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    Names Of Allah Series

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    Al-Wahhab: The Constant Bestower of Gifts

    Sometimes things happen to us in our lives, and we do not know how to read events. We may suddenly lose all our money, and the first thing that we think of is, “What did I do to deserve this? I was a good Muslim, I tried so hard, why did Allah punish me?” Or perhaps something amazing happens to us, and our reactions range from “Alhamdulilah!” (all praise is to God) to “I just got lucky.”

    Our reactions say a lot about us and about our knowledge of and relationship with Allah subhanahu wa ta`ala (exalted is He). If our best friend does something, because we know them, we know how to read their actions and their dealings with us. Unfortunately, we do not know nearly as much about Allah (swt), even though He is closer to us than our jugular vein, and even though He invites us to call Him by His Names:


    “ولله الأسماء الحسنى فادعوهُ بها”

    “And to Allah belong the best names, so invoke Him by them.” (Qur’an, 7:180)

    How can we call Him by His Names if we do not know them and if we do not understand them? And what is the purpose of Allah (swt) revealing to us 99 of His Names and His Attributes? It is in order for us to know Him, and through knowing Him, we are able to worship Him better and understand the nature of this world. One of the scholars mentioned a saying:

    “If one knows the commander, the commands are easy to follow.”

    So insha’Allah (God willing) this series will focus on the Names of Allah (swt), and will draw upon research done by Sheikh Ratib an-Nabulsi, Imam al-Ghazali, and Dr. Amr Khaled.

    Al-Wahhab: The Constant Bestower of Gifts

    Think of the last time someone gave you a gift—how did you feel? A feeling of joy, love, of being special to the person from whom you received the gift, and sometimes a bit of shame if you feel you didn’t deserve it. Because, in essence, a gift isn’t given in return of anything.

    One of Allah’s Beautiful Names is al-Wahhab. The root of this word is hiba, which means a gift. And because Allah (swt) is al-Wahhab, it means that He not only gives gifts once or twice, but He constantly does so. Allah (swt) tells us in the Qur’an:


    “أَمْ عِنْدَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ”

    “Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?” (Qur’an, 38:9)

    So how do we know when Allah (swt) has given us a gift? Rizq (sustenance) is written for us, but we have to work for it. So if in the course of our efforts, we earn $1 million, that is rizq that Allah (swt) had ordained for us. Hiba, on the other hand, is just that—a gift that was not conditioned upon your efforts. When you get a phone call from someone you love, that you felt you missed—that is hiba. When without planning, you are fortunate enough to be able to go on `umrah (the minor pilgrimage), that is hiba. When Allah (swt) brings an amazing person into your life and you are able to improve because of them, that is hiba.

    The Connection Between Gifts and Love


    “يا داود ذكر عبادي بإحساني، فإن القلوب جبلت على حبِّ من أحسن إليها وبغض من أساء إليها”
    [ ورد في الأثر ]

    It is stated in the traditions:

    “O Dawud [David], remind people of my favors upon them, because the hearts are inclined to love those that do good to it and detest those that do bad to it.”

    Who do you give gifts to? In general, you give gifts to someone you are thinking about and someone that you love. Sometimes we give gifts to endear people to us. So think about what that means when Allah (swt) gives you a gift.

    Some of us may be thinking, “But I am so far from Allah. Why would He give me gifts out of love?” Subhan Allah (Glory to God)—our Lord is greater than we imagine. He gives us gifts so that we know that we have a God who does not forget about His creation—even when they fall astray. He gives us gifts as a reminder so that we can come close to Him.

    Do you want to be a recipient of al-Wahhab?

    We are all recipients of the many gifts of Allah (swt). Out of the 6 billion people in this world, He chose you to be of the ummah (community) of His Prophet ﷺ (peace be upon him). That in itself is a gift that we cannot thank Him enough for. If we all reflect on the many personal blessings in our lives, we cannot help but feel special to Allah (swt). Every little gift and every huge blessing was because al-Wahhab wanted to give you, and you specifically, something.

    If you want to be a companion of al-Wahhab, then remember to acknowledge His gifts, even if they seem to be minute, and to thank Him. Allah (swt) says, “If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe,” (Qur’an, 14:7). The more we are conscious of Allah’s gifts to us, the more we are able to increase our love for Him, and recognize how blessed we are.

    Moreover, we should use His gifts in His way and in His cause. No one likes for their gifts to be cheapened. If Allah (swt) has given you a gift, do not use it for what He dislikes. If we do that, the gift in question becomes a test that we will be held accountable for.

    Finally, be a gift giver yourself. The Prophet ﷺ said, “Give gifts, for this will increase your mutual love,” (Muslim).

    Source
    Last edited by tw009; 10-10-2012 at 05:49 PM.
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    Names Of Allah Series

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    Re: Names Of Allah Series

    If anyone has anything to post about the beautiful names of Allah, please go ahead and do so.
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    Re: Names Of Allah Series

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    Re: Names Of Allah Series

    Ar-Razzaq: The Provider


    In the last article, we discussed how Allah subhanahu wa ta`ala (exalted is He) is the constant Giver of gifts. We mentioned how the nature of a gift is that it is not given in exchange for anything, but rather it is out of love and mercy, and a reminder that we have a Lord who is taking care of us.

    Alhamdulilah (all praise be to God), many of us recognize these gifts when they are given. Yet we are plagued by worry for our everyday and future sustenance. The job market is down, how will I get a job? How will I support my kids? How can I get married when I don’t make enough money? Endless thoughts of worry fill our minds. And this is where ar-Razzaq comes in.

    What is Rizq?

    In order to understand Allah’s Name ar-Razzaq, we need to know what rizq means. Rizq is what has been apportioned for you which benefits you. So Allah (swt) is ar-Razzaq—He is the One who creates your rizq, and takes it upon Himself to deliver what He has apportioned to His servants. And because He is ar-Razzaq, and not ar-Raaziq, He provides this sustenance to everyone: Muslim and non-Muslim, woman and man, humans and animals and plants. It encompasses everything on earth. Allah (swt) says in the Qur’an:

    “And there is no creature on earth but that upon Allah is its provision [rizq], and He knows its place of dwelling and place of storage. All is in a clear register.” (Qur’an, 11:6)

    This is a statement from Allah (swt). He says that the provision for His creatures is upon Him. And in case we had doubt, Allah (swt) takes an oath by the heavens and earth. He says:

    “And in the heaven is your provision and whatever you are promised. Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.” (Qur’an, 51:22-23)

    The Prophet ﷺ (peace be upon him) said that a soul will not die until it gets all of the provision that has been apportioned for it (Ibn Hibban). Just looking at the heavens and the earth, and the way that rain falls and plants grow should be enough proof for us. We take it for granted, that this is the natural course of things. But Allah (swt) determined the course that nature will take. So if He created the system in which the rizq of all of the creatures is made, how will He not provide for you when He has said of human beings, “We have certainly honored the children of Adam,” (Qur’an 17:70). So even if you feel that your provision is slow in coming for you, remember that whatever is written for you will come. What rests on you is how strive for it.

