dua before starting any presentation

					dua before starting any presentation

Du‟aa of Prophet Musa (A.S.)

From Surah Taha

Rabbi Ishrah Li Sadry,
Wayassir Li Amry,
Wahlul „Uqdatan Min Lisany,
yafqahu Qawly.
(My Lord, I ask you to expand my breast, make my task easy, undo the knot in my
tongue so that my speech will become comprehensible) (Moses‟ prayer)

Rabbi - My Lord
Ishrah - Expand
Sadry - My breast
Yassir - Make easy
Li - for
Amry - My affair/situation
„Uqdatan - knot
Lisaany - my tongue
Yafqahu - become comprehendible
Qawly - my word/speech

IMPORTANCE OF ABSTAINING FROM SIN

Source: How to Live as a Muslim ( Hayaatul Muslimeen) by Maulana
Ashraf Ali THANAVI
and Fear of Hell by Maulana Ahmad Saeed Dehlvi

 It is of vital importance for a true believer( Mu'min) to abstain from all
sin. This is essential of developing his Imaan. Sin darkens Imaan and
creates weakness in it. On the assumption that there will not be
punishment for sins, then too, it is necessary for the Mu'min lo abstain
from sin, for sin is disobedience which is the cause of Allah's
displeasure. No man wishes to displease even a worldly benefactor
(boss) . The favors of Allah on man are innumerable. Allah Ta'ala is
man's greatest and true Benefactor. How can the Mu'min then displease
Him? Besides this consideration, there is also the danger of
punishment for the commission of sin. Such punishment may be both
in this' world as well as in the Hereafter. One form of worldly
punishment is that a man given up to sin engrosses himself fully, body
and heart, in the world to such a degree that he becomes fearful of the
AKHIRAH and thus detests it. He loses firmness of heart and Imaan. The
Mu'min Should therefore, not venture near to sin, no matter what type
of sin it may be, whether the sin pertains to Huqooqullah (Rights of
Allah) or Huqooqul Ibaad (Rights of creation).
Some views on minor and major Sins
Source: Fear of Hell by Saahibul Hind Maulana Ahmad Saeed Dehlvi

There are different views of religious scholars about minor and major
sins. Some of them have denied the classification of sins into minor
and major. According to them, all sins in nature are major sins. Hence
they have totally denied to accept any sin as minor. But such strict
views are non-acceptable. The main purpose of such views is only to
shows the Sublimity of God, Whom to disobey even in minor acts, is a
major sin. However little an act of sin may be, when it is compared to
God's Dignity and Sublimity, it is really a major disobedience. The
religious Scholars who have described such views are less in number
and the majority has opposed them. Those who hold contradictory
views, have classified the lawful into minor and major. I think that such
opinion of majority is more conforming with holy Quran and hadith. The
study of holy Quran and hadith shows such kind of classification and
according to the holy Prophet (sallallahu alayhi wasallam) the sins
differ in their nature. As the holy Quran speaks of it in the fifth chapter:


      "If ye (but) eschew the most heinous of the things which you are
      forbidden to do, We shall expel out of you all the evil in you. and
      admit you to a gate of great honor . "
The holy verse of Hujrat narrates:

      "And He has made hateful to you, unbelief, wickedness, and
      rebellion, such indeed are those Who walk in righteousness."
Similarly the 27th chapter (of holy Quran) describes:

        "Those who avoid great sins and shameful deeds only (falling
        into) small faults verily the Lord is ample in forgiveness."
There may be no need of repentance, as the minor sins are only forgiven
by virtuous deeds as the Shahi 'Muslim' relates the story of a date-seller
who committed every crime with a woman except intercourse. He used
to incite her for good dates and commit the act of kissing and
embracing. While the matter was put before the holy Prophet (sallallahu
alayhi wasallam), he remained silent. The more the sinner was worried
and anxious, the less heed was paid to him by the holy Prophet
(sallallahu alayhi wasallam). At last the time of prayer arrived and the
sinner offered the prayer. The holy Prophet sallallahu alayhi wasallam)
consoled the sinner after salaam (prayer), saying that his sin was
forgiven by the prayer. The holy Prophet (sallallahu alayhi wasallam), in
regard to this matter recited the verses of holy Quran:

      "Verily the virtues wash off sins."
 When the holy Prophet (sallallahu alayhe wasallam) was asked whether
the happy tiding of forgiveness concerned to that very person or it was
meant for all Muslims. He (sallallahu alayhi wasallam) reported that the
happy news was in favor of all Muslims. Every minor sin is forgiven by
virtuous deeds. Thus those who commit minor sins should act upon
virtuous deeds in abundance. Allah, the Most Merciful will forgive the
minor sins.

Definitions and Opinions on Major Sins:

There are different views of learned people in regard to the definition of
major sin after this classification of sins. According to Rosa's writer,
the major sin is one for which there is disapproval and warning in the
holy Quran. According to Bagwi, the major sin is one on which any
restriction has been imposed in Islamic code of conduct. Some religious
scholars are of opinion that a major sin is one which is proved by the
holy Quran or a declared unlawful act.

According to Ibne Qaseeri, the major sin is one which is committed
fearlessly and negligently. Some learned scholars of the later period
have also appreciated this view. Maturidi says that where there is a
reproach and warning against any sin is a major sin. According to Alimi
a thing which has been forbidden by itself is a real unlawful thing and to
commit it is a major sin. Some are of opinion that those sins which have
been proved by holy Quran as unlawful are really major sins. As for
instance:

        "He hath forbidden you dead meat."
According to Wahedi, the major sins are so small in nature that they can
neither be limited nor defined. Allah has secreted them into minor sins,
so that His Obedient Subjects may remain far away from all sins.
According to Hasan Basri, Ibne Zuhar and Zuhak, the major sin is one
which has been warned against the fire of Hell. Ibne Abdul Salam says
that if the evil of any sin is lesser than the description of holy Quran is
minor otherwise it is a major sin. According to Ibne Sulah the major sin
is one whose defaulter is reproached and cursed. And according to Ibne
Abbass, the major sin is one which has been expressed with threat and
warning of Hell fire, reproaches and punishments.

