الْبَدِيعُ is similar to الْخَالِقُ and is translated as The Eternal Originator and the Absolute Cause and The One Who Originates. He is the Originator of all things.
In the Qur’an
This name is mentioned twice in the Qur’an in Surah Baqarah and Surah An’aam.
“The Originator of the heavens and the earth! When He decrees a thing, He says unto it only: Be! and it is.” [Surah Baqarah: 117]
Definition
It is The One Who creates without any example or model or raw materials and it is only Allah ta’ala Who can create in this manner. It is that Being Who manifests all types of strange and wondrous creations (all life forms).
الْبَدِيعُ is therefore more specific than الْخَالِقُ.
If a person was to create something it would still be based on what Allah ta’ala has originated.
“Surely there is a lesson for you in cattle. We give you to drink of what is in their bellies, between bowels and blood - pure milk - pleasant for those who drink it.”
The milk does not get polluted and there is no machine keeping it separate from the filth. The birds in the sky do not lose their way and dolphins have their own radar system. There are countless more examples.
Counsel
Looking at His creation we should know that Allah ta’ala is الْبَدِيعُ.
Reflect on it and praise and glorify Him. Being in awe of the creation of Allah ta’ala is a natural way to connect to Him. Therefore find ways to be in awe. Look at the ocean life, animal life, the universe and reflect.
الْبَاقِي is translated as The Everlasting and The Ever-Present.
Definition
Imam Ghazali (Rahimahullah) says it is The One Whose existence is necessary in itself.
In the Arabic language there are different types of “Forever”:
• Baqaa – is understood to be related to the future
• Qadeem – is pre eternal i.e. from the past
• Abad – is eternal i.e. in the future (always will be)
• Azal – always was
الْبَاقِي embraces both “Abad” and “Azal.” His existence is both Abadi and Azali.
It is that Being Who never goes through an end (never has a Khaatimah). It is that Being Who is Awwal (The First without a beginning) and Aakhir (The Last without an end.)
In the Qur’an
الْبَاقِي is not used in the Quran in this form but is used in a verbal form in different ways.
كُلُّ مَنْ عَلَيْهَا فَانٍ - “Every being on earth is bound to perish”
There remaineth but the countenance of thy Lord of Might and Glory. [Surah Ar-Rahmaan:26-27]
فَان means something that is temporary and will end and يَبْقَىٰ is infinite, something that is always there. The word وَجْه meaning face/countenance, is not literal. It means the Dhaat of Allah ta’ala is Baaqee.
The terms “Fanaa’ - Faanee” and “Baqaa - Baaqee” are found in our Deen and in the Qur’an. In spiritual terminology it refers to people going through different stages in their spiritual development.
Allah ta’ala is capable of having something terminated/ annihilated i.e. taken out of existence. So something that was non-existent then came into existence and then its existence can be terminated.
The question arises that in the Aakhirah people will go to Jannah or Jahannam and stay there forever in their state so isn’t that Baqaa?
The answer scholars give is that people are still Faanee (temporary) as there still remains the possibility of them being non-existent because Allah ta’ala has that power to make them non-existent and they were also at one time non-existent (before their existence).
Therefore Faanee is something that is temporary and will end and only Allah ta’ala is Baaqee.
Whatever is with you is transitory and what is with Allah is everlasting. [Surah Nahl: 96]
Scholars say that whatever is with Allah ta’ala i.e. whatever is connected with Allah ta’ala like the deeds done for Allah ta’ala, wealth spent for Allah ta’ala, emotional states of sadness and happiness which one bears for Allah ta’ala etc. are included in مَا عِنْدَ اللَّهِ – “what is with Allah” and are eternalized. Therefore Allah ta’ala Himself is Baaqee and whatever we do for the sake of Allah ta’ala (With Ikhlaas) is connected to Allah ta’ala and so becomes Baaqee as well. We are Faanee but the deeds done for Allah ta’ala are Baaqee.
It is mentioned in a Hadith that a sheep had been slaughtered and the Prophet sallallaahu ‘alayhi wasallam instructed ‘Aisha RA to distribute the meat. When he returned he asked her what was left and she said, “Nothing remains of it except its shoulder.” The Prophet sallallaahu ‘alayhi wasallam said, “All of it remains except its shoulder” meaning what was distributed is Baaqee and not what’s left.
We usually feel what we gave away is lost and what we saved, we have however it’s the other way round.
In another Hadith the Prophet sallallaahu ‘alayhi wasallam said,
“A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.” [Muslim]
Therefore whatever is with us is wasted and whatever is with Allah ta’ala is eternal and the مَا of مَا عِنْدَاللَّهِ includes everything done for the sake of Allah ta’ala.
