Ni’mah is to look at The Giver and not at what is given.” – So to be grateful and not become infatuated with the Niʼmah. 

Junaid Baghdaadi (rahimahullah) said, “Shukr is when you don’t regard yourself worthy of the Ni’mah” 

Abdullah bin Mas’ood RA said, “Shukr is half of Imaan.”

In the Qur’an Allah ta’ala says,
لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ - If you are grateful, I will bestow abundance upon you [Surah Ibraheem: 7]

Therefore if we show gratitude for the Imaan (or whatever other Ni’mah) Allah ta’ala granted us then Allah ta’ala will increase that Ni’mah.

Shukr is not just a passive activity. It is a very active thing mentally and emotionally when you live a life of Shukr. In the USA there is something called “The attitude of gratitude” i.e. developing an attitude of gratitude in people so that they are better people. To be people of Shukr is embedded in our Deen. This is a trait all the Prophets 'Alaihimus Salam had. In Surah Bani Isra’eel, Allah ta’ala says regarding Nooh AS, 

إِنَّهُ كَانَ عَبْدًا شَكُورًا - and he was indeed a grateful devotee. [Surah Israa: 3]

Showing gratitude is part of wisdom. In Surah Luqmaan (verse 12) Allah ta’ala says, 

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ ۚ وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ

We gave wisdom to Luqman so that he may be grateful to Allah. The one who pay thanks, does so for his own good; and the one who denies His favors, should know that Allah is certainly free of all wants, worthy of all praise

Shukr in Difficult times – Story of Urwah bin Zubayr RA

‘Urwah bin Zubair (rahimahullah) was the brother of ‘Abdullah bin Zubair (radhiyallahu ‘anhuma) and among the leading Taabi‘een and ‘Ulama of Madeenah Munawwarah. He would recite one quarter of the Quraan Majeed every day while looking into the mushaf. He would then repeat that same quarter by reciting it in tahajjud salaah during the night.

‘Urwah bin Zubair (rahimahullah) was once on a journey to meet Waleed bin ‘Abdul Malik when a sore developed on his leg. After some time, the sore spread, leading to his leg becoming infected. When ‘Urwah (rahimahullah) eventually reached Waleed, he asked him to have his infected leg amputated. Waleed thus summoned the doctor who instructed ‘Urwah (rahimahullah) to take a sedative so that he would be able to amputate the leg while ‘Urwah (rahimahullah) was asleep. ‘Urwah (rahimahullah), however, refused to take the sedative saying, “Go ahead and amputate. I cannot imagine how a person can ever consume something which will cause him to be negligent and unaware of Allah Ta‘ala.” The doctor therefore placed the blade on his left knee and began to amputate. Such was the patience and tolerance of ‘Urwah (rahimahullah) that those who were around him at the time later mentioned that he did not utter even one remark of complaint! Rather, the most they heard from him was an occasional hiss of pain. During the course of the same journey, the son of ‘Urwah (rahimahullah), Muhammad, fell from the roof of a home and was trampled to death by animals.

After undergoing all this difficulty, ‘Urwah (rahimahullah) addressed Allah Ta‘ala and thanked Him saying, 

“O Allah! I had seven sons. You took only one and left me with six! O Allah! I had four limbs. You took only one and left me with three! I take an oath in Your name! If You take something away from a person, You also leave with him (that which will suffice him), and if You test a person, You also grant him comfort.” 

Furthermore, some narrations have mentioned that ‘Urwah (rahimahullah), despite undergoing the amputation, did not leave out his recitation of one quarter of the Quraan Majeed in tahajjud salaah that night! However, other narrations have mentioned that on account of the pain, this was the first night in which he ever left out his recitation of the Quraan Majeed. Nevertheless, he ensured that he compensated for missing it by reciting that portion the following night.

(Reference: Tahzeebul Kamaal vol. 20 pg. 19-21 and Taareekhul Islam pg. 427)

Taken from uswatulmuslimah.co.za

This is the true spirit of Shukr, not to look at what you have lost but to look at what you still have. The true test of Shukr is in an extremely difficult time when a person still does Shukr. 

Shukr to Parents

Shukr to parents is mentioned in the Qur’an,

أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ 

Give thanks to Me and to your parents, and keep in mind that, to Me is your final goal. [Surah Luqmaan; 14]

Allah ta’ala is commanding us to do Shukr of Allah ta’ala for all the Ni’mat and to show gratitude to parents. 

The Prophet sallallaahu ‘alayhi wasallam said, 

“He has not thanked Allah who has not thanked people.” [Abu Dawood]

Therefore both are important. 