Number of Major Sins

As there is a difference in the definitions of major sins, the numbers of
the same also differ. According to some religious scientists there are
only major sins the others extend its number up to fourteen and some
upto fifteen. According to one saying of Ibne Mas'ood, the major sins
are only three in number but he has also described ten types of sins in
his another saying. And according to Ibne Abbass the major sins are
seventeen seventy in number. To Saeed bin Jubair the major sins
extend up to seven hundred in number. Shaikhul Islam Alaei has given
only twenty five sins as major in number after a thorough study and
search of all ahadith. To Abu Talib Makki they are seventeen. To
Waleemi they are forty in number. There is a difference in the definitions
of major sins, hence in number.
However, it is not the number of major sin that is counted, it is its
treatment. True repentance with firm resolution firm resolution and
determination and not to commit sin in future is only its remedy.

Proper treatment of Major Sins

Spiritual remedy of major sins as the holy Quran provides, has been
described in different places. True repentant have been promised by
God, not only the promotion of health but the bright future also.

       "But those who repent and believe in God and act upon
       righteousness, God will replace their vices with virtues."
In addition to this verse, there are many verses Quran) that give the
happy news of repentance and forgiveness to the sinners. It has been
clearly described clearly described that true repentant are forgiven.

The seventh chapter of the holy Quran speaks of the message of God
for His obedient Muslims, giving a hopeful, declaration as follows:

Tibrani has related the story of a person who went to inquire of the holy
Prophet (sallallahu alayhi wasallam) whether such a criminal who
committed every sin and even plundered the caravans of holy pilgrims
could also express his penitence (wrong doing) and if it might benefit
him. The holy Prophet (sallallahu alayhi wasallam) asked him if he had
embraced Islam. The person recited kalimah declaring that there is no
God save Allah and Mohammed (sallallahu alayhi wasallam) is the true
holy Prophet of Allah. Then he (sallallahu alayhi wasallam) advised him
to abandon the evil deeds and act upon righteousness, Allah would
forgive his all sins. He again asked him (sallallahu alayhe wasallam)
respectfully if all his major and minor sins would be forgiven and
thereupon he was responded- in positive. Having heard it, he raised a
slogan Allah Akbar — (Allah is Great, Almighty and Powerful).

In book of Tirmizi" are such that on the Day of Judgment God would
declare to derive such person from the fire of Hell, who feared Allah in
committing any unlawful deed or called Him in fear at any day. In the
words of Ibne Habban, Allah-fearing people would be rewarded with
peace secure on the Day of Judgment and those who do not fear Allah
would get no peace on the Day of Resurrection. Syyedna Ibne Abbass
quoted a verse:

        "O, believers of Allah, save yourself and your kinsfolk form the
        fire of Hell."
When this verse was heard by a young man, he was much impressed
that he fell down senseless. While the Holy Prophet (sallallahu alayhi
wasallam) put his hand on heart, it was beating. He (sallallahu alayhi
wasallam) told him to recite kalimah. The young man recited: "There is
no God save Allah." The holy Prophet (sallallahu alayhi wasallam) gave
him happy news of Paradise. Thereupon the Sahaabah inquired of him
(sallallahu alayhi wasallam) if the happy reward of Paradise was
common for all Muslims in that case. And the holy Prophet (sallallahu
alayhe wasallam) related the verse of Holy Quran in response:
       "And for such a person who fears Allah in all respects."
 The author of Sairul Mawanis describes that in the days of Syyedna
Umar (R.A.) a young man went to a lady with evil intention but as he
reached her he heard this holy verse from a qaari who was reciting:
        "Verily the righteous persons get startled at the time of any evil
       danger form the Devil and their eyes open abruptly."
The young man heard it and fell down senseless. The woman left him on
the very gate and thereafter he was taken to his house by his father who
happened to be there by chance. While the young man came into his
senses, he recited the same verse of Holy Quran and breathed his last.
Consequently he was buried into his grave. When Syyadna Umar came
to know about his death in that way, he went to his grave and recited
this verse of Holy Quran:

        "But for such as fear the time when they will stand before (the
        judgment seat of) their Lord, there will be two gardens."
The young man responded form his grave that Allah blessed him with
tow gardens in Paradise. Hence the humble writer has quoted some
verses of Holy Quran and references of hadith in the end of the book so
that if ever a true Muslim commits any minor or major sin by way of
human nature, he must repent over it and seek Allah's forgiveness
instantaneously.
 And the last of my prayer is:
        "All praise be to Allah, the Sustainer worlds. "
The readers of this book are humbly requested not to forget me (the
author) in their prayers.

