الْمُجِيبُ is translated as The Fulfiller of Prayers and The Responsive.
الْمُجِيبُ is The One Who responds to requests of those who ask by assisting them. It is The One Who fulfills the needs of the needy one. He blesses before the request and grants favours before the entreaty and this belongs to Allah ta’ala alone as He knows the needs of the needy one.
Imam Ghazali says, He knows the needs of the needy before they [even] ask; indeed He already knew them in eternity, so He arranged the sources sufficient to their needs by creating food and nourishment, and by facilitating both the causes and the means of fulfilling all these needs.
Allah ta’ala is the best of responders. In Surah Saaffaat, verse 37 Allah ta’ala says,
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ - Nuh prayed to Us; see how excellent was Our response to his prayer.
Allah ta’ala is praising Himself saying He is the best Responder.
He responds to the Du’a of the مُضْطَر
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ
Just think who answers the oppressed person when he cries out to Him and relieves his affliction, and makes you, O mankind, inheritors of the earth? Is there another god besides Allah? How little do you reflect! [Surah Naml:62]
A مُضْطَر is one who is in a hard pressed situation who can find no way out and has become despondent due to losing hope. Here Allah ta’ala asks Who is it Who listens to a مُضْطَر? Why does Allah ta’ala specifically mention a person who is despondent? It is because this person has lost hope in the world and does not have any integral energy to continue. He has hit rock bottom and now sees only Allah ta’ala and he calls on Allah ta’ala with Ikhlaas and Allah ta’ala listens to his call and gives him vice regency on the land.
The reason why Allah ta’ala listens to this Du’a is the person’s sincerity. The person does not even have to be a good person but the sincerity is what gets him heard.
A person can even be an atheist and as the saying goes, “There are no atheists in potholes.” People who hide in these dug up potholes during war will pray to be saved even if do not believe in God. The sincerity comes out in desperate situations and this is what Allah ta’ala loves.
So seek His forgiveness and turn to Him in repentance. Surely my Lord is Ever Near, All-Responsive ˹to prayers˺.” [Surah Hood: 61]
Du’a are accepted by الْمُجِيبُ
Therefore call your Lord. He knows even before the words leave your tongue. All that is required is Ikhlaas.
The Prophet sallallaahu ‘alayhi wasallam said,
“Three supplications are answered without a doubt: the supplication of an oppressed person, the supplication of a traveler, and the supplication of a parent for his child.” [Ibn Majah]
The version narrated by Imam Ahmad says: “the prayer of a father against his child.”
The question that comes up is, why are these people specifically mentioned? They are all in despondency. They have lost hope. They are in distress. The oppressed person has no one to help them, the traveller is without rest and needs and is stressed and the parent is hurt by his own child.
Our Du’a are always Accepted
Sometimes we think, our Du’a are not being answered however Allah ta’ala does answer Du’a. The Prophet sallallaahu ‘alayhi wasallam said,
“There is no Muslim who supplicates to Allah without sin or cutting family ties in it but that Allah will give him one of three answers: he will hasten fulfillment of his supplication, he will store it for him in the Hereafter, or he will divert an evil from him similar to it.” They said, “In that case we will ask for more.” The Prophet said, “Allah has even more.” [Musnad Aḥmad]
“Nothing can change the Divine Decree except Dua’.” [Tirmidhi]
Ask only from Allah ta’ala
Du’a is only made to Allah ta’ala and no one else, not even a Prophet. Allah ta’ala says in the Qur’an,
And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked?
[Surah Ahqaaf: 5]
Anyone who asks from other than Allah ta’ala is negligent.
Du’a is an ‘Ibaadah
Du’a and Dhikr are means of attaining proximity to Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam said,
الدعاء مخ العبادة - “Du’a is the essence of worship”[ Tirmidhi]
Therefore we should make Du’a from the heart and not just from memory, with hope and know that Allah ta’ala is listening. Recite Durood before and after and do not show lack of respect. When a person says my Du’a are not accepted or it is taking so long then that is lack of respect which affects the acceptance of Du’a.