Another point made in the commentary is that Tawheed is the biggest Shukr of Allah ta’ala because we regard Allah ta’ala as the owner of everything and we do ‘Ibaadah only for Him and we make Du’a only to Him so this is the biggest way of showing Shukr.

Consequences of Ingratitude

The story of the people of Saba’ mentioned in Surah Saba’ (verse 15-19) illustrates how people can lose all the blessings given to them by Allah ta’ala when they turn away from Him. They had everything in abundance and lived in peace with no fear. Then they became ungrateful and disobedient and Allah ta’ala changed their condition. Allah ta’ala says, 

ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ

Thus did We requite them for their disbelief; and never do We punish any but the ungrateful! [Surah Saba: 17]

كَفَرُوا  - can mean lack of gratitude and disbelief

Kufr literally means to cover something up so when a person does Kufr, they hide the belief in Allah ta’ala, the Ni’mat of Allah ta’ala.  Therefore ingratitude can lead to punishment of being deprived of the Ni’mah.

In the Qur’an

It is used 4 times in the Qur’an in different ways. Paired with غَفُور the connection is that when a person shows Shukr, Allah ta’ala is forgiving.

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ

That He may pay them back their full reward and give them even more out of His grace; surely He is Forgiving and Appreciative of His devotees. [Surah Faatir: 30]

Du’a for Istiqaamat, Dhikr and Shukr

The Prophet sallallaahu ‘alayhiw asallam told Mu’adh bin Jabal RA
“O Mu’aadh, by Allah indeed I love you, and I advise you, O Mu’aadh, do not forget at the end of every prayer to say:

اللهم أعني على ذكرك، وشكرك، وحسن عبادتك‏

Allaahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibaaditika

O Allah, help me to remember You, give thanks to You and worship You in the best way.”

In this Du’a we are asking to be people of Shukr. 

Shukr can also be made many times during the day through reciting the Masnoon Du’a i.e. when awakening, after eating etc. 

In Jannah there will be no ‘Ibaadah except Shukr

It is mentioned in a Hadith that Shukr will flow from the mouths of the people of Jannah continuously. Like in this world breathing takes place without being conscious of it, in a like manner will the people of Jannah be praising Allah (continuously and without being mindful of it) so only Shukr will be ‘Ibaadah. 

A True Shaakir

A person who habitually sins cannot be a true Shaakir because Shukr is being obedient to Allah ta’ala. 

People of Shukr deal with Difficulties better

When a person does not have Maqaami Shukr then they will be very sensitive to even small difficulties which everyone goes through. They forget all the blessings and focus on the difficulty. People who show gratitude deal with problems better. They focus on the blessings and say Alhamdulillah even in difficulty. 

There is a story regarding Raabi’ah Basriyyah where she saw a young man who had a cloth tied on his head. She asked him about it and he said he had never had a headache in his life and now he had the worst headache ever. She said to him that in all the years when he did not have a headache he did not tie something on his head to announce that he was well and now that Allah ta’ala gave one headache, he was making an announcement and complaining about it. 

To be a person of Shukr one has to actively work on it. One cannot be passive and say this is the way I am. 

Benefits of showing Shukr

•    Allah ta’ala increases the blessing (Surah Ibraheem: verse 7 mentioned previously)

•    Glad tidings of attaining Allah ta’ala’s love and closeness. Shaykh Ashraf Ali Thanwi (Rahimahullah) says through Shukr love for Allah ta’ala increases and you say, “Allah love me” and you love Him back. The result is that you attain His Qurb. 

•    Allah ta’ala protects from punishment. Surah Nisaa’: verse 147 

مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا

Why should Allah punish you if you are grateful and a true believer? Allah knows the grateful.

•    Allah ta’ala forgives (Surah Faatir: 30 mentioned previously)

Psychological research shows gratitude is a trait of happy and successful people and increases motivation.

*~~*~~*

الْعَلِيُّ

Translation 

الْعَلِيُّ  is translated as The Most High and The Exalted. It comes from A’alaa and literally means what is in the translation. 

Definition

It is that Being Who is the highest of all ranking and everything is below Him. Another explanation is that it is The Highest Being, that Being Who is higher than His Makhlooq so Allah ta’ala is Khaaliq and is higher in all aspects and all forms and traits than the creation. 

Some translate الْعَلِيُّ  as The High and Dominant .

In the Qur’an

It is used in the Qur’an in different ways and paired with other names i.e. 

فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ

But all judgment rests with God, the Exalted, the Great [Surah Mu’min: 12]

وَهُوَ الْعَلِيُّ الْعَظِيمُ - He is the Exalted, the Supreme. (Aayatul Kursi)

Though there is not much commentary on this name, it is an important name. It is very comprehensive and includes many things. 

Mentioned in the Skies

When the Prophet sallallaahu ‘alayhi wasallam went on the Mi’raaj, he heard this name being mentioned in the sky where Allah ta’ala’s greatness and exaltedness is mentioned. 

سبحان العلي الاعلى، سبحانه وتعالى

Subhaanal ‘Aliyyul a’alaa Subhaanahu wata’ala 

Mentioned in Du’a

The Prophet sallallaahu ‘alayhi wasallam often began Du’a by mentioning the greatness of Allah ta’ala.

Salamah ibn Al Akwa’ RA reports:

“Whenever I heard Nabi sallallahu ‘alayhi wa sallam start Du’a, he would say,

 Ø³Ø¨Ø­Ø§Ù† ربي العلي الاعلى الوهاب - Allah my Rabb is Exalted and Pure and the Bestower

 â€˜Subhana Rabbiyal ‘Aliyyil A’ala Al Wahhab

[Musannaf Ibn Abi Shaybah, Musnad Ahmad, Mustadrak Hakim]

Generally when making Du’a we should praise Allah ta’ala first and one of the way is using His names.

Counsel

Allah is Most High and we should keep His exaltedness in our thoughts and hearts. When a person does that then he will view Makhlooq in a different way knowing that Allah ta’ala is the source of ease and comfort. The person will not be disappointed when it is not found from Makhlooq and that is the reason why people get hopeless and depressed as they put their hopes, trust and expectations in people. 

It is very effective in Du’a. In one Du’a four names are used together to call out to Allah ta’ala:

یا عَظِيمُ یا حَلِيمُ يا عَلِيمُ  ÙŠØ§ عَلِيُّ 

Scholars say this name relieves difficulty. The connection here is that Allah ta’ala is the Most High and Exalted and He is The One Who can relieve and give ease from difficulty.

We should have firm belief in our heart regarding this trait that He is The One Who can do anything.  

*~~*~~*

الْحَفِيظُ

Translation

الْحَفِيظُ  is translated as The Preserver and The Protector. 

It is mentioned only three times in the Qur’an but there is a lot of commentary on it. 

Sometimes it is understood as Haafidh – that being Who saves His slaves from all Deeni and worldly affairs that lead to destruction (Physical or spiritual) therefore it has the concept of saving. 

It can also mean Amaanah in terms of watching over someone or supervising a trust i.e. in Surah Yusuf it is used in terms of supervising the treasures where Yusuf AS mentions his qualifications.

قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ

Yusuf said: "Place me over all the resources of the land. Certainly I know how to manage; I have the necessary knowledge." [Surah Yusuf:55]

حَفِيظٌ - trustworthy / supervising

عَلِيم - he had knowledge i.e. of dreams

Sometimes the word is used in terms of preserving something or memorising like the person who has memorized the Qur’an is called a Haafidh.

In the Qur’an

It is mentioned 3 times in the Qur’an. 

Surah Hood (verse 57)

إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ - Indeed my Rabb is watching over everything.

Surah Saba (verse 21)

وَرَبُّكَ عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ - Your Rabb is watching over all things.

Surah Shura (verse 6)

وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ

Those who take others as their guardians besides Him, Allah Himself is watching them; and O Prophet, you are not the disposer of their affairs.

Therefore with different nuances depending on how it is used. Among the different way it is used in the Qur’an, Allah ta’ala mentions safeguarding our prayer. In Surah Mu’minoon (verse 9) Allah ta’ala says,

وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ - and who are diligent about their Salah (prayers).

i.e. those who preserve their prayers meaning on time and fulfilling all its requirements. 

Allah ta’ala is الْحَفِيظُ

Allah ta’ala is الْحَفِيظُ in many ways and one of the greatest miracle of Allah ta’ala being  Ø§Ù„ْحَفِيظُ is as Allah ta’ala mentions in the Qur’an Himself in Surah Hijr (verse 9), 

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ 

Surely We have revealed this reminder (The Qur'an); and We will surely preserve it Ourself.

He protects the Qur’an from any change. Allah ta’ala has taken this responsibility of the preservation of the Qur’an and this from this trait of being الْحَفِيظُ. 