PUNISHMENT FOR SINS

Various types of punishment for different sins have been mentioned in
the ahadith. Abu Hurairah (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:


      "When the Mu'min sins, a black spot forms on his heart. If he
      makes (asks for forgiveness) Istighfaar and taubah, the black
      mark is removed and his heart is purified. If he increases his sin,
      the black mark increases. This is the corrosion of the heart
      spoken of by Allah Ta'ala (in the Qur'aan) (Ahmad! Tirmizi, Ibn
      Majah)
Muaaz (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi
wasallam) said:

       "Guard yourselves against sin because the Wrath of Allah
       descends in the wake of sin." (Ahmad)
Anas Bin Malik (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
      "Should I not show you your sickness and its remedy? Your
      sickness is sinning and your remedy is to seek forgiveness
      (istighfaar)." (Baihaqi)
Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi
wasallam) said:

     "The hearts too become corroded (by means of sin). Its polish is
     istighfaar." (Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:

      "Verily, man is deprived of rizq (his provision) because of the sins
      which he perpetrates." (Ahmad)
6.Abdullah Ibn Umar (radiallahu anhu) narrates that once ten of them
were in the company of Rasulullah (sallallahu alayhi wasallam) when he
said:

       "I seek the protection of Allah from five things which may
       overtake you. When-immorality becomes rampant in a people,
       they will be overtaken by epidemics and such diseases which
       never existed before. When a people are involved in giving short-
       weight and measure, they will be overtaken by famine, hardship
       and oppression of the authorities. When a people stops paying
       poor dues (Zakaat,) rain is withheld from them. If it were not for
       the animals in their midst, never would there have fallen rain for
       them. When people violate pledges and promises, Allah will
       overwhelm them with their enemies from other nations. Thus the
       enemy will take by force their wealth." (Ibn Majah)
7. Ibn Abbass (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:

        "When khiyaanat (abuse of trust) becomes rampant in a people,
        Allah Ta'ala overwhelms their hearts with fear. A nation
        perpetrating injustice will be overpowered by its enemies." (Malik)
8.Thaubaan (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi
wasallam) said:
        "There will soon come a time when all the nations (of the kuffaar)
        will unite against you (Muslims)..
."Someone asked: 'Will we be less in numbers at that time?" Rasulullah
(sallallahu alayhi wasallam)
said:
        'In fact, you will be numerous, but useless... Allah Ta'ala will
        remove your respect and fear rom the hearts of your enemies
        (who will then despise you) and Allah will instill weakness in your
        hearts."
Someone asked: 'What is the cause of the weakness?' Rasulullah
(sallallahu alayhi wasallam) said:
        "Love of the world and detestation for (Death) Maut."- (Abu
        Dawood, Baihaqi)
9. Rasulullah (sallallahu alayhi wasallam) said:
       "When Allah Ta'ala desires to punish people (for their sins) he
       causes their children to die in abundance and makes their women
       barren. "(Jazaaul A'maal)

10. Abu Darda (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:


      "Allah Ta'ala says: 'I am the King of kings. their hearts are in My
      control. When servants (i.e. Muslims) are obedient to Me, I make
      the rulers merciful to them. When the servants are disobedient to
      Me, I cause the rulers to oppress them and be cruel to them..."
      (Abu Nuaim)
11 Wahab (radiallahu anhu) narrates that Allah Ta'ala said to Bani
Israeel:

       "When I am obeyed, I become pleased; when I become pleased I
       bestow limitless blessing (barkat). When I am disobeyed, I
       become Wrathful and I curse (the disobedient ones). the effect of
       My La'nat (Curse) extends to even generations." (Jazaaul A'maal,
       Ahmad)
This does not mean that the Curse which descended on the wrongdoers,
settles on the future
generations

      "Hear! Do not be unjust. Hear! A man's wealth is not permissible (
      halaal) (for another) without his voluntary consent." (Baihaqi, Daar
      Qutni)
This hadith brings within its scope of warning all forms of injustices in
which the rights of others were
usurped and violated. Examples of such violation of rights are:


      Incurring debt and not paying.
      Depriving the rightful Shar'i (legal) heirs of their inheritance.
      Extracting funds for charitable purposes by exercising pressure
       whether direct or indirect on people.

People are sometimes put to shame and contribute towards the
charitable project what they cannot
afford. Prominent people make use of their influence to extract
contributions. This is in fact a form of exertion.

Saalim (radiallahu anhu) narrates on the authority of his father that
Rasulullah (sallallahu alayhi
wasallam) said:

       "A man who usurps even one cubit of land belonging to another,
       will be garlanded with the (weight) of that land as far as it extends
       into the seven earths." (Bukhari, Ahmad)
       Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah
       (sallallahu alayhi wasallam) cursed the taker and giver of bribery
       (Abu Dawood, Ibn Majah, Tirmizi)
 In another narration by Thu'baan (radiallahu anhu) it is said that
Rasulullah (sallallahu alayhi wasallam) cursed the agent who arranged
the bribe as well. (Ahmad, Baihaqi)
In the case of bribery too, are exceptions. Where one is not able to
escape the oppressions and
injustice of an oppressor, but by giving a bribe, it will not be sinful to
give a bribe in such
circumstances, but it will always remain not permissible (haraam) for
one to accept a bribe.

6. Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam)
prohibited liquor and gambling. (Abu Dawood).

All forms of intoxicants are covered by this hadith. Insurance, lotteries,
etc., all forms of qimaar
(gambling) which are prohibited.

7. Rasulullah (sallallahu alayhi wasallam) said.

       "My Rabb has commanded me to destroy all musical instruments.
       .." (Ahmad)
8. Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:

       "The fornication of the eyes is to look with lust; the fornication of
       the tongue is to speak lustful things; the fornication of the hands
       is to touch with lust; the fornication of the feet is to walk towards
       lust; the fornication of the heart is to desire evil;... (Muslim)
These forms of 'fornication' are stepping stones to the final act of zina
(fornication). Intermingling
with the opposite sex gives rise to such acts which lead to fornication.

9. Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:


       "The major sins are: to commit shirk with Allah Ta'ala,
       disobedience to parents, killing an innocent person, and to take a
       false oath." (Bukhari)
Shirk means to associate any created being or object in the worship or
in the specific attributes of
Allah Ta'ala, such attributes which belong to Him exclusively. Among
the practices of shirk
prevalent in our time are:
       Worshiping of graves of the (Friends) Auliya of Allah Ta'ala. The
       Auliya are the created beings and servants of Allah Ta'ala.
       Worshiping their graves by means of sajdah, ruku, tawaaf of the
       graves is among the worse acts of shirk. Kissing the graves of the
       Auliya and adorning the graves with bed-sheets also are linked to
       the practice of shirk.