    So what specifically can be counted as rizq?

    When we refer to rizq, many people assume it is just money. But rizq is what benefits you. So it can be money and any material thing in this world. It can also be something emotional. And it can be spiritual rizq. The person who takes it upon himself to attend talks, surround himself with good people and increase in the good that he does is taking the steps to feed his soul. And Allah (swt) will raise his station because of that.

    Striving: A Condition of Rizq

    This is the crux of our lesson today: the lesson of striving. Your rizq will not come to you if you do not work for it. That is the essential difference between hiba—a gift—and rizq. Your rizq is written for you but in order for you to unlock the door, you need to work as if your rizq depended on how hard you try, but in your heart, you know that nothing will come to you except what Allah (swt) has written for you.

    And this is why if we truly believe in ar-Razzaq, we will never ever seek haraam (prohibited) means of living. If we truly believe that what has been written will come to us, then we know that we do not need to seek unethical ways of making a living. We work in whatever way that we can, in a manner that befits us as Muslims, knowing that it is Allah (swt) Who will provide for us. Even if everyone around you is engaging in corruption.

    The example of Hajar alayha as-salam (peace be upon her) perfectly shows this. In the midst of the desert, she is stuck. Her infant is crying because he is hungry, and her food supplies have run out. She runs up and down Safa and Marwa 7 times, searching for something, anything. And Allah (swt) rewards that striving with the well of Zamzam that we still benefit from today. When we go on Umrah or Hajj (pilgrimage), we perform the “sa`y”, which means striving, emulating the footsteps of Hajar (as), so we never forget the lesson of working hard with the means around us. And the way that this perfectly illustrates the concept of rizq is that it came from where she did not imagine. She fulfilled her part—and Allah (swt) gave her what He apportioned for her. This is especially a lesson for those of us who say there is nothing for us to do—but there is always something to do. Even working to seek the means to be productive is something we will be rewarded for because it shows we are serious in our striving. And Allah (swt) may give it to you through the channels that you sought or through something completely different. It is simply to show you that your rizq is in His Hands.

    I knew someone who really needed a job but didn’t want to ‘sell-out’ by applying to something just for the money. This friend applied everywhere that seemed to be ethical and in line with his interests. But it was one rejection after another. This continued for months, but masha’Allah (what God wills), this friend never lost hope. And out of nowhere, an organization contacted him even though he had not applied. One could take the lesson that he didn’t even need to apply to all the other places, but he did. Because that showed he was serious. And Allah (swt) brought down his rizq in the form of a job offer he did not apply for, just to show that rizq comes from Him.

    So knowing that rizq is guaranteed is not an excuse to be lazy. No one knew ar-Razzaq better than the Prophet ﷺ, but there is not one moment in his seerah (life) where we see a defeatist attitude. His example is the best example, because he shows us what it means to have full trust that he will receive what Allah (swt) has written for him, and yet work in a way that shows he planned, thought deeply and sought people’s opinions.

    What about people who don’t seem to get their rizq? Why are people starving?

    It may be easy for someone to believe that Allah (swt) does not provide. We see pictures of children freezing in Afghanistan and starving in Somalia. “Where is their rizq?,” someone might ask. Yet we need to understand that there are consequences for our actions. Allah (swt) reminds us that if we do not rule with justice then there will be corruption on earth. Overusing resources, abusing human beings and hoarding wealth are things that are despised in our religion and Allah (swt) warns us severely against them. We cannot blame Allah (swt) when we have created a system which goes precisely against the way Allah (swt) has ordered us to live. So their test is this hardship in this life, though ar-Razzaq may manifest Himself in ways that we cannot imagine, and our test is failing to help them out of it.

    One of the things that prevents our rizq from reaching us is our sins. But some may say that many seemingly sinful people appear to receive rizq, so is there even a correlation? Yet if that is all we see then we are being superficial. They may have received their material rizq, but Allah (swt) may deny them their spiritual rizq. And this is far worse. This is especially so when the bounty we have been given is used in illegitimate ways.

    Now that we know ar-Razzaq, how can we live the meaning of this attribute?

    We alluded to two things that we should do in order to receive our provision. We should not seek haraam means, as that also prevents our du`a’ (supplication) from being responded to by Allah (swt). The second is the key, which is to work hard. But there is a third component that is equally crucial. And that is the internal action: redha. Redha is contentment with what Allah (swt) has given us. We talked about this previously in the series on how to achieve tranquility of the heart. The basic gist of it is that we should not harbor any resentment or bitterness towards Allah (swt) for what we have been given. If we work hard and find that there seem to be no fruits to our striving, there is no anger in our hearts towards Allah (swt). We are content with what He has written for us—and what we have is more than enough. The Prophet ﷺ reminds us of why we should be content when he says, “Whoever wakes up safely in his home and is healthy in his body and has provisions for his day, would have acquired all the worldly possessions he is in need of,” (Tirmidhi). We should avoid being of the people whom Allah (swt) describes:

    “And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.” (Qur’an, 22:11)

    How to Increase Rizq

    Sheikh Ratib an-Nabulsi lists a number of ways in which we can increase our provision. I have summarized them below:

    Taqwa (God-conciosuness): “And whoever has taqwa of Allah – He will make for him a way out. And will provide for him from where he does not expect.” (Qur’an, 65:2-3)

    Tawakul (reliance on God): “And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” (Qur’an, 65:3)

    Keeping good relations with family: The Prophet ﷺ said, ‘Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.’ (Bukhari)

    Thankfulness: “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ ” (Qur’an, 14:7)

    Asking forgiveness and tawba (repentance): “And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.” (Qur’an, 71:10-12)

    Charity: “Who is it that would loan Allah a goodly loan so He may multiply it for him many times over?” (Qur’an, 2:245)

    Reciting Qur’an: The Prophet ﷺ said: “The house in which Qur’an is recited is increased in good, and the house in which Qur’an is not recited is decreased in good.” (al-Bazzar)

    Migrating for the sake of Allah: “And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance.” (Qur’an, 4:100)

    May Allah (swt) make us of those who know Him, who work hard for His sake, and who taste the paradise of contentment on earth.
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    Re: Names Of Allah Series

    Al Kareem: The Most Generous

    Kareem comes from the three-letter root ka-ra-ma. According to Lisan al-Arab, it encompasses all kinds of good, honor and virtues. As we will see, the concept of karam is more expansive than a superficial understanding of generosity.

