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99
#11

15 Al-Qahhaar



The Dominant


~



It is only Allah that has complete command over all that happens in the universe. He is the absolute Dominant One Who is Greater than any king or leader in this world.


~

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#12

14) al-Ghaffâr



The All-Forgiving, The Absolver, The Veiler of Sins and Faults, The Most Protecting One


The One who accepts repentance and veils or forgives our faults and sins, time and time again. The One who sets us free from the guilt and shame of our own sins and faults, such that we may discover inner harmony and peace.


The One who protects us from the effects of our faults and sins, both in the present world and the future. The One who accepts repentance and sets aright our faults and sins.


The One who veils, forgives or transforms our faults and sins in such a manner that we may go on without guilt or shame. The One who can set aright, or transform, wrong deeds and change them into what become good deeds.


From the root gh-f-r which has the following classical Arabic connotations:


to cover, veil, conceal, hide


to pardon, to forgive, to set aright


to cover a thing to protect it from dirt


This name is used in the Qur'ân. For example, see 40:3


Abû Hâmid al-Ghazâlî said:


Every creature is bound to have perfection and imperfection, or ugliness and beauty, so whoever overlooks the ugly and mentions only the beautiful is one who shares in this attribute.


Note that the root gh-f-r has given rise to three Beautiful Names that are all used in the Qur'ân: Ghaffâr, Ghafûr and Ghâfir. However, only Ghaffâr and Ghafûr were included in the list of 99 Names narrated by Tirmidhi.


In Qastalânî's commentary on Bukhârî, it is said that the root gh-f-r means a covering or protection which is either between man and the commission of sin [protecting, or watching over], or between sin and the effects of that sin [forgiving, veiling or concealing].


In al-Nihâyah (a dictionary of hadîth), it is said that Ghâfir refers to the One who protects us from the commission of sins, and that Ghafûr refers to the One who forgives our sins and faults.


Sheikh Tosun Bayrak portrays the differences as:


... al-Ghâfir, the veiler of our faults from the eyes of other men; al-Ghafûr, who keeps the knowledge of our faults even from the angels; and al-Ghaffâr who relieves us from the suffering of continual remembrance of our faults.


The Arabic word astaghfirullâh (sometimes written as astghfrallâh or estaferallah) is from this same gh-f-r root, and is an invocation of Divine Protection having a range of possible connotations that include Allâh please forgive me, Allâh please hide away my faults, Allâh please watch over me and protect me from faults.


In the lexicon and commentary Tâj al-'Arûs it is mentioned that truly asking for forgiveness must be by both word and deed, not by the tongue alone.


The names Ghafûr, Ghaffâr and Ghâfir denote forgiving or protecting, while 'Afûw indicates complete removal or obliteration of the condition.


If Allah had willed to choose a son, He could have chosen what He would of that which He had created. Be He Glorified! He is Allah, the One, the Absolute. He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the GREAT FORGIVER.



(39:4,5)


15) al-Qahhâr



The Ever-Dominating, The Conqueror, The Prevailer


The One who prevails over all of creation. The One who overcomes all obstacles.


The One who is victorious over any opposition. The One whose will is irresistible.


The One who is dominant. The Ever-Dominating One.


The One who is master of all. The One to whom all submit.


From the root q-h-r which has the following classical Arabic connotations:


to overcome, conquer


to overpower, master


to dominate over, prevail


to subdue, subjugate,


to compel against one's wishes


This name is used in the Qur'ân. For example, see 39:4


The names Qahhâr (ever-dominating, overpowering) and Latîf (subtle, refined) are sometimes used together to honor and appreciate the opposing, yet complementary, ways of the One.


Related names:


Qawî - Strong - the One who is all-mighty and possesses inexhaustible strength.


Matîn - Firm - the One whose nature it is to be firm, determined and steadfast.


Qahhâr - Dominator - the One who dominates, conquers, overpowers


Muqtadir - Determiner - the One who uses supreme power to enforce whatever Divine wisdom decrees or decides.