       Taking a vow in the name of some Wali of Allah Ta'ala. Vows
       (Minnat) can only be taken in the Name of only Allah Ta'ala.

      Believing that Allah Ta'ala has assigned the affairs of the universe
       to created beings in such a way that the created beings act
       independently of the Will of Allah.

      The belief that the Auliya are able to grant children, wishes and
       prayers (dua). in consequence of this belief of shirk people direct
       their dua directly to the Auliya instead of directly to Allah Ta'ala.

      Disobedience to parents applies to all such things which are not
       in contradiction to the Law of Allah Ta'ala. Obedience to parents
       is of paramount importance, but obedience to parents is not
       permissible in such things which are haraam. It is not permissible
       to obey parents if their wishes conflict with the Wishes of Allah
       Ta'ala.

13.Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam)
said:

        "(Among the major sins are): to (1) devour the wealth of orphans,
       (2) to flee from the battlefield of Jihaad and (3) to slander innocent
       and chaste women (to accuse them of fornication and
       immorality)." (Bukhari, Muslim)
In another hadith Abu Hurairah also mentions among the great sins,
stealing, banditry and
fornication. (Bukhari, Muslim)

13.Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:


       "Four qualities in man render him a total munaafiq (hypocrite). If
       one (of there four) exists in him, a share of nifaaq (hypocrisy) is
       found in him; such nifaaq will remain in him as long as he retains
       that quality. (These four qualities of nifaaq are): (1) Abuse of trust
       when trust is reposed in him (2) When he speaks. he lies. (3)
       When he promises, he violates his promise. (4) When he argues.
       he becomes abusive.
Safwaan Ibn Assaal (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
       "Do not deliver an innocent person to the authority so that he be
       executed (or oppressed) and do not practice magic " (Tirmizi, Abu
       Dawood, Nisaai)
All forms of injustices committed with the aid of the authorities in the
land and all forms of evil satanic practices such as witchcraft. fortune
telling, etc., come within the scope of this hadith's prohibition.
The following are some evil acts prohibited in Islam and for which grave
warnings of punishment
have been sounded by Rasulullah (sallallahu alayhi wasallam):


       To mock at someone.
       To taunt a person.
       To call a person by a degrading nick-name.
       To cast suspicion against someone.
       To search for the faults of others.
       Gheebat (scandalizing /Backbiting).
       To gossip.
       To revile a person for no proper reason.
       Double-talk, to be two-faced.
       To slander.
       To deceive.
       Pride, vanity.
       Cruelty and oppression
       Refraining from aiding one in hardship Inspite of having the
       means.
       To create loss for another in his wealth.
       To cast aspersions against a person thereby ruining his
       reputation.
       To be unkind to juniors and disrespectful to seniors.
       To break ties with a Muslim for some worldly motive.
       Pictures of living things-people and animals.
       Shaving or cutting the beard.
       Imitating the kuffaar and fussaaq in dress.
       For women to imitate men in dress and for men to imitate women
       in dress.

Besides the above, there are many other sins and it is essential to
abstain from all sin. Involvement in
sin stunts spiritual development and the (Light) Noor of Imaan does not
glitter. Sin darkens the heart. Sin hardens the heart and creates a
detestation for Allah Ta'ala and for all pious men associated with
Allah Ta'ala. Constant indulgence in sin creates in one an aversion for
pious company. The consequence is that the one given up to sin
recedes further and further from the (Blessing) Rahmat of Allah Ta'ala.
He then loses all hope in rectitude and in the mercy and forgiveness of
Allah Ta'ala. When overcome by this structure condition, the Believer
will be standing on the threshold of kufr. It
is essential to continuously resort to taubah and seek the forgiveness of
Allah Ta'ala. Taubah and
Istighfaar do not allow the darkness flowing from sin to engulf and
permanently settle on the heart.
Taubah secures forgiveness for all sins of violation of Allah's Rights.
However, if the sin involves the
huqooq (rights) of others as well, a requisite for obtaining forgiveness is
to rectify the rights of those
whose rights were violated. This is to be done by either discharging the
actual object if the haqq is in
tangible form, e.g. money, etc. or by obtaining pardon if the right is
intangible, e.g. slander, abuse,
violence against the person.

13.Abdullah Ibn Mas'ood (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi asallam) said:

       "A sincere repentance of sins is like one who has not committed
       sins." (Baihaqi)
14.Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:

        "Discharge the rights of the brother (Muslim) today-whether such
        rights pertain to his honor or wealth before there comes the time
        (AKHIRAH) when there will be neither gold or silver." (Bukhari)
  If arrangements are not made here to fulfill usurped or un-discharged
huqooq (rights), the demand for discharge will be made in the AKHIRAH.
  But, there, man will have no means of paying his rights and fulfilling
what he had cast aside here. Thus, he will be made to pay and discharge
   the rights of others in Qiyaamah by means of his accepted virtuous
   deeds. His deeds (the sole capital of the Believer in Aakirah) will be
 taken and in proportion to the right usurped will be handed over to the
            Saahibul Haqq (the one who is entitled to the rights).
               Asma ul-Husna – The Most Beautiful Names
Asma – names
Al-Husna – the Most Beautiful Ones

“And (all) the Most Beautiful Names belong to Allâh , so call on Him by them, and
leave the company of those who belie or deny (or utter impious speech against) His
Names. They will be requited for what they used to do.” (Araf : 180)

This statement – Allah has the Asma ul-Husna is mentioned in 5 places in the Qur‟aan
in different forms. He has many names which are all Husna (most beautiful).