Another point is the protection of His signs and the Ka’bah is one the biggest signs. Allah ta’ala made it in such a place where there was no water or habitation and He gave it a rank and He put love for it in people’s hearts. Allah ta’ala protected it from Abraha who wanted to destroy it and also throughout the time of the Mushrikeen. It was protected physically and spiritually and this is through Allah ta’ala being الْحَفِيظُ
Allah ta’ala protects the deeds of His servants and does not waste them unless the person does Shirk or Gheebat. In Fiqh the rule mentioned for a person who makes certain mistakes in Salaah, is that the Sajdah Sahw (Prostration of rectification) can be done and the Salaah is not wasted (though in certain situations the Salaah would have to be repeated). When we do not perform Salaah properly, the right of Allah ta’ala is that He demands we repeat it however Allah ta’ala does not want even the low quality actions to be wasted.

In Surah Mujaadilah (verse 6), Allah ta’ala says,

 ÙŠÙŽÙˆÙ’Ù…ÙŽ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا Ûš أَحْصَاهُ اللَّهُ وَنَسُوهُ Ûš وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

On the Day of Judgement Allah will raise them all back to life, then inform them about what they have done. Allah has kept full record of their deeds even though they may have forgotten, for Allah is a witness over all things.

Therefore even if people have forgotten what they did, it is all recorded in the book of deeds. 

In Surah Naba’ it is used in the context of counting. 

Means of Protection

In the world we take measures and use means i.e. guards, security systems etc. for protection but we should realise that Allah ta’ala is The One Who is protecting us. The important people of the world take so many precautions but despite that they can get hurt because it is Allah ta’ala Who decides whether the means will work or not. He is الْحَفِيظُ. When a child is being born or a seedling is planted, it is Allah ta’ala Who is protecting it, nurturing it so that it thrives and grows. Allah ta’ala is protecting and watching over small animals in the jungle, the fish in the sea and all creatures. 

He protects people in strange and wondrous ways. ‘Umar RA had intended to kill the Prophet sallallaahu ‘alayhi wasallam. On the way there he met someone who diverted his attention to his sister who had converted along with her husband. ‘Umar RA decided to see to his sister first but after listening to the words of the Quran, he accepted Islam himself. Therefore Allah ta’ala protected the Prophet sallallaahu ‘alayhi wasallam and created the means for ‘Umar RA to accept Islam. 

Khaleed bin Waleed RA was a great warrior and he hoped to attain martyrdom however Allah ta’ala protected him even though he fought in many battles and was often injured and he died in his home. On his deathbed he said he was dying like an old woman but Scholars have said that the reason was that he was given the title of Saifullah (Sword of Allah) by the Prophet sallallaahu ‘alayhiw asallam and Allah ta’ala being الْحَفِيظُ protected him as he could not have been defeated.

Ibraheem AS left his homeland with his wife Sara and they were travelling through the territory of a tyrant. Someone said to the tyrant that Ibraheem AS was accompanied by a very charming lady. So he sent for Ibraheem AS and asked him about Sarah.  Ibraheem AS said she was his sister. Ibraheem AS went to Sarah and said, “O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I have told him that you are my sister, so don't contradict my statement.”

The tyrant then called Sarah and when she went to him, he tried to take hold of her with his hand, but (his hand got stiff and) he was confounded. He asked Sarah to pray to Allah for him, so Sarah asked Allah to cure him and he got cured. He tried to take hold of her for the second time, but (his hand got as stiff as or stiffer than before and) was more confounded. He again requested Sarah, “Pray to Allah for me, and I will not harm you.” Sarah asked Allah again and he was cured. He then called one of his guards and said, “You have not brought me a human being but have brought me a devil.”

The tyrant then gave Hajar as a girl-servant to Sarah. Sarah came back to Ibraheem AS while he was praying. Ibrahim AS asked, “What has happened?” She replied, “Allah has spoiled the evil plot of the infidel (or immoral person) and gave me Hajar for service.”
 
Therefore Allah ta’ala works in wondrous ways. 

Counsel

We should protect our prayers as mentioned in Surah Mu’minoon verse 9. 

We should protect the oaths we take as in Surah Maidah (verse 89) Allah ta’ala says, 

وَاحْفَظُوا أَيْمَانَكُمْ - Therefore, be mindful of your oaths.

We should protect ourselves, our bodies and our actions and also our family relations by using the means but realizing that Allah ta’ala is الْحَفِيظُ. 

Therefore Allah ta’ala has given us the ability to share in this trait. 

  
*~~*~~*

الْمُقِيتُ

Translation

الْمُقِيتُ  is translated as The Nourisher and The Sustainer. It comes from Quwwat which means power or energy. It is an Ism Faa'il.