The World is Temporary
Another verse of the Qur’an mentions the concept of the world being temporary,
Invoke no other God besides Allah. There is no God but Him. Everything is perishable except Him. To Him belongs the judgement and to Him will you all be returned. [Surah Qasas: 88]
Everything will be destroyed except the countenance of Allah ta’ala meaning His Being.
The Prophet sallallaahu ‘alayhi wasallam was not a poet but he said,
“The truest words (ever) uttered by a poet is the saying of Labid: ‘Behold! Everything besides Allah is vain” [Abu Dawood]
In Arabic: “Alaa kullu shai-in maa illallaahu baatil”
Counsel
When facing loss of someone or something beloved or when facing disloyalty from someone close, remind yourself that only Allah ta’ala is Baaqee and everything and everyone else is temporary. Those who are close to Allah ta’ala have the reality of this concept in their hearts that Allah ta’ala is Baaqee and everything else is Faanee and they do not get attached to anything.
Therefore to realise that everything is temporary and only Allah ta’ala is forever. He always was and always will be. This realisation will lead to the heart being detached from the world.
We search for friends who will be forever however only Allah ta’ala is forever and it is His friendship we should seek.
Story
Mufti Shafi’ relates a story of a man who lived in India. He was a simple man who worked hard. He built a big home, planted a mango tree and began to live there. The mangoes had just begun to ripen when the partition occurred and he had to leave India. He went to Pakistan and said afterwards that from the moment he left the house he never thought about it. This shows that he must have been so detached from it even though he had worked hard for it.
Often things happen suddenly for which one is not prepared and if the person is attached to something it will become a very difficult test. To realise that Allah ta’ala is Baaqee and everything else is Faanee, helps in grief and strife. Even the loved ones who die are forgotten after some time.
Du’a
“Allahumma wa maa zawaitanee ‘annee mimmaa uhibbu faj ‘alhu faraaghallee fee maa tuhibbu”
O Allah, free my heart from those things of my liking that You have withheld from me, that I may turn towards those things that are to Your liking
الْوَارِثُ is translated as The Inheritor of All and The Supreme Heir.
Definition
It is the One to Whom all possessions return after the possessor disappears.
وَارِث mean an inheritor of someone who dies (heir). Allah ta’ala is the Haqeeqi Maalik, the True Owner of everything so what does it mean by Allah ta’ala being The Inheritor?
Allah ta’ala gives temporary ownership of things and when the person leaves this world it goes to someone else but at the end of the universe everything will come back to Allah ta’ala and in this way He is the True Inheritor.
In the Quran
الْوَارِثُ is mentioned twice as a verb and twice as a noun in the Qur’an.
What is the matter with you that you do not spend in the Way of Allah, whereas to Allah belongs the inheritance of the heavens and the earth? [Surah Hadeed: 10]
Then We gave the Scripture as inheritance unto those whom We elected of our bondmen [Surah Faatir:32]
Inheritance does not have to be something tangible. The “Bondsmen” refers to the Prophet sallallaahu ‘alayhi wasallam and Scholars say the Prophet sallallaahu ‘alayhi wasallam was given the Qur’an and after him it was passed on through the generations of Muslims. The Ulama are the “Waarithul Ambiyaa” – inheritors of the Prophets as they inherited the knowledge of the Book of Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam did not leave any inheritance behind. His true inheritance was the knowledge of the Qur’an. Therefore ‘Ilm (Knowledge) is an inheritance.
Counsel
Inheritance laws should be treated as important and adhered to. Many do not regard the laws of inheritance as important and do not implement them at all or implement them unfairly.
We should know our rights in inheritance and we should know that Allah ta’ala is The True Inheritor.
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Is doing a series on how to use and call on the various names and attributes of ALLAH in every day life, in Dua, and difficulties.
الرَّشِيدُ is translated as The Appointer to the Right Path and The Director. It has different derivatives – Raashid, Rushd, Murshid.
Definition
الرَّشِيدُ is similar to الْهَادِي (Granter of guidance) but Rushd is more specific in showing the way to guidance.
It is The One Who guides creation to their righteous goals. Therefore it is not just in terms of Hidaayat towards Imaan. Hidaayat is like a path and Rushd is the guidance in that path.
It is mentioned in regard to giving an orphan his wealth when he reaches “Rushd” i.e. time when they can distinguish on how to spend the wealth correctly. Rushd has the concept of righteousness more than the concept of Hidaayah.
In the Qur’an
It comes in different forms three times in the Qur’an.