    For example, the Qur’an is described as Qur’an Kareem. This means that the Qur’an is full of benefit and virtues. Sh. Ratib an-Nabulsi uses the following ayah (verse) to illustrate, where the Queen of Sheba speaks of the letter than was given to her:

    “She said, ‘O eminent ones, indeed, to me has been delivered a kareem letter.’” (Qur’an 27:29)

    Imam al-Ghazali, in his explanation of Allah’s Names, stated that al-Kareem is “one who forgives if he has the power, follows through when he promises, and exceeds the limits one could hope for when he gives; nor is he concerned with how much he gives or to whom.”

    Another meaning is also alluded to in Maqayees al-lugha, that karam can refer to something that intrinsically has honor in and of and itself. This meaning is important. Allah subhanahu wa ta`ala (exalted is He) says:

    “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Qur’an 17:70)

    The word used for honored is karram-na, from the same root karam. Allah (swt) has given the human being a sense of honor and dignity in being human. He has preferred the human over other creation. Iblis (Satan) even recognizes this, saying:

    “Do You see this one whom You have honored [karram-ta] above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.” (Qur’an 17:62)

    How does Iblis do this? By distracting us and causing us to stray from the path. When we follow him, we are putting ourselves in a lower state than we are supposed to be.

    How is Allah al-Kareem?

    What does it mean for Allah to be al-Kareem? Allah (swt) in His essence is Kareem because of His perfection, His Oneness and His uniqueness.

    He is also Kareem in His dealings with His creation. As al-Ghazali’s definition shows, Allah (swt) always goes over and beyond what is needed, when He does not have to. He forgives, He follows through and He gives. Why? Because He is ultimately al-Kareem.

    We can illustrate with a few examples, but I am sure you can think of more:

    Prayers

    Prayers are fascinating. We were created to worship. We all know that worship includes many different acts, but at the very basic level, we all must pray. It is a compulsory act, and it would suffice that it is a command from Allah (swt). Yet Allah (swt) provides so many spiritual cures in prayers, and He makes it something that is beloved in the heart of the believers. When we pray, the veil between us and Allah (swt) is lifted, as the Prophet ﷺ (peace be upon him) tells us:

    “Allah faces the servant during prayer as long as he does not turn away.” (Abu Dawud)

    Moreover, we are forgiven for sins, as we are told:

    “When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Bayhaqi, Saheeh al-Jami’)

    And we are rewarded! We are rewarded even when we are waiting for prayer, as the Prophet ﷺ said:

    “A person is considered in prayer as long as he is waiting for the prayer.” (Bukhari, Muslim)

    And finally we are given the gift of du`a’ (supplication) when we are closest to Allah (swt), in sujood (prostration). The Prophet ﷺ tells us:

    “The closest that a servant is to his Lord is when he is in prostration.” (Muslim)

    All of this to exemplify this attribute of Allah (swt)—He gives and gives, for such a simple act in order to bring us closer.

    Food

    We need certain nutrients. Our food could be bland and tasteless, and simply fulfill its function of helping us survive. But food is also a pleasure (sometimes too much of a pleasure for people ), and this is also from the generosity of Allah (swt).

    Forgiveness

    Even in Allah’s forgiveness of our sins, His Generosity is manifest. When we spoke about Allah at-Tawwaab, we recounted how Allah (swt) not only cancels your sin, but that sin may even be turned into a good deed in your books. Yet Allah’s generosity knows no bounds. Sheikh Ratib an-Nabulsi, in explaining Allah’s Name al-Kareem, quotes the following:

    “If a believer returns to Allah with true sincere repentance, Allah makes him, the angels and the whole world, forget his sins and misdeeds.”

    Paradise

    Paradise is the ultimate manifestation of Allah’s generosity. Fairness may be in giving us a good life for whatever good we did (which is ultimately from His bounty!). But Paradise removes even the memory of whatever we were afflicted with. Paradise is a place that we cannot even imagine—where everyone will have what he wishes, and everyday is more fascinating than the previous. Take a minute to just imagine.

    Recognize al-Kareem

    Firstly, recognize the worth that Allah (swt) has given you in being a human being, with intellect and a capacity to choose. This dignity was given by God; and as people, we must act in ways that are dignified. We dishonor ourselves by lying, cheating, being rude, and ignoring injustice.

    Secondly, recognize Allah’s generosity in His dealings with you, and that everything good we have is a result of Allah’s generosity. Reflect upon how Allah’s generosity exceeds all expectations. It is important to contemplate over what we have, and realize that what we have is truly over and above our basic needs. All that is from the generosity of al-Kareem.

    Thirdly, be generous to people, knowing that Allah (swt) compensates His servants because He is the ultimate in Generosity. Not simply in money, but in time and simple generosity in attitude. The Prophet ﷺ would never say “no” when he was asked for something [Agreed upon]. The Prophet ﷺ also said: “The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper.” (Tirmidhi)

    Share the ways in which you have witnessed Allah’s Generosity!
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    Re: Names Of Allah Series

    Al Jabbar: The Compeller


    Abu Hurayrah (ra) reported that the Prophet ﷺ said, “Allah has ninety-nine names, one hundred less one. Whoever ‘ahsaaha‘ will enter Jannah.” [Bukhari and Muslim]

    According to Shaykh Jamaal Zarabozo, the statement in the hadith “man ahsaaha” means “whoever enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one’s belief in them.”

    Many scholars state that one of the best ways to increase one’s iman (faith) is to learn the Names and Attributes of Allah subhanahu wa ta`ala (glorifed and exalted is He). In an effort to introduce readers to the beauty of His Names and to increase us in our faith and humility, this article will go through one of the Names of Allah. It will provide the meanings of this Name how we can worship Allah through this Name and how we can act upon this Name as well.

    Al-Jabbaar is one of the authentic Names of Allah (swt) and it means ‘one who compels or restores.’ Al-Jabbaar, like the majority of the Names of Allah, is of an intensified form so Al-Jabbar not only means ‘one who restores,’ but “the One who restores completely.’