Sins and Haraam food or lifestyle affects the acceptability of Du’a as does leaving enjoining good and forbidding evil. The Prophet sallallaahu ‘alayhi wasallam said,
“Allah the Almighty is good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat (good things), and perform righteous deeds” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you” [2:172]. Then he (peace be upon him) mentioned a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying, “O Lord! O Lord!” while his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered?” [Muslim]
“By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”.
[Hadeeth No. 193, Riyadhus Saliheen, Chapter 23]
Allah ta’ala wants us to make Du’a and becomes angry when we don’t. The Prophet sallallaahu ‘alayhi wasallam said,
“The person who does not ask from Allah (supplicates); Allah Ta’ala becomes angry with him” [Tirmidhi]
Imam Ghazali (Rahimahullah) says, “Man needs to be responsive first of all to his Lord, in whatever He commands or forbids him to do, and whatever He assigns to him or summons him to do. Then to His servants, in whatever God has bestowed on him by way of enabling him to do it; and in assisting every beggar in whatever they ask him, if he is able to do it; or with a kind response if he is unable to do so.”
الْوَاسِعُ is translated as The All-Embracing and The All-Pervading. It comes from the root word وُسْعَتْ which means to be expansive, vast. Allah ta’ala is vast in His Dhaat and Sifaat.In the Qur’an it is always linked with other names i.e. knowledge, generosity etc. It means it is an expansiveness that extends as far as possible.
What does it mean to be وَاسِعُ? Some Scholars have looked at it in terms of generosity that He is that Being Who is so generous that His generosity is enough for His dependant slaves. His provisions are so all-encompassing that they are enough for all of creation.
الْوَاسِعُ is also that Being in Whose possession is all power and all knowledge of everything and His Rahmah covers everything. In the Qur’an there is a famous verse,
Therefore, Allah ta’ala’s mercy envelopes, encompasses, covers everything, all of humanity and all of creation. Some Scholars say Allah ta’ala’s Rahmah is the most vast and comprehensive Sifat, and some say this verse is of the Mutashaabihaat i.e. not understood by the intellect similar to when Allah ta’ala says about the Arsh encompassing everything so His Rahmah is surrounding, enveloping, encompassing the circumference of the whole universe and is وَاسِع and in this name Allah ta’ala Himself is being regarded as الْوَاسِعُ.
Poets and Spiritual people like Mawlana Rumi (Rahimahullah) have written poetry regarding this. It comes in Surah Luqman, verse 27,
If all the trees on earth were pens, and the ocean were ink, replenished by seven more oceans, the writing of Allah's Words (His wonderful signs and creations) would not be exhausted; surely Allah is Mighty Wise.
Therefore Allah ta’ala is وَاسِع in terms of His knowledge, generosity, Rizq etc. and His vastness is also in His praise which never ends and the bounties He gives humanity are limitless and inexhaustible. Everything in the world and even the Angles who are described as huge, have limits. Every creation has limits but Allah ta’ala has no limits.
In the Qur’an
It is used 9 times in the Qur’an and always paired with another name. It comes 7 times with الْعَلِيمُ and once with الْحَكِيمُ and once with مَغْفِرَة.
To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing. [Surah Baqarah: 115]
وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا - other out of His own limitless resources, Allah is Amplegiving, Wise. [Surah Nisaa’: 130]
إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ - surely for them your Rabb will have abundant forgiveness [Surah Najm:32]
The commentary in one of the books mentions science and the universe a lot. The oceans are regarded as vast and deep and people are still exploring them. It is said that we know more about the moon than the bottom of the oceans in some places. They are vast and a mystery. The space is vast and still being explored. It is said to be expanding all the time and Allah ta’ala is الْوَاسِعُ, vaster than the oceans and space.
In answer to people who do not understand God and why He does certain things, how can He be fully understood when His creation like the space, oceans, black holes etc., cannot be understood?
Allah ta’ala is الْوَاسِعُ – it means to make something vast or expand. One of the ways to feel it is to look at the stars and the ocean in darkness and one will realize that out there is a huge universe and Allah ta’ala pervades all of it and He is beyond space and time.
The theological and philosophical point that comes out is that Allah ta’ala is so vast in so many of His characteristics that it is beyond our understanding even though He is so close to us..
The Prophet sallallaahu ‘alayhi wasallam taught two Du’a for وُسْعَتْ, one for وُسْعَتْ in Akhlaaq (Internal) and one for the home (External.)