Definition

It is translated as The Nourisher and The Sustainer because it is The One Who gives Quwwat in something that keeps the body standing and alive. Arabic is such an encompassing and comprehensive language that English often does not do justice. 

الْمُقِيتُ is understood as The One Who creates and delivers / distributes nourishment and this can be in terms of food for a person’s body and knowledge for a person’s heart. Therefore it is not just physical nourishment but also spiritual nourishment as the body, mind, heart and soul all need nourishment. This is for everyone regardless of whether they are Believers or non-believers, good or bad. 

It is similar to الرَّزَّاقُ i.e. The Provider of provision but this has more the meaning of the provider and الْمُقِيتُ is more specific to not just providing but to providing enough to be sustained and get energy from i.e. how it is distributed / how it come to you, how it is processed, how you eat it (Chewing, digesting etc.) and how then energy is derived by the body. For example a glass of milk is healthy for a person however for a sick person or one who has lactose intolerance, it will be harmful. Therefore it is also how Allah ta’ala takes out the nourishment from the food for the body. 

Some Scholars say Muqeet can also mean One Who is Powerful i.e. Qaadir so it can also mean Protector, Overseer.

In the Qur’an

It is mentioned once in Surah Nisaa’ (verse 85) 

وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقِيتًا - Allah has control over everything.

   
Allah ta’ala is the Nourisher and Sustainer of all things. He has created a whole system where a person can get nourishment. He has created this earth and it is like a huge storehouse which has fed so many people, animals, micro-organisms etc. from the beginning of time and this is Allah ta’ala distributing and giving nourishment to all creatures living on the earth. 

Comes from Muqaddar

Some Scholars say Muqeet comes from Muqaddar – something that is divided or distributed. In Surah Fussilaat (Haa-meem, verse 10) Allah ta’ala says,

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ

He set upon it mountains towering high above its surface, He bestowed blessings upon it and in four periods provided it with sustenance according to the needs of all those who live in and ask for it.

 
Allah ta’ala being الْمُقِيتُ commanded different parts of the earth to make various amounts and types of food and He has designated and distributed sustenance to all the creatures on earth. We see that every part of the world has its specialities where tropical countries have mangoes and other exotic fruits while cold countries have apples and pears etc. Allah ta’ala has made some parts of the earth exclusive for certain foods, fruits, vegetation and animals according to the requirements i.e. a certain place will have a certain animal and people will utilize its milk, meat, hide, bones etc. 

Camels are custom made for the desert. When man messes up the system then it creates problems as in the case of wild camels in Australia. In the olden days the camels were imported to Australia because they were needed for transport in the desert area however they bred and had no natural predators to control them so they went out of control. 

Therefore through being الْمُقِيتُ Allah ta’ala has made a system where everyone benefits. There is a mutual inter-dependency in the world and one of the hidden reasons for it is trade so no one is self-sufficient. That is why when people put trade sanctions on a country it causes the people a lot of problems. 

Counsel

Scholars say it is our duty to take as much as we need for ourselves and families and not to be greedy. In our Deen hoarding in times of famine is wrong. 

To know that Rizq is written for everyone and Allah ta’ala has taught human beings how to attain that Rizq i.e. Allah ta’ala has provided us with tools, strategies, minds etc. to learn in order to benefit from the nourishment and sustenance Allah ta’ala has provided in the world. 

A story is related by ibn Katheer (rahimahullah) about four Muhadditheen in Egypt who worked together and did not really care about worldly matters. Once they were so involved in their academic work that they did not realise one or two days had passed by and they needed something to eat. One of them was assigned to go out and seek some work and find the means to get provisions. This Scholar performed two Rakat Salaah and made Du’a. Allah ta’ala is الْمُقِيتُ and He will provide in some form but it requires effort and the Salaah and Du’a was the Scholar’s effort. 

The governor of Egypt was sleeping at that time of the afternoon and he dreamt that the Prophet sallallaahu ‘alayhi wasallam came and told him to enquire about the Scholars as they had nothing to eat. Upon awakening he made enquiries and thereafter sent 1,000 Dinars to them and told them to carry on their work. The Scholars used the money to build a Masjid and it became a place of study. 

Allah ta’ala provides in ways we cannot fathom. Therefore counsel is to use Salaat and Du’a for all our problems and not just for sustenance.