    Jabbaar is from the root jabr (ج ب ر or جبر), and this root has several meanings:

    a) The first meaning is ‘to pressurize, to compel and force someone to do something.’ From this, it is understood to mean ‘to tyrannize someone and be tyrannical.’ We learn from the Qur’an that:

    وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ
    “And when you strike, you strike as tyrants.” (Qur’an, 26:130)

    Similarly in Surat al-Maryam, Prophet `Isa `alayhi salaam says:

    وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا
    “And He has not made me a wretched tyrant.” (Qur’an, 19:32)

    b) Secondly, jabr means ‘to be strong, tall and great.’ ‘Nakhlatun Jabbaarah’ is used to describe a tall date palm tree that is very strong and gives a lot of fruit. Also in the Qur’an, when Bani Isra’eel (the children of the tribe of Isra’eel) were told to enter the city of Jerusalem, they said:

    إِنَّ فِيهَا قَوْمًا جَبَّارِينَ
    “Indeed within it is a people of tyrannical strength.” (Qur’an, 5:22)


    c) The third meaning of jabr is ‘to repair the broken, fix and reform something.’ When something is incomplete and you complete it, that act is called jabr. Furthermore, when there is a deficiency and you make up for it that is called jabr. (Interesting fact: from the same root is the word ‘algebra:’ you ‘fix’ the equation. The word ‘jabeerah’ is also used for a splint, to help broken bones.)

    Proof for this Name

    The word ‘Jabbaar’ appears 10 times in the Qur’an, but only once for Allah (swt). This word is used nine times for people who are strong, oppressive, or commit dhulm (injustice), who compel and force others. The last time it is used in the Qur’an in Surat al-Hashr (verse 23) is for Allah (swt).

    If Allah is Jabbaar, what does it mean?

    a) According to al Khattaabi, it means: “He is the One who forces His creation upon what He commands and upon what He has forbidden. In other words, whatever Allah wills, His will is executed.” The first meaning of Jabbaar is ‘Compeller,’ so whatever He wills is what happens. He is the One who implements His will.

    b) Secondly, it means ‘al ‘Aali fawqa khalqihi’, the One who is Exalted and High above His creation. In other words, He is the Greatest One. We said ‘nakhlatun jabbaarah’ is the tallest tree in the orchard. Allaah (swt) being al-Jabbaar is the Greatest and there is no one else who is greater than Him. He is the One who is Qawwiy, A’dheem (The Most Strong, The Most Great). He is the One who has ‘tawl’: He owns a lot and can give a lot. The Supreme Power and Authority belongs to Him Alone.

    c) Thirdly, Jabbaar means ‘Al Muslih, the One who Reforms, the One who fixes the situation for His creation. When we find our resources to be incomplete, Allah (swt) completes them. When we are unable to reach our goals, Allah (swt) assists us. He is the One who amends the affairs of His creation. It means if a slave is unable to reach His goal, Al-Jabbaar will enable Him and provide Him with the sources to reach this goal.

    Difference when Jabbaar is used for Allah and for people

    When Jabbaar is used for people, it is in a negative sense, because they have no right to be tyrannical and oppress others. If Jabbaar is used for humans as ‘one who restores,’ it is negative again because they use their oppressive nature to fix things. When Allah (swt) fixes things, it is not oppressive – it is positive. Jabr does not befit or suit human beings because they are supposed to be servants.

    If Allah is Al-Jabbaar, what are we supposed to do?

    1) We must know that He is Al Jabbaar alone, and we cannot imitate Him. For many Names of Allah, we must act upon them in a way most suitable for us. Allah is Ar-Rahman (The Entirely Merciful) so we should have mercy on others. However, because Allah is Al-Jabbaar it does not mean we become jabbaar. Why? Because He has told us to not be jabbaar and He does not like those who are arrogant.

    From Surat Ibrahim we learn:

    وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
    “And they requested victory from Allah, and disappointed, [therefore], was every obstinate tyrant.” (Qur’an, 14:15)

    Similarly, Allah says:

    كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ
    ‘Thus does Allah seal over every heart [belonging to] an arrogant tyrant.” (Qur’an, 40:35)

    So whoever is jabbaar, it leads to their heart being sealed and his ultimate loss in this life and the next.

    From a hadith in Sahih Bukhari, we learn that hellfire is for the jabbaareen, those who are jabbaar, Hellfire said: ‘I have been given the privilege of receiving the arrogant and the tyrants.’

    We may think that we are not oppressive, and that such a title only belongs to the rulers who kill people and commit injustice, but we are also jabbaar sometimes. In the context of Isa (as), it is said he was righteous towards his mother and he was not a jabbaar (disobedient). So jabbaar means ‘one who is forceful against his parents’ in this context; i.e., when parents tell their child to do something and the child doesn’t listen. Jabbaar is not just a mighty tyrannical ruler, but jabbaar can be any person who refuses to obey, harms and hurts other people and does not listen to the authority. The first lesson for us is that we are ‘ebaad (servants) and we should recognize ourselves as ‘ebaadAllah (servants of Allah).

    2) The second lesson we learn is that if someone is unable to reach their goals, they find constriction in time and ability. We should ask Al-Jabbaar to fix our deficiencies. When we are unable to achieve a goal and find ourselves weak and when we find ourselves in a mess, we should ask for the help of Al-Jabbaar who will make up all of the deficiencies.

    Du`a’s with this Name

    a) In between the two sajdahs, there is the du`a’:

    Allahumma-ighfirlee warhamnee wahdini warhamnee wajburnee wa ‘aafinee warzuqnee warfa’nee,
    ‘O Allah, forgive me, have mercy upon me, guide me, enrich me, give me health, grant me sustenance and raise my rank.’

    Jabr in this duaa does not mean to compel, but rather it means ‘fix my situation’, in the meaning of muslih (reformer).

    b) There is a sahih hadith in Abu Dawood that mentions a du`a’ that the Prophet ﷺ would recite in sujood and ruku’:

    Subhana dhil jabaroot wal malakoot wal kibriyaa’i wal ‘athamah.

    Glorified is the the One who possesses jabaroot- which means greatness and power here, wal malakoot is all of His dominion, wal kibriyaa’ and the greatness, wal ‘athamah, and the grandness. (‘How perfect He is, The Possessor of total power, sovereignty, magnificence and grandeur.’)

    We should write these du`a’s down and memorize them, so we may benefit from them.

    Why are these du`a’s mentioned in sajdah? We are most close to Allah in sujood and mentioning His Greatness expresses our humility.

    So Allah (swt) is Al-Jabbaar: The One who Compels, The One who Reforms and The One who is Great.
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    Re: Names Of Allah Series

    Al Quddus – Absolutely Pure

    Bismillah (In the Name of God)

    The One who is Very Pure, Absolutely Pure, He is far and above anything that does not befit Him.

    Al Quddos is from the root qaaf-daal-seen (ق د س), Al-Quddos has two meanings linguistically. It is on the structure of fu`ool, a form of mubalagah/intensification.