Du’a for an expansive character
O Allah! Forgive my sins, give expansion to my character, make lawful my earnings, give me contentment in whatever You provided me and do not make me quest something which You turned away from me. (taken from Munaajat-e-Maqbool).
What does it mean to have Wasi’ Akhlaaq? It means that a person in terms of his character and deeds is open-hearted. He gives, helps and shares with others. Everyone is nice to friends. The test is to have Wasi’ Akhlaaq with someone we do not like or there is no expectation of anything from them. We should ask Allah ta’ala to make our character expansive so that we can imbibe and take part in this name.
Du’a for expansion in the home
Allaahummagh fir lee Dhambi wa wassi’ lee fee daari wa baarik lee fee rizqee
O Allah! Forgive my sins and give expansion in my home and grant blessings in my Rizq.
Mufti Taqi Uthmani Sahib explains that there are two ways to understand وُسْعَتْ in the home,
• It refers to space i.e. a home big enough for the people to live in so that it is not too small or claustrophobic.
• It has a metaphorical meaning. We are asking Allah ta’ala to make the people of the house have وُسْعَتْ in their hearts so that it is a place of peace and not a place where hearts feel constricted and where there is conflict.
He is the Supreme Authority over His servants; and He is the Wise, the Aware. [Surah An’aam: 18]
وَهُوَ الْعَزِيزُ الْحَكِيمُ - and He is the All-Mighty, the All-Wise. [Surah Hashr: 24]
حِكْمة in His creation
The commentary discusses the universe and nature saying there is wisdom behind everything Allah ta’ala created. Be it the body or the system of the universe or nature, we see that there is a function and a purpose and benefit in everything even though we cannot see it. It is easy when we see some purpose or benefit in something however the hard part is when we do not see it. For example, if we did not have lizards then there would be an over population of flies and mosquitoes. Problems are created when people meddle with the natural order of Allah ta’ala’s system. Therefore even if we do not see the wisdom behind things we should realise that Allah ta’ala is الْحَكِيمُ and there is wisdom and purpose behind everything and we may see it later or not see it at all. This point is demonstrated in the following anecdotes.
Anecdote - The fly on the King’s Nose
A fly came and sat on the nose of a king with pomp and royalty status. He waved it away but the fly kept returning. Annoyed at this he said he didn’t understand the purpose of the creation of flies and someone replied, “Maybe Allah ta’ala made this fly so people like you will realise there are certain things they cannot control despite their might and power and therefore keep your arrogance in check.”
Anecdote – The Muslim Fisherman
A story is related by Imam Ahmed bin Hambal (Rahimahullah) regarding two fishermen, one a Muslim and the other, a non-believer. As they put their fishing rods out at sea the Muslim would recite “Bismillah” however he did not catch any fish while his partner caught many. When he finally did catch one, it slipped away and he lost it. He was down about it as he felt he was taking the name of Allah ta’ala and he did not catch any fish while the non-believer was catching so many and he did not even believe in Allah ta’ala.
One of the angels on his shoulder asked Allah ta’ala regarding this and Allah ta’ala showed the angel the beautiful house which the Muslim would get in the Aakhirah and the place of punishment of the non-believer. How much would not catching fish in the Dunya hurt the Muslim when he saw his abode in the Aakhirah?
Therefore when these thoughts come in our minds, we should know that Allah ta’ala will reward us with a better return in the Aakhirah.
Anecdote – The Scorpion and the Tortoise
Imam Raazi rahmatullahi alayhi has written a story narrated by a pious person. The person narrated, “One evening I was walking along the riverbank, suddenly my eyes fell upon a scorpion walking in front of me. A thought occurred to me that this is also the Creation of Allah ta’ala and Allah ta’ala has created it out of some wisdom and reason. I did not know where it was coming from and where it was going to, or where its home was. I thought in my heart that I have got time; I have come out for a walk, so I will follow this scorpion. Therefore, I followed it. The scorpion stopped at one point on the riverbank and I stood near it.
After a short while I saw a tortoise swimming towards the scorpion. To my surprise, the scorpion jumped on to the back of the tortoise and mounted itself on it. As this was an extraordinary occurrence, I was determined to see where the scorpion would go. I also tagged along to see what happens.