The Prophet sallahu alayhi wa sallam taught a dua to the Sahabah in which it
mentions many of Allah‟s names, (feminine):

“Allahumma innee „amatuka,
bintu „abdik, bintu amatik
Naasiyatee biyadik,
Maadhin fiyya hukmuka, „adlun fiyya qadhaa‟uka
As alooka bikulli ismin huwa lak, sammayta bihi nafsak
aw anzaltahu fee kitabik, aw „allamtahu „ahdan min khalqik
Awista tharta bihi fee „ilmil-ghaibi „indak
An tajalal Qurana rab‟eea qalbee, wa noora sadree
Wa jalaa‟a huznee, wa zhahaaba hammee”

“Oh Allah! Indeed I am Your slave
Son of Your male abd (my father) and female abd (my mother)
My forehead is in Your Hand (i.e. You have control over me)
And Your Judgement upon me is assured, and Your Decree upon me is just
I ask you with every name that You have named Yourself with
Or revealed in Your Book (Quran), or taught to any of Your creation
Or kept with Yourself in the knowledge of the unseen that is with You
That You make the Quran the life of my heart, and the light of my chest
And the banisher of my sadness and the reliever of my distress.”

[Musnad Imam Ahmad]

- Dua mentions many of the names

***********************

seen meem waw – sumuw- sama‟ - ism is an identification of a person – relation to
elevation – it‟s what distinguishes a person (whenit‟s high you can distinguish it)
waw seen meem - wasm- to brand – a name becomes your label / branding

Asm – Ism - Names
Husna – Ahsan – best, superlative of Hasan – that which is good / beautiful
That which is very good/very beautiful
Asma ul-Husna - names which are most beautiful, perfect, most majestic, glorious

Why study it?

Sunnah: ***********

Qur‟aan: Know that there is no God except Him – you should know about Allah, it‟s
mandatory for us to know about Allah.

When a person wants to deal with another, you find out about his name/Qunya – then
you ask about his little and great matters – all the details you want to know because
you are about to have a dealing with him. – Allah is the one who has
created/provided for us- we wish for His mercy and fear His anger. We have
something between Allah and us, therefore it is imperative that we know His names
and their meanings as well. He is our Khaliq, Malik, He gives us risq, we expect His
mercy and fear His anger, so we should know what pleases Him, what disbliepalise
him, what brings mercy and averts anger. We have to know about Allah, and the way
in which to know about Allah is through His names.

*******
Can you love what you don‟t know about? – So in order to love Allah we have to
know Him. Tawheed Asma was-Sifat is a major part of Aqeedah.

We have to know the names to have Allah‟s Ma‟rifa – and can only by done by His
Speech and His names/Attributes because his names describe Him.

hashr – don‟t those people who forgot about Allah and as a result Allah made them
forget themselves

They didn‟t know about Allah, they had no interest in knowing, or if they did know
they ignored Him. The names of Allah tell us who Allah is and remind us about Allah.

Someone comes to you and does Gheebah – you know He‟s listening and He knows
reality and the haqq and how you going to be called to account, the names tell about
Allah and remind about Allah as well. And if we don‟t know and we ignore Allah –
we forget ourselves. A person doesn‟t know Allah has no taqwa – thus he wont care
what goes in his record of deeds. The names make us to take care of ourselves,
reminds that we have a hereafter to go to, and an account is taken. It tells us about our
reality and teaches us. It shows how insignificant we are and how depended we are of
Allah by His names.

One who is ignorant of Allah‟s name is ignorant of everything.

How many names does Allah have? - 99 Names

Abu Hurairah reported that the Messenger of Allah said, "Allah has ninety-nine
names, one hundred less one. Whoever ahsaha will enter Paradise. (Recorded by al-
Bukhari and Muslim)

- Nobody who memorizes and guards in mind and heart except enter paradise
ahsaaha – ha suad ya – enumerate - person who learns them / memorizes them will
enter Jannah
    - hasa intellect/understanding (dictionary) – whoever understood the names – is
        it just the one who has a good knowledge of it, what it says in Quran or
        Sunnah? – No, it must be followed by actions –understand & act

When one knows Allah hears the Dua‟ then one who makes dua should know that

Acting has 2 aspects:
   1. Do what is required of you – on your part if Allah has this attribute what
       should we do? - acting on it – ex: if He is as-Samee‟ then we should make dua
       to Him
   2. Emulate them as well – be merciful ourselves (not all of the names but some
       of them)
   3. Make dua to Allah through through them (fa‟duhu biha)

Why 99? Why not 1 or 10 – because that which is special has a lot of names

Qur‟aan/ Prophet sallahu alayhi wa sallam / Jannah – has many names
Allah is the most special so He has many names – and each name is perfect and
describes Him and tells us about Him.

Which are these 99 names? – They have not been found in a list form in
Qur‟aan/Sunnah – except a weak Hadith (some of which are not correct), but the
names are found in the Qur‟aan and Sunnah (but no list form)

Lists we usually see are based on the Hadith but some are not authentic: ex: Ad-daar –
the one who Harms a lot - the name is not correct, we know Durr is from Him, but
that does not mean it is His name

Scholars have studied Qur‟aan and Sunnah set up rules for deriving names of Allah.
One said that every name that starts with “Al” – details/lists have been made.

Some of the names are very similar – so when studying we will see different forms.
Some scholars put them together, while others separate them.

Rules we must know about when learning about Allah:

Tawheed Asma was-Sifat – A person believes in his names/attributes as Allah has
stated in His book or through His messenger – also in the way He has intended. We
take it on the surface – we do not go into the details ex: as-Sami‟ means He has an ear
– No we don‟t go into details!