Quwwat from Allah ta’ala while Fasting 

The Prophet sallallaahu ‘alayhi wasallam fasted for days continuously; the people also did the same but it was difficult for them. So the Prophet sallallaahu ‘alayhi wasallam forbade them (to fast continuously for more than one day). They said, “But you fast without break (no food was taken in the evening or in the morning).” The Prophet replied, “I am not like you, for I am provided with food and drink (by Allah).”

From this we see that in the spiritual realms there are ways some people get Quwwat (Energy / nourishment). Allah ta’ala grants strength in unseen ways and we see this Ramadhaan that some people show so much energy even when fasting in long days and this is what the Prophet sallallaahu ‘alayhi wasallam is referring to in the Hadith that food is not the only way to get sustenance. 

Not to waste food

To use the nourishment and energy we get for doing good deeds. There is a saying, “The world is made for Insaan and Insaan is made for Allah.” Allah ta’ala gave us the whole world to nourish and sustain us and the reason is not just to enjoy this time in the world but to find Him and become closer to Him. We should make Du’a for that energy for the body and soul and to use it in doing good deeds, ‘Ibaadah, dhikr etc. We are all often tired with work, children etc. and knowing Allah ta’ala gives the energy has an effect psychologically.

Another counsel is that Allah ta’ala is absolutely الْمُقِيتُ but we should give sustenance, energy, strength etc. to the needy and vulnerable. Material help is easy but giving words of encouragement and advice can make a difference to a person who has hit rock bottom and lost hope in humanity. Sometimes love is more important than something materialistic so we should be Muqeet to people in a physical, emotional, psychological and spiritual way. 

We should ask Allah ta’ala for strength in all aspects and to be a means of it to others and the beautiful thing is if we become the source of strength for others, Allah ta’ala gives us strength too because we also feel weak. If we help others then Allah ta’ala will help us and keep our feet firm.

*~~*~~*

الْحَسِيبُ

Translation

الْحَسِيبُ  is translated as The Reckoner and The Accounter. It comes from حَسِبَ – to reckon / judge. Muhaasabah is to take accountability. 

It also means to be enough so The One Who is enough is al-Haseeb.

Definition

It is understood in different ways. Shaykh Sa’di (Rahimahullah) said it is that Being Who knows His servants very well, in totality. 

It is that Being Who is enough for those who trust Him i.e. Tawakkul. 

وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ  - for Allah is all sufficient for the person who puts his trust in Him. [Surah Talaaq: 3]

Allah ta’ala is Haseeb for the person who trusts Him and knows Allah ta’ala is enough for him and if a person puts his trust in someone else then, Scholars write that that person is lost. We see this when people run after this or that person or think, “If I do this, I’ll be the happiest person in the world” and they put all their hopes and expectations in a person or thing or system. Then when the breakdown happens (which sooner or later will happen) then they are totally lost. 

Imam Ghazali (Rahimahullah) writes, whoever becomes Allah ta’ala’s, Allah ta’ala is enough for him i.e. if a person gives himself wholeheartedly to Allah ta’ala then He will be enough for him and when Allah ta’ala is enough for a person (Materially or spiritually) then the person does not need anyone else. Obviously we live in the world and need to have people around us but that is different. You do not need someone to the extent that you cannot live without them. We have this problem of wanting to be appreciated but some people do not have that need as the more Tawakkul a person has in Allah ta’ala, the less they have the need to be appreciated and praised and though it is nice to get it, the need is not there. 

There is a story of someone who was abused verbally and he said, “If what you say is true then Allah forgive me and if I go to Jannah and Allah is pleased with me then none of what you say matters.”

This person had the feeling that Allah ta’ala was enough for him and it did not matter that he was abused and not praised. 

No one can share in this trait.

Tawakkul

فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Allah is all-sufficient for me. There is no God but Him. In Him I have put my trust. He is the Rabb of the Mighty Throne [Surah Tawbah: 129]

People of Tawakkul place their trust in Allah ta’ala. It becomes manifest in a situation where it is you verses the world, when you know something is the right thing to do according to Deen and everyone is against you.

In the Qur’an

It is mentioned in different ways in the Qur’an.

Surah Nisaa’: 6 - وَكَفَىٰ بِاللَّهِ حَسِيبًا

Allah sufficeth as a Reckoner.

Surah Naba: 36 - جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا

A recompense from your Rabb and a gift beyond their account.

The second meaning of الْحَسِيبُ is to estimate/ account. 

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - The sun and the moon move along their computed courses [Surah Ar-Rahmaan: 5]

The sun and the moon move in an estimated measure i.e. they do not collide with each other. 