Say: Who is the Lord of the heavens and the earth?-- Say: Allah. Say: Do you take then besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme. (13:16)



16) al-Wahhab



The Most Liberal Bestower, The Great Giver, The Giver of Gifts


The One who continually bestows gifts, favors and blessings upon all of creation.


The One who is the most generous and liberal giver.


The One who gives freely and endlessly, without expectation of any return.


From the root w-h-b which has the following classical Arabic connotations:


to give for no compensation, to give as a gift


to donate, to offer as a present, bestow


to give liberally and freely


to grant, endow


to cause something to be


This name is used in the Qur'ân. For example, see 3:8


With regard to mankind's role in giving, Abû Hâmid al-Ghazâlî notes that:


... whoever bestows gifts with an eye to some interest to be realized by it sooner or later, be it appreciation, affection or release from blame, or or acquiring distinction of mention - he is neither a giver nor generous, but rather engaged in transaction and recompense.... But the one who sacrifices all he owns, even his life, for the sake of God alone - such a one is worthy of being named giver and generous.


Our Lord! Cause not our hearts to stray after Thou hast guided us, and bestow upon us mercy from Thy Presence. Lo! Thou, only Thou, art THE BESTOWER. Our Lord! Lo! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst. (On that Day) neither the riches nor the progeny of those who disbelieve will aught avail them with Allah. They will be fuel for Fire.



(3:8-10)


17) ar-Razzâq



The Provider, The Providence, The Supplier, The Bestower of Sustenance


The One who creates all means of nourishment and subsistence. The One who is the giver of all things beneficial, both physical and spiritual. The One who provides everything that is needed.


The One who causes the means of subsistence to come. The One who bestows all means of support and growth, for the body, the mind and the spiritual life.


From the root r-z-q which has the following classical Arabic connotations:


to receive something beneficial, especially as a gift


to be provided with the necessities of life


to receive a portion, share or lot


to be supplied with a means of subsistence


This name is used in the Qur'ân. For example, see 51:58


The root r-z-k points to the idea of the receiving of anything beneficial, particularly a gift, whereby something is nourished, sustained, or helped to grow physically, mentally or spiritually.


Allah is He Who created the heavens and the earth, and causeth water to descend from the sky, THEREBY PRODUCING FRUITS AS FOOD FOR YOU, and maketh the ships to be of service unto you, that they may run upon the sea at His command, and hath made of service unto you the rivers; And maketh the sun and the moon, constant in their courses, to be of service unto you, and hath made of service unto you the night and the day. And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.



(14:32-34)

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#13

18 Al-Fattaah
(34:26)



The Judge



~


Allah is the Absolute and Final Judge.



It is Allah that knows what is in our hearts and


He will show the truth of our actions.


~

Reply
#14

18) al-Fattâh



The Opener, The Revealer, The Granter of Success


The One who is the judge and revealer. The One who opens what is closed. The One who is the judge of what shall be opened.


The One by whose guidance that which was closed is opened and the unclear is made clear. The One who lifts veils and who opens the heart.


The One who unties the knots, and softens that which was hardened. The One who continually offers goodness and mercy.


The One who gives victory. The One who opens the door to success. The One who holds the keys to victory and success. The One who reveals the solution to all problems.


From the root f-t-h which has the following classical Arabic connotations


to open, unlock, unfold


to make victorious


to reveal, inform, explain, make clear


to judge, decide


to grant, permit


This name is used in the Qur'ân. For example, see 34:26


The name of first chapter of the Qur'ân, al-Fâtiha, is based on this same root, and is generally translated as The Opener, or The Opening.


The Arabic word miftâhî, translated as key, meaning that which opens or unlocks, is also based on this same root.


Say: Our Lord will gather us together, then will He judge between us with the truth; and He is THE GREATEST JUDGE, the All-knowing.



(34:26)


...And whosoever keepeth his duty to Allah, ALLAH WILL APPOINT A WAY OUT FOR HIM. And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things.