We take how Allah said in Qur‟aan or the Prophet sallahu alayhi wa sallam mentioned
in his Sunnah – also we cannot compare His name with anything else, like Al-Aleem
– comparing that with someone else who knows, humans /otherwise – we don‟t strike
any comparisons

Ash-Shafii‟ – “I believe in Allah and in what has come from Allah, how Allah has
intended, (no interpretations as to how) I believe in the Messenger of Allah and what
has come from the Messenger of Allah, how the Prophet of Allah intended”

Don‟t need to say anything because you don‟t know about it. Delving into these
details leads to shirk at times.
Imam ash-shawkayti – “Know that indeed delving into the names of Allah (how does
Allah see, how does he hear, how much knowledge does he have – going into details)
– this is an argument and debate in them- and asking too many questions on His
names is bid‟ah (innovation) – the salaf did not like this

Imam Malik – when a man came to him and asked him how Allah „iswtiwa „alal arsh”

He replied, “Al-istiwa ma‟loom (we know Allah rose above His arsh) – wal-kayfiya
majhoom (the how-ness of it we do not know - the same with every sifa of Allah. We
are unaware of the how-ness and we have to take and believe in it as it is) – was-
uala‟u anhu bi‟dah (questioning on this is bid‟ah)

3 Rules when studying the Names of Allah –
   1. Each name of Allah - He is not similar to His Khalq – even though the names
      meaning is like that it doesn‟t mean He‟s like a human who knows, hears,
      sees, knows
          a. Shura – “laysa ka milthilihi shay – there is none like Him”
          b. Nahl – “do not strike examples for Allah”
   2. We believe in what Allah has described Himself as – As it is, and how the
      Prophet sallahu alayhi wa sallam described Him as,
          a. Allah knew best about Himself
          b. The Prophet sallahu alayhi wa sallam was told everything from Allah
   3. We must cut off the hope of fully comprehending the name of Allah – we
      cannot know in complete detail
          a. Ta-Ha – “they do not encompass Him in knowledge”

   -    Of the opinions that Allah does not just have 99 names

Benefits of knowing the names of Allah

1. Main benefit: You get Allah‟s ma‟rifah – you get to know Allah properly. Is there a
reason to know about Him? Or is it ok to just believe He is one? - Sometimes a person
feels that they are not affected by the Qur‟aan, or in Salaah we are distracted, or we
hear a Hukm and we don‟t obey it – because we don‟t know Allah as we should know
Him.

2. It‟s one of the ways to entering Jannah




We will start studying from surah Hashr: 22-24

First three Names: Allah, Ar-Rahman, Ar-Raheem.

Allah

This is Ismul Jalaalah, Allah‘s Grand Name. His Personal Name. His
Identifying Name. This Name only belongs to Allah. Allah is the Title of
the One True Ilaah. There is no plural, there is no feminine. This Name
appears more than 2000 times in the Qur‘an. The root a-li-ha is mentioned
many times. Lafdhul Jalaalah, is used when to describe the Name ―Allah‖
linguistically. There are 4 opinions of the linguistic meaning of lafdhul
Jalaalah:
   1. It is Allah‘s Proper Name and it is not derived from any root, and
      has no meaning to it. This opinion is the minority opinion.
   2. It comes from hamza-laam-ha, and the verb from the root is a-li-ha
      and it means to astonish, surprise and amaze someone. So Allah is
      the One who Astonishes and Amazes His Creation. How? Firstly
      through His Attributes, He is Ar Rahmaan, and Al Azeez and Al
      Jabbaar at the same time. When you know about the Names and
      Attributes, you are astonished and impressed. Another way is
      through His creation. Also, He amazes through His Decisions,
      Words, Ahkaam, Actions and Planning for us, when things link up
      together and there are coincidences. When we practice the ahkaam,
      we realize how much benefit there is in them. Truly He is the One
      who should be submitted too.
   3. The third meaning is that it is from the same root, hamza laam ha,
      and the noun is al-la-ha (not li as the second opinion) and it means
      to worship, be humble and show dedication to someone. Allah is
      Ma‘looh, One who is shown dedication too, One who everyone is
      humble too, One who is worshipped. (When Allah created the
      heavens and the earth, Allah said come: tau‘an aw karhan) Al-
      Mulku yauma ithin lir-Rahman. Allah is the Only One we should
      show humbleness too, we should be ‗ebaad to Allah. Ayah in surah
      Furqan: those who take their desires as their ilaah. It meant that
      they gave their desires the utmost priority and everything else
      became unimportant and secondary. It became what they loved and
      feared the most. Allah is the One we should love most, fear most
      and give the most importance too. According to some linguists
      (author of sibawyh) this opinion is the strongest. When you attach
      al with ilaah, you get Allah, The One Only Worthy of worship. Even
      His Name has tawheed in it.
   4. This word is from wow-laam-ha, the noun wilaah comes. Wilaah
      means to turn to for protection. Allah is the One Whom everyone
      turns to for help and protection. The One whose help and assistance
      is sought by the creation. This teaches us in times of difficulty and
      hardship, we turn to Allah azza wa jal.

Ismul Allahil ‗Adham: mentioned in hadeeth in Sunan Tirmidhi (saheeh):
"To Allah belongs a Grand Name, that, if you make du'a with it, it will be
responded to. And if you plead or request with it, it shall be answered."
Several opinions on what this Name is. Majority of opinions say it is the
Name ―Allah‖ itself. When a person makes duaa through this Name, it will
be responded too.