    1. First meaning of Qaf-daal-seen (ق د س), quds, is taharah (cleanliness). The verb qadasa is from the same root and it is used for the movement of a bucket. Why is it called qadasa? Because from the bucket that has water, you will obtain purity and cleanliness. Taqdees (تقديس) means taTheer (تطهير), to purify and wash. taTheer is the highest form of cleanliness. There are three levels of cleanliness (as shown in the du`a’, supplication):

    ‘O Allah, distance me from my sins just as You have distanced The East from The West, O Allah, purify me of my sins as a white robe is purified of filth, O Allah, cleanse me of my sins with snow, water, and ice.’

    Distancing (O Allah, distance me and my sins as between the east and west) Moving far away from dirt and deficiencies.
    Removing dirt/filth (purify me of my sins as a white robe is purified of filth) To remove the dirt, and make the place clear and empty of anything that is not clean. No naqs (fault) remains.
    Washing/Cleansing (cleanse me of my sins with snow, water, and ice) What’s the purpose of washing at the end? So that there is absolutely nothing that remains that is impure. So at the end you have something pure and clean.

    In Suratul Baqarah, ayah (verse) 30, the angels said to Allah azza wa jal وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ (Qur’an 2:30). According to Zujaaj, this ayah means: ‘nuTahiru anfusana lak, we purify ourselves for You’. What does that mean? There is no feeling of shirk (associating others with God) in our hearts for You, no bad thought about You. This is why Baitul Maqdis (in Jerusalem) is Baitul MuTahhar: when you go there, your sins are removed. According to Farra’, another linguist, Ardhul Muqaddasah (Palestine) means Ardhul Taahirah, land that is pure and clean. Similarly, Rooh al Quddus is another name for Angel Jibreel: he was made from purity and cleanliness. Also because he brings down the Quddus from Allah, the Qur’an, and through the Qur’an we cleanse ourselves, our character, our actions, and our intentions.

    2. The second meaning of this root is barakah, a lot of goodness. Ardhul Muqaddasah (The Land that is Pure) also means Ardhul Mubaarakah (The Land that is Blessed). Allah says in the first ayah of Suratul Israa: إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed. So with this meaning, Al Quddoos means: The One who is Blessed, the One who is the Source of All Good, The One with a lot of Khayr. This root means to be or go far away. So Allah ta`ala (most High) is far from any impurity or imperfection.

    strong>Proof for this Name

    The root Qaf-daal-seen (not the Name, just the root) appears 10 times in the Qur’an: for Allah azza wa jal, for angel Jibreel and for ardhal muqaddasah. The Name Al Quddus appears twice in the Qur’an. (Hashr :23, Jumu’ah: 1)

    Statements of the Scholars concerning the Name Al Quddoos

    Ibnul Qayyim states: Al Quddus means the One who is Free from and Above any sharr (evil), any naqs (deficieny) and any ‘ayb (fault). In other words, He is High Above what does not befit Him. He is THE Pure One. He doesn’t have any deficiency or fault.
    Ibn Katheer states: Al Quddus means the One free from any naqa’is (deficiencies). He also says Al Quddoos refers to the One who is attributed with the attributes of Perfection, for example: the attribute of Knowledge and of Creation.
    Al Bayhaqi states: Al Quddus is the One who is Taahir (Pure), and Uluww (High). The One who is Pure from having any children or partners.

    To summarize: He is the One who is far from any imperfection, error, fault, and shortcoming and far from everything that is derogatory.

    When we look at Allah ta`ala as Al Quddus, what does it entail?

    He is Free from the fault of shirk, or having any shareek. He is Perfect. Who needs a partner? The one who needs help and cannot manage himself. Allah says in the Qur’an: Allahu laa ilaha ila Huwa—there is no one but Him.

    He is Free from having any spouse or child.


    He is Free from death. He does not die, He does not sleep. The creation sleeps for energy and due to tiredness and all of the creation will die. وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ—and place your trust in the One who is Ever-Living and does not die, (Qur’an 25:58) كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ—Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever, (Qur’an 55:26-27). Allah is free from the fault of sleep, of dying and of perishing. A hadeeth (narration) in Saheeh Muslim states: inAllaha laa yanaamu: indeed Allah does not sleep; wa la yanbagi lahu an yanaam: and it does not befit Him that He sleeps. In Ayatul Kursi it states: sleep nor slumber overtakes Him. So if He is Al Quddus, He does not get tired, He does not need to sleep, He does not need to die: He is free from these faults.

    He is Free from committing dhulm (injustice). When do people commit dhulm? When they are overcome by their desires and wishes. Allah is Quddus, even if people do dhulm to Him, He does not do dhulm on people. In a hadeeth qudsi in Saheeh Muslim (one of the 40 hadeeth of Nawawi), Allah says: ‘ya ebaadi, innee haramatu dhulmu alaa nafsee, wa ja’latahu baynakum muharraman, falaa tudhaalimoo—O My servants, I have made dhulm haraam upon Myself, and I have made it haraam for you all, so do not commit dhulm‘. He says in Suratun Nisaa ayah 40, إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ —‘Allah does not wrong a person even to the amount of an atom’s weight’; وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا —‘and if there is a good deed, He multiplies it’ (He does so much good, so much ihsaan, because He is Al Quddoos, if there is one small good deed, He multiplies it); وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا —‘and He gives from Himself a great reward.’
    He is free from lying. He is so Pure, He does not lie, or say anything that is untrue. In Suratun Nisaa ayah 87, Allah says: وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا —‘and who is truer than Allah in narration?’ Allah also says: وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا —‘this is a promise on Allah that is true, and who is more truthful than Allah in speech?’ (Qur’an 4:122)

    He is Free from dhalaal (error) or nisyaan (forgetfulness). He does not forget or make a mistake. Those who have faults and are imperfect forget and make mistakes. What is the proof? When Fir’awn asked Musa `alayhi salaam (peace be upon him) about the previous nations in surah Taha, he said: لَا يَضِلُّ رَبِّي وَلَا يَنْسَى, My Rabb does not make a mistake and He does not forget. (Qur’an 20:52)

    He is Free from faqr (poverty) and bukhl (stinginess). What is the proof? Allah says in Surah Ma’idah ayah 64, وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ —’The jews say Allah’s Hands are tied (ie, bukhl)’; but Allah responds: بَلْ يَدَاهُ مَبْسُوطَتَانِ, —’rather His Hands are Spread’; يُنْفِقُ كَيْفَ يَشَاءُ, —’He spends however He wills.’ Another proof is the statement that repeats many times in the Qur’an: ‘lahu Mulk as samawaati wal ardh—for Him is the Sovereignty of the heavens and earth.’ So how can the One who owns the heavens and the earth be poor? In a hadeeth Qudsi in Saheeh Muslim, Allah says: ‘O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it.’ Another hadeeth in Bukhari states: ‘yadullahi mal’a’—’Allah’s Hands are Full, Allah spends during the night and day, but it does not reduce His Wealth.’ He is Al Quddus, He is free from the fault of being poor or being stingy.