(65:2,3)


19) al-'Alîm



The All-Knowing, The Omniscient, The Certain-Knowing


The One who comprehends everything. The One who is intuitively aware of all things, even before they happen.


The One who knows with certainty. The One whose knowledge of past, present and future is deeply rooted and complete in all respects.


One from whom no knowledge is concealed. The One who is aware of the complete details of all matters. The Omniscient One.


From the root 'a-l-m which has the following classical Arabic connotations:


to have knowledge, be cognizant, be certain


to be aware, thoroughly informed


to be find out, gather information


to have intuitive knowledge


to have firmly rooted knowledge of the minute particulars


to act according to knowledge


This name is used in the Qur'ân. For example, see 2:32


Related names:


'Alîm denotes knowing with certainty, especially intuitive knowing, omniscience.


Khabîr denotes an understanding of the inner qualities, secrets and true reality.


Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is KNOWER, Aware.



(31:34)


And with Him are the keys of the Invisible. None but He knoweth them. And HE KNOWETH WHAT IS IN THE LAND AND THE SEA. NOT A LEAF FALLETH BUT HE KNOWETH IT, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.


(6:59)


20) al-Qâbid



The Withholder, The Restrainer, The Constrictor


The One whose wisdom causes withholding, either physically or spiritually. The One whose wisdom decides when to withhold something, or make something scarce.


The One whose wisdom may elect to withhold joy and expansion of the heart.


The One in whose hand all hearts are held. The One whose hand collects all souls at the time of death.


From the root q-b-d which has the following classical Arabic connotations:


to take in the hand, clutch, lay hold of


to grasp, grip, seize, hold firmly


to have absolute ownership of something (hold in the hand)


to give and take (hand over and take in hand), barter


to contract, shrink, draw together, collect together


to draw in (as a bird contracting a wing)


to withhold, make scanty, make scarce


to contract the heart, i.e. distress, depression, lack of joy


The name Qâbid is not specifically used as a Beautiful Name in the Qur'ân.


The underlying roots of Qâbid give a sense of give and take, a movement back and forth, an underlying rhythm of ebb and flow, like the rhythmical folding and unfolding of a bird's wings in flight, or the rising and setting of the sun, or the endless cycles of life and death.


Qâbid (constrictor) and Bâsit (expander) are opposites.


The Arabic lexicon and commentary Tâj al-'Arûs, as interpreted by E.W. Lane, says:


Qabd [Qâbid] and Bast [bâsit] are terms applied by the investigators of truth among the Sûfîs to the two contrary states of the heart, from both of which it is seldom or never free: the former being an affection of the heart withholding it from dilation and joy; whether the cause thereof be known, as the remembrance of a sin or an offence, or of an omission, or be not known...


Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that GIVES (you) WANT or plenty, and to Him shall be your return.



(2:245)


21) al-Bâsit



The Unfolder, The Expander, The Releaser


The One who makes ample and plentiful all that is needed. The One who expands and amplifies all abundance.


The One who makes the way wide and open. The One who stretches out a helping hand to mankind. The One whose open hand releases joy, comfort and abundance.


The One who infuses the soul into body. The One who has filled the heart with spiritual abundance. The One whose glory and abundance fill and expand the heart.


From the root b-s-t which has the following classical Arabic connotations:


to expand, enlarge, extend


to grant abundance, to provide amply


to spread, widen, to make spacious


to extend a hand


The term Bâsit is not specifically used as a Beautiful Name in the Qur'ân.


The term Bâsit includes a powerful and majestic sense of infusing into something a gift which will grow and flourish in great abundance.


Qâbid (constrictor) and Bâsit (expander) are opposites.


The Arabic lexicon and commentary Tâj al-'Arûs, as interpreted by E.W. Lane, says:


Qabd [Qâbid] and Bast [bâsit] are terms applied by the investigators of truth among the Sûfîs to the two contrary states of the heart, from both of which it is seldom or never free: the former being an affection of the heart withholding it from dilation and joy; whether the cause thereof be known, as the remembrance of a sin or an offence, or of an omission, or be not known...


... Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute. Verily thy Lord doth PROVIDE SUSTENANCE IN ABUNDANCE for whom He pleaseth, and He provideth in a just measure: for He doth know and regard all His servants. Kill not your children for fear of want: We shall provide sustenance for them as well as for you verily the killing of them is a great sin. Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils) ...



(17:29...32)


22) al-Khâfid



The Humbler, The One who Softens, The Lowerer


The One who chooses the ones to be humbled, softened, made gentle.


The One who decides which ones to weaken or diminish.


The One who humbles the proud, haughty or insolent, to awaken them from their sleep.


From the root kh-f-d which has the following classical Arabic connotations:


to lower, weaken, depress


to make humble, abase


to relax, diminish, subdue


to make gentle, tranquil, easy to deal with


to soften, make easy, facilitate


The name Khâfid is not specifically used as a Beautiful Name in the Qur'ân.


Râfi' (uplifter) is the opposite of Khâfid (humbler).


The names Khâfid and Râfi' are often used together to acknowledge the way that balance and harmony are established and maintained though the interplay of cause and effect.


Mudhill (dishonorer) is similar to, but much more intensive and unpleasant than, Khâfid (humbler).


The phrase al Khâfid ur Râfi' is recited in the audio sample.


Lo! those who oppose Allah and His messenger WILL BE ABASED EVEN AS THOSE BEFORE THEM WERE ABASED; and We have sent down clear tokens, and for disbelievers is a shameful doom



(58:5)

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#15

23) ar-Râfi'



The Uplifter, The Exalter


The One whose wisdom chooses the ones to be uplifted.


The One who uplifts and elevates mankind above petty desires and selfishness.


The One who makes it possible to rise above the differences and distinctions that divide mankind.


From the root r-f-' which has the following classical Arabic connotations:


to raise or elevate something


to uplift, to take it up


to make high, lofty


to exalt, make honorable, make eminent


to bring a thing near


The name Râfi' is not specifically used as a Beautiful Name in the Qur'ân.


Râfi' (uplifter) is the opposite of Khâfid (humbler).


The names Khâfid and Râfi' are often used together to acknowledge the way that balance and harmony are established and maintained though the interplay of cause and effect.


Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Râfi' (uplifter).


He it is Who hath placed you as viceroys of the earth and hath EXALTED SOME OF YOU IN RANK ABOVE OTHERS, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and Lo! He verily is Forgiving, Merciful.



(6:165)


24) al-Mu'izz



The Honorer, The Strengthener, The Glorifier


The One who gives invincible strength and honor.


The One who grants honor and power. The One who strengthens and glorifies.


The One who makes it possible for someone or something to be respected, cherished and mighty.


From the root '-z-z which has the following classical Arabic connotations:


to be mighty, potent, strong, powerful


to be high, elevated, noble, exalted


to be honorable, noble, glorious, illustrious


to be indomitable, invincible


to be respected, cherished, dear


to be scarce, rare, precious, unattainable


The name Mu'izz is not specifically used as a Beautiful Name in the Qur'ân.


The name al-'Azîz (mighty) is also from this same '-z-z root.


Mu'izz (honorer) is the opposite of Mudhill (dishonorer).


Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Râfi' (uplifter).


Say: "O Allah! Lord of Power (and Rule), Thou givest Power to whom Thou pleasest, and Thou strippest off Power from whom Thou pleasest: Thou ENDUEST WITH HONOUR whom Thou pleasest, and Thou bringest low whom Thou pleasest: in Thy hand is all Good. Verily, over all things Thou hast power.



(3:26)


25) al-Mudhill



The Dishonorer, The Disgracer, The Degrader, The Humiliator


The One whose wisdom creates situations that are low and despicable.


The One who creates the appearance of dishonor or degradation.


The One whose wisdom produces circumstances of humiliation and disgrace.