Ar-Rahman: The Entirely Merciful, Ar-Raheem: The Especially
Merciful

Root is Ra-ha-meem, these names are similar so they require a parallel
explanation. What is Rahmah? In the dictionary it means: ar-rifqa wa
ta‘attu, compassion, kindness and gentleness. Ar-Rahman and Ar-
Raheem, The One who has a lot of Rahmah, He expresses a lot of Rahmah.
There are two Names of Allah with the same root, to emphasize that Allah
is really the MOST Merciful.

Ar-Rahman is structure of fa‘laan, Ar-Raheem is structure of fa‘eel. They
both have mubaalagah. Rahman is more mubaalagah than Raheem.
Rahmaan indicicates the One who has extensive and great mercy. Ar
Raheem has extensive and great mercy but He expresses it on the ones
whom He chooses. Ar-Rahman extends to all of His creation, and Ar-
Raheem extends to Allah‘s special mercy only for the believers.
20: 5  Ar Rahman ‗alal ‗arsh istawaa‘. Shows Mercy towards all.
55:1-5 Ar Rahman, ‗alamal Qur‘an, khalaqal insaan. This mercy is not
just for the believers, but for everyone (insaan).
33:43 wa kaana bil mu‘mineena raheema. One who is especially merciful
to the believers.
2:37 Innahu huwa at-Tawwaabur Raheem. Tawwaab is for those who
turn to Allah, ie the believers.

Combinations of these Names:
First example, the basmalah, and second verse of Fatihah. They appear
together to express a lot of Mercy.

Ar-Raheem with other Names:
At-Tawwaab, Ar-Raouf, Ghafoor, Al-Azeez.

Ar-Rahman
Appeared many times in surah Maryam and Furqan. Why so many times?
These surahs were makkee surahs and they were introductions to the
deen, so one of the first ways of how Allah Introduces Himself is by the
attribute of Rahmah, that is why the Qur‘an opens up with these
Attributes as well (Basmalah and Fatihah). Allah is Ready to accept
people and forgive people. Of the first ways to introduce Allah ta‘ala in
da‘wah is by His Mercy. For the believers, they should remember His
Mercy then they should astain from wrong actions. Think: ‗If Allah is SO
Merciful to me, why should I disobey Him and do wrong? Allah is so
Rahman and I am so disobedient.‘ The siffah of Rahman and Raheem
remind the believers that they should remain firm on Allah‘s Obedience.
Hadeeth in Bukhari: Allah‘s Mercy has 100 parts. There are 99 parts for
the hereafter. (Verily Allah created Mercy. The day He created it, He
made it into one hundred parts. He withheld with Him ninety-nine parts,
and sent its one part to all His creatures.) 23:108 Allah will say to the
disbelievers: do not even speak to Me. Why? Because they do not deserve
the rahmah of Allah. They did not benefit from His Mercy in this dunya,
so they do not receive in the aakhirah. To benefit is not to just receive it in
this dunya, but to accept the guidance and stay away from disobedience.
Rahmah in the Qur‘an
   Creation of mankind is Rahmah (55:1-3)
   The knowledge of Qur‘an is His Great Mercy, expression of His
    Kindness if He gives this knowledge to someone. (55:1-2)
   The revelation of the Qur‘an (16:89) hudan, wa rahmatan, wa
    bushraa lil mu‘mineen.
   Jannah is Rahmah. Hadeeth Qudsi in Bukhari, Allah will say to
    Jannah: anta rahmatee, you are My Mercy.(So Allah said to
    paradise, 'You are My Mercy,' and said to Hell, 'You are My
    Punishment which I inflict upon whom I wish, and I shall fill both
    of you.'")

How do we get Allah‘s special Mercy? (Raheem)
   Obedience to Allah and His Messenger. 3:132 wa ‗attee ul Allah
     war Rasool la‘alkum turhamoon.
   Taqwa of Allah ta‘ala, fear and consciousness of Allah. 6:155
     wattaqoo la‘alakum turhamoon. 7:156 wa rahmatee wasiat kuli
     shayy, fa sa aktubuhaa lil latheena yataqoon. I will Write it for
     those who have taqwa.
   Doing ihsaan towards Allah and the creation. 7:156 inna rahmat
     Allahi qareebun min al muhsineen
   Having rahmah towards the creation of Allah. Hadeeth in Musnad
     Ahmad: irhamoo turhamoon, waghfiroo yaghfirullahu lakum.

Note: some of the Names of Allah are restricted to Allah only, like Allah,
Rahman, Khaaliq, Raaziq/Razzaaq, but Raheem, Ra‘oof is allowed to be
given as a name because Allah calls the Prophet sal Allahu alayhi wa
sallam as Ra‘oof and Raheem.

Tomorrow: Malik, Al-Quddoos, As-Salaam, Al-Mu‘min.

Malik

Allah has three Names that are similar to Malik: Maleek and Maalik. The
meaning for all three names is: One who possesses the attribute of mulk.
What is Mulk? Kingdom, dominion, power, authority..has three meanings:
   1) possession and ownership (Mulk as samawaati wal ardh)
   2) Control and authority (lakum al mulkul yaum)
   3) Ability and power (la yamlikoona lakum)

Words for the same root:
Milaak used for marriage, one person will have authority over the other.
He does not own her but he has a degree above her.
Maalik used for an owner, when they possess something.
Malik used for a king, he possesses and has authority.

These three names show different levels of authority, power and
ownership.
Malik is the One who executes His command in His possession. Every
malik is not able to execute their amr. Malik is the one who owns and also
has authority and command. The one to whom the amr and nahy belong
too. Only Allah has the power to command and forbid, He has the action
and the word (kun, fa yakoon). According to ibn Qayyim, Malik is the One
who rules by His fi‘l, words, command and the One who gives the hukm.