The scorpion jumped off the tortoise's back at the other side of the riverbank and hurried along in a certain direction. Further on I saw a man sleeping under a tree. I thought to myself that the scorpion might bite the man; therefore, I should quickly awaken him. Just as I reached him, I saw a poisonous snake with its mouth wide-open standing by the head of the man. Suddenly the scorpion confronted the snake and stung it so decisively, that the snake fell onto the ground helpless.
As this amazing incident unfolded before me, I thought to myself that this must be a very pious man. I approached him to request for duaas but was astonished to find him in a state of drunkenness. Just then the man woke up, and I narrated to him the incident that had just taken place. The man was very touched by what he heard and immediately repented. Allah's Mercy is always directed towards His bondsmen, only if we were to turn towards him.” (Riyadul Jannah – December 2002) – Ending slightly different to what Sobia Aapa mentioned – Aapa did not mention regarding sleeping man being a drunkard.
Looking at the anecdote symbolically, we see that sometimes something appears bad and we get angry and upset however it is actually saving us from something else, something bigger or worse. That is why some Scholars say nothing is bad. We learn from the anecdote that everything has a purpose. Even Shaytaan has a purpose because the more we fight him the more reward we are getting. Therefore Allah ta’ala being الحکیم is behind things we may think are bad.
Anecdote – The King and the Wazeer
A king had a Wazeer (Minister) who, under all circumstances would say, “My king, do not be worry, because Allah ta’ala has put Khayr in it.”
One day the king cut his finger and was his habit, the Wazeer said, “My king, do not be worry, because Allah ta’ala has put Khayr in it.” Enraged, the king had him arrested and jailed and again the Wazeer said the same thing.
Later, the king left for a hunting trip and got separated from the party and tired decided to rest under a tree. As he was resting an animal appeared and would have attacked him had the animal not turned away from the smell of the blood from the King’s wound. Eventually the king found his party and on returning he ordered the release of the Wazeer and happily related to him what had happened and said that he had been right. The King said to the Wazeer that he did not understand why the Wazeer was put in jail as he had not been in any danger.
The Wazeer replied that had he been with the king then he would have been devoured by the animal as there as he did not have any wound so Allah ta’ala had put Khayr in everything.
To be a person of Hikmah is something we are all trying to be. It is not something anyone is born with. It is experience so we should make Du’a to be a person of Hikmah. In Surah Baqarah (Verse 269), Allah ta’ala says,
He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it.
Having Hikmah is a “great wealth.” Luqman AS was famous as Luqmaan-al-Hakeem. Allah ta’ala granted him Hikmah to do Shukr therefore a person with Hikmah will have the wisdom to do Shukr, Sabr, Tawakkul etc. and so Hikmah is a Majmu’ah (Collection) of many characteristics.
In any situation, in any worst case scenario, like the Wazeer in the story, we should think there must be Hikmah of Allah ta’ala in it even if we cannot see it. If we truly believe Allah ta’ala is الْحَكِيمُ then we will know there is wisdom behind every situation and that we will see it later or be rewarded in the Aakhirah. This will bring tranquillity in the heart.
الْوَدُودُ is translated as The Loving-Kindness and The Most Affectionate.
It has the meaning of both, the one who is loved and the beloved, so the Muhibb (lover) and Mahboob (Beloved). It comes from the root word وُدُّ which means pure love therefore وَدُود has purity in it.
Allah ta’ala loves His friends and the pious and the people who do good deeds. Allah ta’ala is The One Who deserves to be loved the most because of His abundant blessings on us. Both, Allah ta’ala being Beloved and His loving us are found in this name. It is very similar to Al-Habeeb so some Scholars say they are both the same.
And of His signs, another one is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and kindness in your hearts; surely there are signs in this for those who think about it.
مَوَدَّةً comes from the same root word and here both words are used together. When people are young their emotions are intense i.e. passion, and a person will do things out of love and they are moved by feelings of the heart much more. When people are older, the emotions are not so intense and then there is رَحْمَةً and a person will do things out of mercy. So Allah ta’ala has put both مَوَدَّةً and رَحْمَةً in a relationship between husband and wife, and both are needed to make a relationship last.