From the root dh-l-l which has the following classical Arabic connotations:


to be low, base, abject, paltry


to be vile, contemptible, despicable


to be inglorious, abased, humble


to be lowly, submissive, weak


to be tractable, easy, manageable


The name Mudhill is not specifically used as a Beautiful Name in the Qur'ân.


According to Classical Arabic definitions, Mudhill is an intensive epithet which denotes exceeding lowness or baseness.


Mudhill (dishonorer) is the opposite of Mu'izz (honorer).


Mudhill (dishonorer) is similar to, but much more intensive and unpleasant than, Khâfid (humbler).


Sometimes written as al-Mudill.


Say: "O Allah! Lord of Power (and Rule), Thou givest Power to whom Thou pleasest, and Thou strippest off Power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou BRINGEST LOW whom Thou pleasest: in Thy hand is all Good. Verily, over all things Thou hast power.



(3:26)


26) as-Samî'



The All-Hearing, The Ever-Listening


The One whose hearing and attention comprehends everything. The One who pays attention to every supplication and invocation.


The One who listens to every voice. The One who hears and accepts every word, thought and secret.


The One who listens to everything, perfectly, eternally, without limitations.


From the root s-m-' which has the following classical Arabic connotations:


to hear, to listen


to accept, to receive, to be told


to pay attention to, pay regard to


to understand the meaning


This name is used in the Qur'ân. For example, see 17:1


Imam al-Ghazâlî has said that in order to explore the depths of an attribute of Allah, one must venture far beyond the human expression of such a quality:


When you elevate the All-Hearing above changes which happen to Him when audible sounds occur, and exalt Him above hearing by ears, you will realize that His hearing is an attribute by which the perfection of the qualities of things heard is disclosed. Whoever does not not take care in considering this matter will inevitably fall into mere anthropomorphism. So, be wary, and be precise when you consider it.


The word samâ' (often written sema in Turkish), which literally means hearing or paying attention to, is commonly used to describe the musical gatherings of the Sufis, especially the great whirling dance of the dervishes.


(He is) The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is THE HEARER, the Seer.



(42:11)


27) al-Basîr



The All-Seeing, The All-Perceiving, The All-Comprehending


The One whose insight sees all things clearly, both the apparent and the hidden. The One who sees and understands all that has been, and all that will be.


The One who has insight into all things. The One who perceives every detail. The One who understands all things, both outer and inner.


The One who has given to mankind the outer eye of the body, and the inner eye of the heart.


From the root b-s-r which has the following classical Arabic connotations:


to see, behold, notice


to understand, to know


to perceive, to have insight


to be acutely aware


This name is used in the Qur'ân. For example, see 17:1


Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! ALLAH IS SEER OF WHAT YE DO.



(2:110)


So tread thou the straight path as thou art commanded, and those who turn (unto Allah) with thee, and transgress not. Lo! HE IS SEER OF WHAT YE DO.


(11:112)

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#16

28


Al-Hakam



The Arbitrator


~


He is the Ruler and His judgment is His Word. He is The One who orders. He is the bringer of justice and truth. He judges. And executes His justice.



~




Reply
#17

28) al-Hakam



The Judge, The Giver of Justice, The Arbitrator


The One who is the supreme arbitrating magistrate. The One who is the only true judge.


The One who always delivers justice in every situation. The One whose judgments and decrees are never over-turned or thwarted.


The One who makes the final decision of the nature of all matters. The One who arbitrates all disputes.


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


to be wise, knowing the true nature of things


to pass judgment, to decide, pass a verdict


to judge and pass sentence


to prevent or restrain from wrongdoing or corruption


to turn someone back from wrongdoing or ignorance


This name is used in the Qur'ân. For example, see 6:114


The words hakam and hakîm both arise from the same h-k-m root, but hakam is a verbal noun which emphasizes the delivery of justice, while hakîm is a noun which indicates the essential nature of the possessor of wisdom.


ALLAH WILL JUDGE BETWEEN YOU on the Day of Judgment concerning the matters in which ye differ.