O Allah make Imaan beloved to us and beautify it in our hearts, and make us hate disbelief, immorality, and sinning and make us amongst those who are rightly guided.
الصَّبُورُ is translated as The Most Patient and The Patiently-Enduring.
Definition
الصَّبُورُ is The One Who does not let haste move Him to carry out an action before its time.
Allah ta’ala can do whatever He wants, whenever He wants but He will not be hasty in doing something before its time.
What does Allah ta’ala patiently endure?
Allah ta’ala patiently endures the sins of humanity.
It is The One Who does not punish according to the level of the sin. He does not punish right away and if He does punish in the world, it will not be according to the severity of the sin. In fact after the sin is committed, Allah ta’ala gives the person the Tawfeeq to make Tawbah. Even if the person persists in sin, Allah ta’ala is الصَّبُورُ and He keeps the door to Tawbah and Maghfirat open. He does not rush to punish sinners and gives them opportunities and chances and that is part of Allah ta’ala being الصَّبُورُ.
The Prophet sallallaahu ‘alayhi wasallam said,
“Verily, Allah accepts the repentance of His servants so long as they are not on their death bed.” [Tirmidhi]
This shows Allah ta’ala is The Most Patient. He is الصَّبُورُ.
In the Qur’an
It is mentioned in some form 90 times in the Qur’an and not necessarily as الصَّبُورُ
صَبر - Patience
Linguistically صَبر means to hold fast, to restrain something and so when we make Sabr we are restraining our desires, anger etc. It is a very important concept in our Deen and very much encouraged in the Quran and Hadith.
O' You who believe! Seek My help with patience and prayer: surely, Allah is with those who are patient.
[Surah Baqarah:153]
To get help firstly, one needs to be patient and it may take time, striving (Mujaahadah) and Du’a. Secondly, Salaah is mentioned.
“Allah is with those who are patient” - technically Allah ta’ala is always with us as Allah ta’ala says,
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۚ - and He is with you wherever you are. [Surah Hadeed: 4]
But in the verse of Surah Baqarah, it is specifically mentioned to show merit of the صَّابِرِين – the patient ones. Knowing that Allah ta’ala is with you when you remain patient helps to be more patient.
Types of Sabr
• Patience in refraining from sins – to restrain one’s self from the impermissible.
• Patience in doing good deeds – one needs patience to wake up for Fajr.
• Patience in times of difficulty – brings great rewards.
Say: “O My servants who have truly believed, fear your Rabb; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah’s earth is spacious. Those who endure with patience will be rewarded without measure.” [Surah Zumar: 10]
Sabr & Shukr
Patience and gratitude have been mentioned together in the Qur’an and Hadith. 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]
Sabr is not a passive thing. It is a proactive and rigorous activity and it is not a one-time thing. It continues over a period of time and real Sabr is how one reacts in the beginning.
The Prophet sallallaahu ‘alayhi wasallam said, “The real patience is at the first stroke of a calamity.” [Bukhari]
The initial reaction reveals the level of Sabr of a person i.e. how one holds one’s self, what words are said etc. It does not mean however that one cannot cry and show grief.
There are three levels of Sabr;
• Sabr of the Taa'ibeen
This is the stage where people stop speaking about their difficulties and problems to others (i.e. complain to others). Now it does not mean that the wife can’t share anything with her husband or the son can't share with his father or the patient can’t tell about his problems to his doctor. No these are necessities. It is just impermissible to inform the people about one’s condition without any reason. There is nothing wrong if the wife shares her sorrows and grief with her husband and the son shares with his father. What is prohibited is that some people just keep whining and complaining about things and say that Allah ta’ala never listens to us. It is equivalent to saying Allah ta’ala has been unjust to us.
• Sabr of the Zaahideen
This is when in difficulty they show they are pleased with Allah ta’ala i.e. they are content with the situation. They do not complain.
• Sabr of the Siddiqeen
This is the highest stage. They are happy in difficult situations because they know it will be a means of their attaining closeness to Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam said, “Whoever Allah wants good for him, he puts them to test…”
Etiquettes of Sabr
When calamity strikes one should not complain or question Allah ta’ala’s decision. Say,
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ - We belong to Allah and to Him we shall return. [Surah Baqarah: 156]
In a situation where there is a lack of Sabr think about your sins and that Allah ta’ala is forgiving them. The Prophet sallallaahu ‘alayhi wasallam said,
“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” [Bukhari]
Think of the reward for patience and remember Allah ta’ala is with the patient ones. Our worship and deeds are lacking and through patience we can reach high ranks similar to the ranks of those who worship Allah ta’ala in abundance.
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