In the same way Allah ta’ala is describing Himself in the verse of Surah Hood, that He is رَحِيمٌ and وَدُودٌ – Merciful and Loving.
Love & Forgiveness
Surah Burooj: 14
وَهُوَ الْغَفُورُ الْوَدُودُ - He is the Forgiving, the Loving,
This verse shows that when we love someone we are forgiving towards them and we see this when some women say they still love their husband and will forgive them even after the husbands have done terrible things to them. Also children mistreat parents but due to the parents’ love for the children they forgive them. Therefore these two Sifaat of being merciful and forgiving are especially connected to love. The more a person loves someone, the more mercy and forgiveness they will show the loved one and it is the same with Allah ta’ala.
Developing Love for Allah ta’ala
Imam Qurtubi (Rahimahullah) said a person needs to have certainty (Yaqeen) that Allah ta’ala loves His creation without any need. His love for us is pure. He does not need us and he does not get anything if we love Him back but it is for our benefit that we love Him. Allah ta’ala does not need our love and He does not need to love us either.
Love is a powerful force and one of our main emotions. It can lead to the greatest happiness or extreme sadness in life.
Connection to Allah ta’ala
This is something we all want and it is the result of two things:
• Obedience to Allah ta’ala
• Love for Allah ta’ala
These two things are the key factors to the connection with Allah ta’ala.
We see people over one edge or another. There are those people who are just obedient in terms of prayers and focused on attaining Jannah and safety from Jahannam which is fine but the concept of the Love for Allah ta’ala is side lined. Then there are those who are so focused on the love of Allah ta’ala that they do not care about the commands of Allah ta’ala i.e. I love Allah ta’ala but I just cannot cover my head. While being obedient we do make mistakes but that is different to intentionally not following commands again and again without any remorse or effort to rectification. True obedience shows true love. When a person loves someone they do what the beloved wants.
A man set out to visit his brother from another town and Allah sent an angel to him. When the man met the angel, he was asked: Where are you going? The man said: I am visiting my brother in this town. The angel said: Are you returning a favor? He said: No, only that I love him for the sake of Allah the Exalted. The angel said: I am a messenger from Allah to tell you that Allah loves you as you love him. [Muslim]
Therefore loving the right people for the right reason is a way to attain Allah ta’ala’s love.
Allah ta’ala loves His creation, even animals because our Deen teaches us not to hurt or abuse animals and even the slaughtering of an animal should be humane.
Ways of increasing love for Allah ta’ala:
• Tilaawat of the Qur’an with understanding and depth
• Nawaafil Salaah
• Sacrificing our beloved things for Allah ta’ala
• Understanding the Asmaaul Husnaa
• Tahajjud Salaah and Du’a in the night
Therefore A’amaal are required to attain the love of Allah ta’ala. A person who has true love for Allah ta’ala will also make Du’a for his enemy. The Prophet sallallaahu ‘alayhi wasallam made Du’a for Hidaayah even for those who hurt and injured him. Therefore when we have love for Allah ta’ala, we will have love for His Makhlooq as well even if they are disbelievers.
The Prophet sallallaahu ‘alayhi wasallam has taught us the following Du’a:
الْمَجِيدُ is translated as The All-Glorious and The Majestic. It is similar to الْجَلِيلُ.
It comes from the root word مجد – the name Amjad means high rank/nobility (noble in terms of background and actions). It has the connotation of being distinguished.
The name الْمَجِيدُ is related in meaning but with differences in their nuances to three other names, الْجَلِيلُ (the Majestic), الْكَرِيمُ (The Generous) and الْوَهَّابُ (The Bestower).
The distinguishing factor difference between الْمَجِيدُ and these three names is that الْمَجِيدُ has the concept of being noble or notable and high ranking in terms of the Af’aal (Actions) of Allah ta’ala.
Another way to define it is That Being Who is deserving of all praise, high rank, miraculous actions and is full of wisdom. Due to the Af’aal, Allah ta’ala is regarded as الْمَجِيدُ and this is the differentiating factor between this and the other names. It’s about being glorious in terms of His actions and being esteemed in all His Sifaat with no one more glorious than Him.