Muhaasabah

From the same word comes the word, Muhaasabah. – to evaluate one’s self. We should try to take an account of ourselves before the Day of Judgment. 

Counsel

We should do Muhaasabah in this world. It is mentioned in Hadith that we should evaluate ourselves before we are evaluated.

Though we may be weak and we need other people, we should know that in our strength and in our intentions, Allah ta’ala is enough. He is الْحَسِيبُ. 

To live in this world we do have to depend and trust people otherwise we would not even go to a doctor. We have to trust family and friends but we should know that perfect trust and dependency is on Allah ta’ala and not people, not even your parents or husband. 

Poem:
“When Allah is with you, what are you scared of?
When Allah is not with you, nothing will help you”

Imam Shafi’ee (Rahimahullah) on his deathbed said, “You are enough for me. In my heart I have good Ghumaan (Regard) for You and this Hasab for You is enough for me. When my love for You is true, then I do not care of the path of difficulty.”

And that is one the secrets of this word. If Allah ta’ala is enough for us then difficulty will not seem difficult. Knowing Allah ta’ala is watching over us and will reward us. 

We should ask to be of those who rely on Him and He is enough for them. Following Du’a taken from Munaajaati Maqbool:

 
O Allah, make me from those who put their trust in You and You became sufficient for them, who sought guidance from You and You guided them, and who sought help from You and You helped them . 

Du’a

We should ask Allah ta’ala for an easy reckoning:

اللهم حاسبني حسابا يسيرا – Allaahumma haasibnee hisaabay yaseeraa

O Allah! Grant me an easy reckoning.

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الْجَلِيلُ

Translation 

الْجَلِيلُ  is translated as The Majestic and The Glorious. It has the meaning of being powerful and mighty.

The traits of Allah ta’ala are divided into two: 

•    Sifaat-e-Jalaali – The traits to do with domination, anger, strength, and there are only a few of these.

•    Sifaat-e-Jamaali – The traits that are to do with beauty, mercy etc. and there are more of these.

Some Scholars say الْجَلِيلُ has both – similar to this is الْكَبِيرُ.

Allah ta’ala is Majestic in His Dhaat (Essence) and it refers to Allah ta’ala being perfect and The Greatest in terms of His Dhaat. Another is الْعَظِيمُ and this is understood as Allah ta’ala being perfect in His Dhaat and Sifaat but perceived by intellectual insight. الْجَلِيلُ means perfection of the attributes of Allah ta’ala meaning Allah ta’ala is majestic in His attributes. In the Qur’an Allah ta’ala says, 

لَيْسَ كَمِثْلِهِ شَيْءٌ – There is nothing like Him.

Therefore He is Majestic and above and beyond everything in His Dhaat and Sifaat.

Mulla Ali Qari (Rahimahullah) said when you try to understand this Sifat of Allah ta’ala everything in the universe becomes the manifestation of Allah ta’ala’s greatness i.e. certain amazing facts about the sun which Aalimah S. Ahmed mentioned are a manifestation of His greatness. This is when you ponder on the Sifaat of Jalaal and look at the world around you, then your love and fear of Allah ta’ala increases and thereafter respect for His Book will increase and then respect for the Prophet sallallaahu ‘alayhi wasallam will develop. 

Counsel

To connect to this name we should ponder on the Jalaal of Allah ta’ala when we look at nature.

To have mercy on those who seem weaker or lower than you. To Allah ta’ala the most educated and the richest are equal to those who are poor and least educated so we cannot regard anyone lower to us. In front of Allah ta’ala’s Jalaal we are small. The feeling should develop in the heart that we are so small and insignificant and that true Adhmat (Greatness) belongs only to Allah ta’ala. 

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Source

 Ø§Ù„ْكَرِيمُ

Translation

الْكَرِيمُ is translated as The Most Generous and The Bountiful. Ibn Arabi (Rahimahullah) has mentioned sixteen different meanings of this name. 

Definition

It is The One Who forgives and fulfills promises even though He is so powerful. His generosity overlooks shortcomings. His generosity exceeds the limits one could hope for when he gives. الْكَرِيمُ gives more than a person hopes for, giving without asking, happy when giving and angry when it is asked for from someone else.

Only Allah ta’ala can be The True كَرِيم. The utmost level of “Karam” – generosity, is with Allah ta’ala. 

There is another Sifat called being “Sakhee” which means being generous and giving however it may not be out of good character and the generosity may be out of affectation.