(22:69)


And call not, besides Allah, an another god. There is no god but He. Everything (that exists) will perish except His own Face. TO HIM BELONGS THE COMMAND, and to Him will ye (all) be brought back.


(28:88)


29) al-'Adl



The Equitable, The Impartial, The Just


The One who rectifies and sets matters straight in a fair, impartial and equitable manner.


The One who always acts justly. The One who delivers absolute justice.


The One whose wisdom of justice is based upon complete knowledge of past, present and future.


From the root 'a-d-l which has the following classical Arabic connotations:


to act justly, fairly


to be equitable, impartial


to adjust properly, to make even


to straighten, to rectify, to establish justice


to balance, counterbalance, to make equal, uniform


to turn one away from something, rightly direct


to make comfortable with what is right


The term 'Adl is not specifically used as a Beautiful Name in the Qur'ân.


Although a situation may seem unfair to us due to our limited understanding, the Supreme Justice is absolute and unerring in fairness and equality.


The word of thy Lord DOTH FIND ITS FULFILMENT IN TRUTH AND IN JUSTICE: none can change His Words for He is the One Who heareth and knoweth all.



(6:115)


30) al-Latîf



The Most Subtle, The Gracious, The Refined and Benevolent


The One who is most subtle and gracious. The One whose nature is gentle, affectionate, courteous and refined.


The One who is kind, gracious, and understanding, with regard for the subtle details of individual circumstances.


The One whose actions are so fine and subtle that they may be imperceptible, beyond our comprehension.


The One whose delicate perception reveals the subtleties of all things.


From the root l-t-f which has the following classical Arabic connotations:


to be thin, delicate, refined, elegant, graceful


to be gentle, gracious, courteous, kindly


to be subtle, to know the obscurities of all affairs


to treat with regard for circumstances


to be most soothing and refined in manner


to treat with kindness, goodness, gentleness, benevolence, affection


This name is used in the Qur'ân. For example, see 67:14


The names Qahhâr (ever-dominating, overpowering) and Latîf (subtle, refined) are sometimes used together to honor and appreciate the opposing, yet complementary, ways of the One


That is Allah, your Lord! There is no god but He, the Creator of all things; then worship ye Him; and He hath power to dispose of all affairs. No vision can grasp Him. But His grasp is over all vision: HE IS ABOVE ALL COMPREHENSION, yet is acquainted with all things. "How have come to you, from your Lord, proofs (to open your eyes): if any will see, it will be for (the good of) his own soul; if any will be blind, it will be to his own (harm): I am not (here) to watch over your doings."



(6:102...104)


31) al-Khabîr



The Inner-Knowing, The Knower of Reality, The Knower of Inner Truth


The One who knows the internal qualities and meanings of all things. The One who has perfect knowledge and understanding of the true reality of all things.


The One who knows and understands the meaning of even the most hidden secrets. The One who know the inner truth of every condition and situation.


The One who knows and understands secret requests and unspoken prayers. The One who knows and understands the real condition, the inner reality, of everything.


From the root kh-b-r which has the following classical Arabic connotations:


to know, or be aware of the real inner nature of something


to have understanding of the inner, intrinsic nature of something


to know the reality of something


to know the secret inner state of something


to prove, try, test by experience (resulting in inner knowledge)


This name is used in the Qur'ân. For example, see 22:63


Related names:


'Alîm denotes knowing with certainty, especially intuitive knowing, omniscience.


Khabîr denotes an understanding of the inner qualities, secrets and true reality.


O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and IS WELL-ACQUAINTED (WITH ALL THINGS).



(49:13)


O ye who believe! Fear Allah, and let every soul look to what (provision) he has sent forth for the morrow. Yea, fear Allah: for ALLAH IS WELL-ACQUAINTED WITH (ALL) THAT YE DO. And be ye not like those who forgot Allah, and He made them forget their own souls! Such are the rebellious transgressors!