In the Qur’an
It is mentioned twice in the Qur’an with Allah and twice to describe the Qur’an. In Surah Hood (Verse 73)
They said: "Do you wonder at Allah's decree? May Allah's mercy and His blessings be upon you, O residents of the household; for He is indeed worthy of all praise, full of all glory." [Surah Hood: 73]
It is in context of an adjective and with “Hameed” to increase and emphasise of what is being said.
ذُو الْعَرْشِ الْمَجِيدُ - the Owner of the Throne, the Glorious [Surah Burooj: 15]
Describing the Qur’an:
بَلْ هُوَ قُرْآنٌ مَجِيدٌ - Surely this is a Glorious Qur’an [Surah Burooj: 21]
ق ۚ وَالْقُرْآنِ الْمَجِيدِ - Qaf. By the glorious Qur’an [Surah Qaaf: 1]
The Qur’an has the greatest status over all the Books sent down and it is praiseworthy and most honourable and glorious.
Asmaa ul Husnaa, a Vocabulary for us to Express ourselves
This is one of the words of praise of Allah ta’ala. When we praise someone in the Dunya who we love or look up to, we are at a loss of words and sometimes cannot express what we want to say. In a way Allah ta’ala is giving us these Asmaa ul Husnaa (99 and many more) as a huge vocabulary describing Himself so that we can express our feelings towards Him and praise Him and this name has that connotation about it. Therefore if we do not understand the differences between them it does not matter.
In English “Glorious” and “Majestic” are two words with the difference being that “Glorious” is like the sun rising and with “Majestic” we think of Royalty so in our minds we have different words to differentiate something.
الْمَجِيدُ as Praise
Someone came to the famous Scholar from among the Taabi’een, Sufyaan bin Uyaynaa (Rahimahullah) and asked him why the Du’a-e-Karb (Difficulty) is so called when it is a praise and there is no mention of difficulty in it. He replied, “Do you not know the Hadith Qudsi where Allah ta’ala says, ‘Whoever is busy with My Dhikr and does not have any time left to make Du’a then I will give him something better than those who ask?’”
This means that when one is busy with the Qur’an or other remembrance of Allah ta’ala, and not busy in the kitchen or on the net. The point from this story is that when a person is praising and glorifying Allah ta’ala through Tilaawat of the Qur’an and other ‘Ibaadaat that in itself is like Du’a so we need to praise Allah ta’ala for our own selves and we need to keep learning and finding out how to praise Allah ta’ala. We should say “Alhamdulillah” even when we don’t feel like it when we are having a bad day i.e.
الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ and when we do that it will make us feel better. Praising Allah ta’ala has the power of Du’a and الْمَجِيدُ is one of those names of praise.
الْمَجِيدُ in Durood Ibraheem
Durood Ibraheem begins with اللَّهُمَّ and ends with مَجِيدُ .
O Allah, let Your Blessings come upon Muhammad (Peace Be Upon Him) and the family of Muhammad (Peace Be Upon Him), as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious. Allah, bless Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious.
• Secret of اللَّهُمَّ
Ibn Qayyim (Rahimahullah) said that starting with the name of Allah ta’ala actually includes all the names of Allah ta’ala. Therefore اللَّهُمَّ equals to all the Asmaa ul Husnaa and we see that most Du’a begin with اللَّهُمَّ so we are making Du’a through the Asmaa ul Husnaa.
• Ending with مَجِيد
Ending with مَجِيد is ending with a praise. الْمَجِيدُ is a Jamaali Sifat (His being Muhsin, Loving, Merciful etc.) and it is also a Jalaali Sifat ( it has power behind it). Therefore when we say إِنَّكَ حَمِيدٌ مَجِيدٌ at the end in Durood Ibraheem it ends with two Sifaat of Allah ta’ala, one Jamaali and one Jalaali.
We are therefore saying, “O Allah! Through all Your Sifaat, the Jamaali and the Jalaali, I send Durood to Prophet sallallaahu ‘alayhi wasallam.”
In Durood Ibraheem we are sending Rahmat and Barakat on the Prophet sallallaahu ‘alayhi wasallam and Ibraheem ‘alayhis Salam has been mentioned in it too.
This is a meaningful connection where it begins with all the Asmaa ul Husnaa and ends with all the Jamaali and Jalaali Sifaat of Allah ta'ala.