    He is Free from having a shabeeh (one who is similar to Him). Allah is free from this imperfection. None is like Him, in any way. Allah says in surah Maryam: هَلْ تَعْلَمُ لَهُ سَمِيًّا—’Do you know of any who is similar to Him?’ (Qur’an 19:65) لَيْسَ كَمِثْلِهِ شَيْءٌ —’there is nothing like unto Him.’ (Qur’an 42:11) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ —’And there is none co-equal or comparable unto Him,’ (Qur’an 112:4).

    If Allah is Al Quddoos, What do we do?

    This is a quality we should try and emulate. How? If Allah is the Pure, and His Kalaam (speech) is Pure, how should our hearts be? Dirty? Filthy? Should we be unclean in our body, in our actions, in our intentions, in our `aqidah (creed)? If Allah is Al Quddoos and everything that comes from His is Pure, the first requirement is:

    1. Clean `Aqeedah: We must have the right tawhid (belief in the Oneness of God) and the right eman (faith). In a hadeeth in Bukhari, Abu Hurayrah radi Allahu anhu (may God be pleased with him) narrates that someone asked the Prophet ﷺ (peace be upon him) which action is the best. And he replied: emaan billahi wa rasoolihi—to have emaan in Allah and His Messenger. The worst sin is ascribing a partner to Allah subhanahu wa ta`ala (exalted is He). In a hadeeth Qudsi in Bukhari, Allah ta`ala says: ‘The son of Adam denied Me, and he has no right to do so. And he has insulted Me, and he has no right to do so. And as for his right of denying Me, it is his saying that Allah will not resurrect me. As for his insulting Me, it is his saying that Allah has taken to Himself a son, while I am the One, the Everlasting.’
    2. Clean hearts: Allah looks at our hearts, intentions and actions. “Verily, Allah does not look to your faces and your wealth but He looks to your hearts and to your deeds,” (Muslim). Be clean from shirk, from nifaaq (hypocrisy), from lies, from jealousy and all such vices. Eman in Allah is clean, and He will only help the one who is clean. It can only be in a qalb (heart) that is saleem, sound and good.
    3. Clean in our actions: first we should have physical taharah, we should clean ourselves. Indeed Allah is Beautiful and Loves beauty (Muslim). We should do taharah of our bodies so that we are fit to do ibadah (worship), because if we are not clean we cannot pray, read Qur’an or other deeds. Then we have to perform salah (prayer) so that we clean ourselves from the past sins. Proof? The Prophet ﷺ asked the sahaba (his companions), if someone bathes in a river outside of his house five times a day, will there be any impurity left on him? (Muslim) This is the example of salah. Salah also prevents us from future sins. Allah says: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ —indeed the salah prevents from the indecency and evil, (Qur’an 29:45). Also we should give zakaah (alms). In giving zakaah and giving sadaqah (charity) for the sake of Allah ta`ala, Allah is Al Quddus, He deserves that which is good. When the sahaba would give sadaqah, it was the best sadaqah they could give. A’ishah radi Allahu anha would clean the sadaqah she gave and perfume it, and she would say: ‘It goes in the Hand of Allah before it goes in the hand of the one who is asking.’ Allah deserves those actions that are pure. Our actions and intentions should be good. In a hadith in Sahih Muslim we learn: Indeed Allah is Pure (at Tayyib) and He only accepts that which is pure.

    Du`a’ with this Name


    After giving the salaam (finishing prayer) he would supplicate three times ‘subhaanal malikil Quddus—How perfect The King, The Holy One.’ On the third time he would raise his voice, elongate it and add, ‘rabb al malaa’ikati war rooh—Lord of the angels and the rooh (i.e. Jibraa’eel).’

    ‘Suboohun Quddusun rabb ul malaa’ikati war rooh’: said in ruku` (bowing) and sajdah (prostration). Subooh: the One who is Praised a lot; Quddus: the One who is very Pure; Rabb ul malaa’ikati war rooh: Lord of the angels and of Jibril. Why do we say this in ruku` and sajdah? It is humility: you acknowledge Allah’s Purity and that He is Rabb, and it reminds you how small we are.

    We can also make du`a’ to Allah with the Name Al Quddus when you want barakah in your time and energy. Remember the second meaning of Al Quddus is Al Mubaarak. Also we can make du`a’ with this Name when you want to develop sincerity and call upon the Pure to purify your intentions.

    The Difference Between Al Quddus and As Salam

    The difference is very slight and both Names emphasize each other. Al Quddus means that Allah is free from any defects in the past and in the present, and when we say He is As Salaam, His attribute of Perfection is eternal; meaning He is forever Perfect. Quddus refers to past and present, and Salaam refers to future. Both of these Names negate any imperfection and when imperfection is continually negated, that only leaves perfection.

    Allahu ta`ala a`lam (God Most High knows best).

    Source
    Last edited by tw009; 01-02-2013 at 04:08 AM.
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    Names Of Allah Series

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    Re: Names Of Allah Series

    Barakah-How do I Count Thee

    Farah welcomed the news of her third pregnancy with delight and trepidation at the same time. Living austerely in a small one bedroom apartment with her husband and two children, she could not fathom managing the added responsibility that was to come with the impending baby. A year later, she is living in a spacious two bedroom house, a live-in maid and three happy children. Her husband, the sole earner in the family, did not get a new job or a promotion.

    *****

    Safiya had to entertain her husband’s surprise guests from overseas. With only one chicken in the freezer and six people to serve in a short time, she panicked at the obvious. But, once her curry was ready to serve, she said, ‘HasbiAllah’ and sent it to the guests. She watched everyone taking a second and third helping from the dish and eating heartily. At the end of the meal, she found the serving bowl still filled with entire chicken pieces.

    *****

    When Iman decided to teach tafseer to the women in her neighbourhood once a week, she was concerned about being able to manage her other responsibilities as a homemaker, wife and mother to three young children. But, she persevered. Two years and two more children later, she is comfortably managing six classes a week with no complaints from her husband or children.

    *****

    What impacted the lives of these women so positively? What brought about the change in their situation? What eased their apprehensions?