(59:18-19)


32) al-Halîm



The Most Serene, The Most Kind and Gentle, The Calm Abiding


The One who is kind, gracious and serene in all situations.


The One who is calm and deliberate, never hasty, even with the rebellious and wrongdoers.


The One whose manner is lenient and mild.


The One who gives us the opportunity and situations to learn to be kind, gracious and patient.


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


to be forbearing, mild, lenient, clement


to be forgiving, gentle, deliberate


to be leisurely in manner, not hasty


to be calm, serene


to manage one's temper


to exhibit moderation


This name is used in the Qur'ân. For example, see 22:59


Related names:


Halîm is the patience that arises from a sense of deep serenity, lenience, calm deliberation.


Sabûr is the patience that arises by self-restraint, enduring something without complaint.


The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! verily HE IS OFT-FORBEARING, Most Forgiving!



(17:44)


It is Allah Who sustains the heavens and the earth, lest they cease (to function): and if they should fail, there is none - not one - can sustain them thereafter: VERILY HE IS MOST FORBEARING, Oft-Forgiving.


(35:41)


33) al-'Azîm



The Supreme Glory, The Mighty Splendor, The Most Grand, The Greatest


The One who is greatest, mightiest, grandest and above all.


The One who is of the greatest importance.


The One who is magnificent, vast and most revered.


The One who is of perfect and absolute greatness.


From the root 'a-z-m which has the following classical Arabic connotations:


to be great, large, big


to be vast, huge, enormous


to be great in rank, importance or dignity


to be imposing, powerful, superior


to be magnificent, honored, revered, sublime


to be immense, stupendous, lofty


to be above imperfection


This name is used in the Qur'ân. For example, see 2:255


Note that the letter z sounds nothing at all like the English letter z, but rather is a open-jaw "th" sound.


Related names:


Jalîl is considered to be greatness in attributes.


Kabîr denotes the One whose essence is greatness.


Azîm is greatness in both attributes and self.


Mutakabbir is an empathic form which denotes actively using rights, privileges, rank and attributes that are above and beyond the rights of everyone else.


Also written as 'Azhim or 'Athim.


Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, THE SUPREME (in glory).



(2:255)

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#18

34 Al-Ghafoor



The All Forgiving



~



Allah forgives the sins of those who sincerely ask for His Forgiveness.


Although Allah is All-Forgiving we should not live sinful lives


but rather be ashamed of our sins and avoid repeating them.


When forgiven He can make us forget those sins.


Nothing can stop His blessings to flow freely when we are worthy.


~

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#19

34) al-Ghafûr



The Forgiving, The Forgiver of Sins and Faults, The Perfectly Forgiving, The Pardoner


The One who completely forgives our sins and faults. The One who accepts repentance and pardons sins and faults.


The One who veils or forgives our faults and sins such that they are not seen by anyone else, not even the angels.


The One who is the perfection of forgiveness. The One whose forgiving demonstrates excellence, completeness and perfection of forgiveness.


From the root gh-f-r which has the following classical Arabic connotations:


to cover, veil, conceal, hide


to pardon, to forgive, to set aright


to cover a thing to protect it from dirt


This name is used in the Qur'ân. For example, see 40:3


Note that the root gh-f-r has given rise to three Beautiful Names that are all used in the Qur'ân: Ghaffâr, Ghafûr and Ghâfir. However, only Ghaffâr and Ghafûr were included in the list of 99 Names narrated by Tirmidhi.


In Qastalânî's commentary on Bukhârî, it is said that the root gh-f-r means a covering or protection which is either between man and the commission of sin [protecting, or watching over], or between sin and the effects of that sin [forgiving, veiling or concealing].


In al-Nihâyah (a dictionary of hadîth), it is said that Ghâfir refers to the One who protects us from the commission of sins, and that Ghafûr refers to the One who forgives our sins and faults.


Sheikh Tosun Bayrak portrays the differences as:


... al-Ghâfir, the veiler of our faults from the eyes of other men; al-Ghafûr, who keeps the knowledge of our faults even from the angels; and al-Ghaffâr who relieves us from the suffering of continual remembrance of our faults.