They said: "Do you wonder at Allah's decree? May Allah's mercy and His blessings be upon you, O residents of the household; for He is indeed worthy of all praise, full of all glory." Surah Hood (Verse 73)
Why we send Durood to our Prophet sallallaahu ‘alayhi wasallam?
Another point in the commentary is made regarding why we send Durood to our Prophet sallallaahu ‘alayhi wasallam and the Ambiyaa AS.
1. The Prophets were sent to all the communities and sending Salawaat is a gift. It is our belief in them and our love for them and a token of loyalty, humility and gratitude for them. They do not need our Durood like a king does not need a gift from a poor person. It is for us as one of the effects of it is that Allah ta’ala increases our Imaan and when we recite it with Ikhlaas, Allah ta’ala sends ten mercies upon us.
2. It ends Shirk. The Prophets are the highest ranking among human beings but Allah ta’ala has made them also dependant and they are not beyond the need of Salawaat and Rahmat of Allah ta’ala. When we send Salawaat it shows they are also needy of Rahmat from Allah ta’ala. It prevents feelings of Shirk people can have towards Prophets like the Christians who elevated the rank of ‘Isaa AS and nowadays there are groups who elevate the rank of the Prophet sallallaahu ‘alayhi wasallam.
1. We should act in our ‘Ibaadaat and following the Sunnah of Prophet sallallaahu ‘alayhi wasallam such that we hold Allah ta’ala as The Majestic.
2. We should fulfil the rights others have over us.
الْبَاعِثُ is translated as The Awakener and The Resurrector.
It is specific to the resurrection on the Day of Judgment. It comes from the root word بعث and is used to mean “To descend” and “To raise”. In the Qur’an Allah ta’ala says He sent Prophets and the same root word is used. Some Scholars say Allah ta’ala is بَاعِث as He has sent us Ambiyaa with commands. Some say He is بَاعِث as He sends Rizq.
Most Scholars have taken the meaning of resurrection from the graves as mentioned in Surah Hajj:
and this is a proof that the Hour of Doom is sure to come - there is no doubt about it; and that Allah will raise up those who are in the graves. [Surah Hajj: 7]
In the Qur’an
It is mentioned as a verb in different ways in the Qur’an so in some books of Asmaa ul Husnaa this name is not found as some regard it as a name and some don’t.
There were people in the time of Prophet sallallaahu ‘alayhi wasallam and are even now who denied resurrection, questioning how Allah ta’ala brings back to life a body which has decayed. Allah ta’ala has given many examples in the Qur’an how He made us the first time and how He can bring us back to life after death.
Even Ibraheem AS also asked Allah ta’ala regarding this and this is mentioned in verse 260 of Surah Baqarah.
His question was not a rejection as Ibrahim AS was a firm believer in Tawheed and in the resurrection after death. He was Khaleelullaah and he had Imaan-e-kaamil and Yaqeen-e-kaamil. He posed this question to Allah ta’ala merely to have an eye witness account (Mushaahadah) of Allah ta’ala’s ability to resurrect.
Allah ta’ala instructed him to find four birds, tame them, then cut them into pieces. These pieces were to be placed on several hills. Once this was done, he was to call them. This he did, and (instead of flying) they all came running to him, as a display of Allah ta’ala’s power.
Allah ta’ala says He cannot only bring us back to life after death but it will be with every detail as well, including the “tips of the fingers.”
بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ
Why not? We are able to put together, in perfect order, the very tips of his fingers. [Surah Qiyaamah: 4]
Interestingly we now know that every human being has different finger prints and this is a widely understood and accepted fact. Allah ta’ala chose to mention fingertips to say I can recreate everything including your fingertips so there will be no doubt as to who the person is.
To realise with certainty that Allah ta’ala can resurrect and now with science it’s not that hard to believe i.e. it is scientifically possible to clone from some hair or cells.
Death is inevitable even with all the protection we ask Allah ta’ala for and so we should have Yaqeen that I will be brought back to life after death and to ask yourself if you are ready to face Him. This will lead to preparing for the Aakhirah. Allah ta’ala give us Tawfeeq to prepare for it, Aameen.
This cannot be undone and I am sure it will be greatly appreciated.
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