    Barakah

    This is an invisible and sublime blessing that causes something to ‘increase’, ‘grow’, ‘suffice’ and ‘satiate’, while defying tangible calculation or logical explanation. There are countless such examples in our lives and those around us where barakah has caused less to become plenty, limited resources to produce vast benefits, and little efforts to yield high productivity. The source of all barakah is from Allah (SWT). Hence we ask Him (SWT) to grant barakah in everything. His beautiful names and attributes become clearly manifest in any blessing touched by barakah. ·

    Ar Razzaaq – The Provider – bestows provision from unimagined sources. “My husband and I have been living a student’s life for 11 years – on one modest income. But our life has always been happy and we’ve never felt like we don’t have enough, alhamdulillah. My husband turned down several riba-involved job offers. He finally landed with a halal one and the salary was much, much more than he ever expected to get. SubhanAllah.” – Juli ·



    Al Fattah – The Opener – He opens the doors of mercy and sustenance for His servants and provides them the means of attaining both the good in this life and the hereafter. “When I was eighteen, my father arranged for me to be married to a young German, a new Muslim, who had come to India to study at a madrassa near my house. His only possessions were his books and his bicycle. Neither of us could speak each other’s language. But we had the love of Islam in our hearts. My father’s only advice for me was to mind my obligations towards my husband and that Allah (SWT) would take care of everything else. So true. Today, we have a big house, a reliable car, a flourishing business, beautiful children and above all, peace and love in our lives.” – Nasira ·

    Al Haseeb – The Reckoner – The One who is All-Knowing of His servants and sufficient for those who put their trust in Him. “Contrary to our community’s practice, my husband and I chose to have a very simple waleema and dowry. Alhamdullilah, I truly believe that our happiness and peace stems from it – as opposed to couples with extravagant weddings and miserable marriages we see around us. “– Raheela ·



    Al Waasi – The Vast – Vast in bestowing grace and good. “My father was posted to a very remote tribal area and the shops were quite far. I remember something my mother did at the time. Each day, before washing the rice for cooking, she would always say ‘bismillah’ and stow away a handful from that portion into a separate jar. When asked, she used to say this is for ‘barakah’. Sure enough, even in that remote area, we never ever ran out of rice, even when unexpected guests turned up because she always had enough stored away in that jar!” - Nazida ·

    Al Lateef – The Most Subtle – The One who is Kind to his believing servants, guiding them to that which would benefit them and aid them via means that they are not aware of. “I was asked to assist a da’wah organisation to raise funds and because I was too shy to ask people, I only emailed a few I knew who would contribute. Due to logistical reasons, I had to arrange for this cash to pass through several people, before I could collect it from the last person in the chain. SubhanAllah, when I went to collect it, I was surprised to find the expected amount had tripled. It so happened that each time it passed hands it increased – people kept adding to it voluntarily.” – Haya ·

    Al Wakeel – The Disposer of affairs – The One who looks after His friends and makes the good easy for them, preserves them from the evil and suffices for them in all of their affairs. “On our way back from umrah by road in the ‘80s, our car almost ran out of petrol. We were on an empty highway in the middle of the scorching desert, with no cellular phone, no human contact and very little fuel left in the reserve tank. We had no idea how far the next petrol station was and we all prayed for a miracle – that a station would come soon. A miracle did happen – but of a different kind. Our pint of a fuel, managed to take us way beyond imagination – kilometres away to the next station!” – Sumreen


    Al Kaafi – The Sufficient – The One who suffices His servants with everything that they are in need of. “I was the type of person who needed a solid chunk of eight to nine hours of sleep every night in order to function properly. When my first baby was born, I was most unprepared for the constant disturbance to my sleep every two hours. I thought I’d never survive. But, guess what, a year later, I am still fit and fine – despite the paucity of deep slumber. Allah (SWT) made those few hours sufficient for me. I now know how righteous people manage to do a lot of qiyam-al-layal.” – Fariha ·

    Al Mughnee – The Sufficient – He suffices for the whole of His creation generally, and is specifically sufficient for the believers in that He confers upon their hearts, nurturing knowledge and the realities of faith. “An old man did not pray more than the fard prayers at the masjid-al-haram, but he would busy himself filling cups of zamzam water and serving the pilgrims busy in worship – a very noble deed, indeed. But Allah (SWT) probably wanted to increase his rewards, so He caused that man to inspire a writer who recorded that action in his book. That book is an Islamic bestseller and a source of inspiration to me and thousands of other readers who may get motivated to copy that old man’s gesture – thereby contributing to his rewards.” - Asiya ·



    Al Baasit – The Extender – the One who gives provisions freely and gives life to the hearts. “I read about an Islamic scholar who wrote a complete book in the time between Dhuhr and Asr prayer. Today that book is taught at University level in the span of three terms! I thought that was technically impossible until I met a sister who was homeschooling her eight children, teaching Arabic, studying fiqh, doing all her domestic chores and running her herbal medicine business. I now know how all of this is possible – through barakah in time. ” – Summayah ·

    Al Mu’tee – The Giver – There is none who can prevent what He gives and none who can give what He prevents. “Whenever my husband and I find ourselves in financial problems, we increase our sadaqa. Our situation gets eased immediately.” – Reem



    Ways to Seeking Barakah

    “And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him.” (At-Talaq:2-3)

    There are means to acquire this elusive, yet most precious blessing. Since the promise of Allah (SWT) is undoubtedly true, results are guaranteed when we sincerely strive for it. So, whether we are seeking barakah in our money, time, health, productivity, food or relationships to benefit our present and the hereafter, here are some keys to open the doors to the most potent force from Allah (SWT):

    · Supplicating to Allah(SWT) for HIS blessing

    · Seeking Allah’s (SWT) forgiveness

    · Abstaining from sins

    · Fearing and being mindful of Allah (SWT)

    · Trusting and completely relying upon Allah (SWT)

    · Offering salah

    · Saying ‘Bismillah’ before doing anything

    · Waking up early

    · Eating suhoor

    · Maintaining kinship ties

    · Giving sadaqa

    · Showing gratitude to Allah (SWT)

    · Praying Istikhara before any decision

    · Following the Sunnah in everything

    · Earning a halal and honest income

    · Eating together

    · Getting married

    · Arranging for ongoing charity

    Next time something surprises you by unexplainably increasing or sufficing, recognise it for what it is – barakah – thank Allah (SWT) for it and use its benefits to please Him (SWT).
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    Re: Names Of Allah Series

    Greetings and peace be with you tw009;

    Thanks for posting all the information about the names of Allah, the names that have a greater meaning for me are the first two; compassionate and merciful. I also note that Allah being forgiving is mentioned three times.