The Arabic word astaghfirullâh (sometimes written as astghfrallâh, estagfurullâh or estaferallâh) is from this same gh-f-r root, and is an invocation of Divine Protection having a range of possible connotations that include Allâh please forgive me, Allâh please hide away my faults, Allâh please watch over me and protect me from faults.


In the lexicon and commentary Tâj al-'Arûs it is mentioned that truly asking for forgiveness must be by both word and deed, not by the tongue alone.


The names Ghafûr, Ghaffâr and Ghâfir denote forgiving or protecting, while 'Afûw indicates complete removal or obliteration of the condition.


If Allah had willed to choose a son, He could have chosen what He would of that which He had created. Be He Glorified! He is Allah, the One, the Absolute. He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the GREAT FORGIVER.



(39:4,5)


35) ash-Shakûr



The Most Grateful, The Most Appreciative, The Rewarder of Good Works


The One who is most thankful for righteousness and bestows great rewards for good deeds.


The One who gratefully gives large rewards, even for a small amount of good work.


The One who acknowledges and bountifully rewards all acts of goodness, thankfulness and praise.


The One who frequently and greatly approves, rewards and forgives.


From the root sh-k-r which has the following classical Arabic connotations:


to praise or commend for a benefit or benefits


to acknowledge beneficence


to offer thanks, acknowledgement


to be thankful, grateful


to produce, supply, give forth bountifully


This name is used in the Qur'ân. For example, see 35:30


Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a Commerce that will never fail: For He will pay them their meed, nay, He will give them (even) more out of His Bounty; for He is Oft-Forgiving, MOST READY TO APPRECIATE (service).



(35:29-30)

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#20

36) al-'Alî



The Exalted, The Most High


The One Who is above and exceeds all others. The Most High, above whom there is nothing higher.


The One whose rank and station are the Most High.


The One who is above and surpasses all that has ever been, all that there now is, and all that shall ever be.


From the root 'a-l-w which has the following classical Arabic connotations:


to be high, elevated, lofty


to be exalted, to rise up, to ascend


to be higher, to exceed, surpass


to overcome, overwhelm


to advance, promote, rise above


to mount, be overtop, eminent


This name is used in the Qur'ân. For example, see 2:255


That is because Allah is the (only) Reality, and because whatever else they invoke besides Him is Falsehood; and because Allah, HE IS THE MOST HIGH, Most Great. Seest thou not that the ships sail through the Ocean by the grace of Allah? That He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks. When a wave covers them like the canopy (of clouds), they call to Allah, offering Him sincere devotion, but when He has delivered them safely to land, there are among them those that halt between (right and wrong). But none reject Our Signs except only a perfidious ungrateful (wretch)!



(31:30-32)


37) al-Kabîr



The Most Great, The Greatest, The Perfection of Greatness


The One whose essence is the perfection of greatness. The One who is incomparably great.


The One whose greatness is beyond measure. The One whose nature is Greatness.


The One whose own essence is unimaginably great perfection.


From the root k-b-r which has the following classical Arabic connotations:


to be great in rank, dignity, nobility, majesty


to be great in size, vast, formidable


to be great in age, oldest


to be great in learning, most knowing


to have rights above all others


This name is used in the Qur'ân. For example, see 22:62


Kabîr is a less intensive form which honors the One as being the essence of greatness.


Related names:


Jalîl is considered to be greatness in attributes.


Kabîr denotes the One whose essence is greatness.


Azîm is greatness in both attributes and self.


Mutakabbir is an empathic form which denotes actively using rights, privileges, rank and attributes that are above and beyond the rights of everyone else.


The phrase Allâhu Akbar, uses this same k-b-r root and means Allâh is the greatest


Allah doth know what every female (womb) doth bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion. He knoweth the Unseen and that which is open: HE IS THE GREAT, the most High. It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk forth freely by day.



(13:8...10)

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