In the Qur’an

يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ 

O man! What has lured you away from your gracious Rabb [Surah Infitaar: 6]

The weakness of man is that he has no sense of loyalty and is not faithful to Allah. Despite the innumerable bounties that Allah ta’ala bestows on man, man is still ungrateful and disobeys Him. This is self-delusion. Man thinks he has everything due to his effort and forgets the generosity of Allah ta’ala. 

وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.” [Suarh Naml: 40]

Even though people are ungrateful, Allah ta’ala does not decrease in His generosity. 

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ

Now Allah be exalted, the True King! There is no God save Him, the Lord of the Throne of Grace. [Surah Mu’minoon:116]

Despite being The Soveriegn and The Lord of the Throne He is still Kareem. 

Kareem used for Honour 

Kareem is high level beautific adjective for Allah ta’ala, Prophet sallallaahu ‘alayhi wasallam, and other noble things like the Qur’an (Qur’an Kareem) and a noble reward (Arjun kareem) and a noble provision (Rizqun kareem) etc. Thus honourable things are mentioned with the word Kareem. 

Allah ta’ala says in the Qur’an, 

وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ

He who is humbled by Allah has none who can raise him to honor [Surah Hajj:18]

Allah ta’ala is generous in not just materialistic, tangible things but also the intangible. 

Counsel

Imam Ghazali (Rahimahullah) says, “Man may endeavour to acquire these qualities, but only in some things and with a sort of affectation. In this way he may be characterized as generous, yet he remains deficient by comparison with the absolutely generous. How can he not be so characterized when the messenger of God — may God's mercy and peace be upon him — said: ‘Do not call the grapevine generous; it is the Muslim who is generous’

Now it is said that the grapevine is described as generous because it is a compliant shrub, with delicious fruit that is easy to pick, within reach, and free from thorns and other causes of harm — unlike the date palm. 

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 Ø§Ù„رَّقِيبُ

Translation

الرَّقِيبُ is translated as The Watchful One and The All-Observing. 

Definition

It is that Being Who is protecting and always with us. He is observant of everything external and internal i.e. feelings, passing thoughts. We may pretend about something though we know what we are doing and why, but Allah ta’ala is watchful and observing. 

Imam Ghazali (Rahimahullah) says, “For whoever cares for something to the point of never forgetting it, and observes it with a constant and persistent gaze — so that if one to whom it was forbidden knew about the surveillance he would not approach it: such a one is called observant. It is as though this name refers to knowledge and protection together, but with regard to its being constant and persistent, in addition to there being something forbidden and protected from access. 

In the Qur’an

It is mentioned three times in the Qur’an. 

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

I never said anything other than what You commanded me to say, that is to worship Allah, Who is my Rabb and your Rabb. I was a witness over them as long as I remained among them; but when You called me off, You were the Watcher over them and You are a Witness to everything [Surah Maa’idah:117]

This is the episode of ‘Isaa AS when Allah ta’ala asked him if he had told the people to worship him (i.e. ‘Isaa AS) and ‘Isaa AS replied saying he had told them what Allah ta’ala had commanded him to say. 

In Surah Ahqaaf, Allah ta’ala says He is watchful over everything. 

Counsel

We should know and feel that Allah ta’ala is  Ø§Ù„رَّقِيبُ and Scholars say the best way to do that is to make Dhikr and reflect (Muraaqabah). 

A man came to the Prophet sallallaahu ‘alayhi wasallam and said, “Messenger of Allah, the laws of Islam have become too many for us, so [give us] a means of access to which we can cling which is comprehensive.” He, sallallaahu ‘alayhi wasallam said, “Let not your tongue cease to be moist with the remembrance of Allah.”

The feeling that Allah ta’ala is watching me should always be present. This is similar to being aware of security cameras being there in a shopping mall which prevents a person from doing anything wrong. So to know that Allah ta’ala is ever watchful. 

Be watchful over your own heart and its intentions. Ask yourself why you did a certain act or said certain words and in this way be watchful over your Nafs and Shaytaan’s tricks.  By being Raqeeb over our own hearts in this way we can work on our own selves in a productive way. 

Imam Ghazali (Rahimahullah) says, the attribute of watchfulness is only praiseworthy in man if his watchfulness is directed to his Lord and his heart. And that will be the case when he knows that God the most high observes him and sees him in every situation, as well as knowing that his own soul is an enemy to him, and that Satan is his enemy; and that both of them take the opportunity to prompt him to forgetfulness and disobedience. So he becomes wary with regard to both of them by noticing their abode, their deceptions, and the occasions of their eruption, so that he can block both of them from using the entrances and the exits to his heart — that is his watchfulness. 

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