    In the spirit of praying to ‘One God’

    Eric
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    Re: Names Of Allah Series

    ^Alhumdulillah!

    I cant decide which name is my favourite. The more I read about the names of Allah, the more I love them.
    Names Of Allah Series

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    Re: Names Of Allah Series

    He is al-Mu'akhir - the Delayer.
    He delays certain things out of Mercy for us, but out of ignorance we become impatient. Instead of having a good opinion of Him, a deeper certainty in His Power, and more trust in His Ways, we instead become anxious, resentful, and unhappy. Our Iman (faith) then takes a dip because we've failed to understand. But He is al-Mu'akhir. He delays out of goodness. Does He not delay punishing the creation for their sins, so that they can come to repent?
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    Re: Names Of Allah Series

    Al-Fattah – The Opener

    At some point in our lives, we have all experienced the feeling of having a block in every part of our path. It could be as small as not understanding a complicated concept in a class or as significant as continuously applying to jobs and just not getting a call back. It could be as slight as trying to get a hold of someone or as immense as being stuck in a downward spiral of depression. It feels like every door in your path is locked, sealed and bolted with the heaviest, most key-proof material to ever exist.

    Now, you have two choices. One, you could keep banging your head on the door, end up with a bruised forehead, still stuck behind the door. Or two, you can turn to Allah subhanahu wa ta`ala (exalted is He), who is خير الفاتحين, the Best of Openers. It is through knowing Allah, al-Fattah (the Opener), that you can finally find the key to opening that locked door in your path.

    The Opener of Hearts

    Allah is the Opener of hearts, even after the heart has resisted and fought and refused. Remember the story of Omar Ibn Al-Khattab radi Allahu ‘anhu (may Allah be pleased with him), one of the strongest and most faithful Companions of the Prophet ﷺ (peace be upon him). Remember that he wasn’t always so—in fact, he was one of the biggest opponents of the message of Islam and he used to harm the early Muslims. Remember that the same day Omar intended to kill the Prophet of Islam ﷺ was the same day he converted to Islam, after the words of Allah were planted in his heart. One of the strongest men of the Quraysh—a man so large and strong his legs used to touch the dirt as he rode his horse—fell to the ground, prostrating in fear of Allah (swt) and announcing his faith in Him. Allah is the Opener of hearts, the changer of hearts. He opens the doors of guidance to His path.

    There are so many ways this meaning of al-Fattah as the Opener of hearts applies to our lives. First, when you find yourself acting on your judgments of someone for actions that seem to be far away from Islam, remember Allah’s characteristic as the Opener of hearts. If Omar Ibn Al Khattab’s heart was opened by Allah (swt), then anyone’s heart can be opened. Second, there are times in our lives when we have an iman (faith) low, when our خشعوع (concentration) in prayer might not be the strongest, and we simply feel a loss of connection to Allah (swt). Remember that Allah is the Opener of hearts, and call on Him by his name al-Fattah, to open your heart to Him, for it is in His attributes to do so. He is al-Fattah, the Opener of hearts.

    The Remover of Hardships

    Allah al-Fattah is also the One who shows us and opens for us the way out of misery and distress. It is He who opens the door to His blessings and mercy. The nature of life is that we fall into difficult times, but the night is darkest before dawn. Allah is al-Fattah, and this characteristic of His means that he opens the way out of hardship for His creation. For as Allah (swt) says,

    “For indeed, with hardship [will be] ease,” (Qur’an, 94:5).

    Remember this fact and apply this attribute to your life. When hardship befalls you, whether it is significant or insignificant, remember that one of Allah’s attributes is to be al-Fattah—the Opener of the doors out of distress. Call on Allah (swt) with this name to open your way out of suffering.

    The Opener and Giver of Knowledge

    Allah is also the Opener and Giver of knowledge. This attribute can be seen directly in your life: The Qur’an. Allah (swt) opens knowledge and wisdom to you through the Qur’an, as He says in Surat an-Nahl (the Chapter of the Bee):

    “And [mention] the day when We will resurrect among every nation a witness over them from themselves. And We will bring you [O Muhammad], as a witness over your nation. And we have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims,” (Qur’an, 16:89).

    Allah al-Fattah, the Opener, has already opened to us the knowledge of everything in His book. Yet, how many of us actually open the Qur’an, the Book of Knowledge, on a regular basis? How many of us actually access the knowledge that Allah has already opened to us? So apply this name to your life right now: pick up the Qur’an, reflect on its meaning, contemplate its words. Directly experience Allah’s beautiful attribute as the Opener of Knowledge with your own two hands.

    Opener of What is Good

    Another characteristic of al-Fattah, the Opener is that He opens to His slaves what is best for their lives and what will straighten their path. And don’t think that what is best for us is this big hidden secret; it is actually right in front of us. All we need to do is reflect upon our originality and creativity to discover and inform ourselves, as He says in Surat al-Jathiya,

    “He has subjected to you whatever is in the heavens and whatever is on the earth—all from Him. Indeed in that are signs for a people who give thought,” (Qur’an, 45:13).

    Allah (swt) has already provided for us. He has subjected for us all that is in the earth and the heavens, all for OUR benefit! He has already opened for us what is good. All we have to do is go out and seek it creatively.

    Plan of Action

    Apply Allah’s name, Al-Fattah, to your life right now with these five steps!

    1. Ask Allah to open your heart to His path, for He is the Opener of hearts.
    2.Don’t judge—if Allah can open the heart of a man who once terrorized the Muslims, He can open anyone’s heart.
    3.When you find yourself in a pickle, big or small, ask Allah to open your way out of it.
    4.Go out and seek all the knowledge and wisdom by reading and reflecting on the Qur’an, even if it is only one verse a day!
    5.Go out and seek what is good for your life, for Allah (swt) has already opened what is for your benefit.
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    Re: Names Of Allah Series

    Al-Muhaymin
    The Protector, The Bestower of Security, The Guardian, The Safeguarder

    The One who ensures well-being. The One who extends wings of Love to cover and protect creation.

    The One who is ever watchful. The One who protects and guards.

    The One who offers peace and security. The One who proclaims the Truth.


    From the root h-y-m-n which has the following classical Arabic connotations:


    to watch over, oversee, protect, guard
    to be a witness to
    to offer security and peace
    to determine what is true
    to extend a wing (like a hen protecting her chicks)

    This name is used in the Qur'ân.


    He is Allah , other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. Qur'an 55:23

    http://wahiduddin.net/words/99_pages/muhaymin_7.htm
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    Re: Names Of Allah Series

    assalam o alikum
    mashAllah very nice post dear sister... thanks for sharing it
    jazakALlah khair
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