These three names from the Qur‘an and Sunnah

Al Malik  appears in the Qur‘an 11 times and 5 times it was used for
Allah azza wa jal. Ex: 20:114: fa ta‘aala Allahul maalikul Haqq 23:118: fa
ta‘aala Allahul Malikul Haqq.
Al-Maleek  only once, 54: 55 : ‗inda maleekin muqtadir.
Al-Maalik  not mentioned in the Qur‘an, but used in a sunan duaa in
Bukhari, La Maalik il Allah. How about surah Fatihah? Maaliki yaumid
deen? When the Name of Allah is used in a mudhaf case (meaning blank
OF something, Maalik OF yaumid deen)

Malik and Maleek have the similar meanings, Sovereign, King. The
different one is Maalik. What is the difference between Malik and Maalik?
Maalik is just the owner, and Malik is the one who owns and executes his
command. For example, one can be a maalik of their house but they
cannot control how much the bills are. Al Malik is the One with Supreme
Authority whose Command is executed.

Allah is The Malik, The Maalik and The Maleek, what does this mean? It
means Allah is One of Incomparable Greatness. No one is like Him in His
Greatness, He is Al Malikul Haqq. He is the One who possesses the
absolute disposal of affairs. He can command, make, and do whatever He
Wants. It also means that Allah ta‘ala gives Mulk to whoever He wants,
because Mulk belongs to Him.

What should we know about Allah ta‘ala from these names?
  1. There is no Maalik except Allah ta‘ala. From the hadeeth, La
     Maalik il Allah and from the ayah 3:26: You Give kingdom to Whom
     You will and take it away (tanzi‘u) from whom You will. He is
     Maalik al Mulk. In His Hand is the Power.
  2. He does whatever He wants. 36:82: kun fa yakoon. He doesn‘t even
     have to explain the command, just ‗be‘ and it is. Example, 2:66 :
     Allah ta‘ala
  3. Allah the kings and all the owners are humble in the sight of Allah
     and they are lower. No matter how great a king may be, like Dhul
     Qarnayn or Sulayman alayhi sallam—whether just or unjust, they
     are humbled and lowly compared to Allah. The unjust owners will
     be the worst on the Day of Judgment. Even the owners of animals
     will be punished if unjust (lady who owned the cat who did not feed
     it). This shows us that if a person is maalik in one way or another,
     they will be accountable for what he owns and what he is
     responsible for, but only Allah ta‘ala will not be accountable, He is
     the Just. In a hadeeth in saheeh Bukhari narrated by Abu
     Hurayrah radi Allahu anhu, Allah ta‘ala will hold the earth on the
     Day of Judgment and He will roll up the skies in His Right Hand
     and He will say, ‗an al Malik‘, I am the King, ‗ayn almuluk al
     ardh?‘, where are the kings of the earth? No one will speak, because
     Allah ta‘ala is THE King on that day. All the kings of earth will be
     humbled on the Day of Judgment near Allah azza wa jal.
4.   Prohibition of naming yourself great names. Only Allah is Al Malik,
     Maalik and Maleek. Hadeeth in Saheeh Bukhari, the worst name
     near Allah ta‘ala on the Day of Judgment is one named: Maalikul
     Mulk, King of Kings. According to Ibn Hajr, he says: from this we
     learn it is haraam to name oneself or others with these names. It
     does not befit a human being to call oneself with this name.
5.   We should be humble in front of The King. Anyone who realizes
     that Allah is Malikul Haqq, they can only be humbled in front of
     Allah, he will not raise himself above the level of an ‗abd. He will
     consider himself as an ‗abd, which is why the Prophet sal Allahu
     alayhi wa sallam was called ‗abd many times in the Qur‘an. In a
     hadeeth in Musnad Ahmad, Rasul Allah sal Allahu alayhi wa
     sallam chose to be an ‗abd over a king. A‘ishah radi Allahu anha
     narrated after this that he never even ate reclining. The Prophet sal
     Allahu alayhi wa sallam used to say, ana a‘kulu kama ya‘kulul abd,
     wa ana ajlisu kama yajlisul abd, I eat as a slave eats and I sit as a
     slave sits. So this shows us that humility is not just in the heart,
     but also in a person‘s posture and body language. How do the
     ebaadur Rahman (surah Furqan) walk? Hawnan, humbly and
     gently.
6.   Every owner/king has his own space. I.e., they have their own
     limitations that no one should trespass, or do anything that would
     degrade, insult or disrespect him in anyway. We learn this from a
     hadeeth in Bukhari and Muslim (one of the 40 hadeeth), the halaal
     is clear and the haraam is clear… like the one who grazes his
     animals near the himaa’. (the himaa‘ is the grounds that a king has
     set aside only for his animals, the kings private property) Then the
     Prophet sal Allahu alayhi wa sallam said, every king has a himaa’
     and the himaa‘ of Allah is what He has prohibited. So if we commit
     that which is haraam, we will be accountable for it, but we must
     also remember that this is disrespect to Allah and it does not befit a
     slave to disrespect his Master in any way. This teaches us that we
     must remain within our bounds, so when Allah is Malik, we should
     remain as a servant near Allah and not do anything that he does
     not approve us.
7.   Making duaa to Allah by this Name. There is a hadeeth in Bukhari
     and Muslim, whoever says: la ilaha il Allahu waHadu, la shareeka
     lahu, lahul Mulk, wa lahul Hamdu, wa huwa ‗alaa kuli shayyin
     Qadeer, 100 times he will receive the reward of freeing ten slaves.
Al-Quddoos

Al-Quddoos has two meanings linguistically. It is on the structure of fu‘ool,
a form of mubaalagah. The One who is Very Pure, Absolutely Pure, He is
far and above anything that does not befit Him.
    1. Qaf-daal-seen: quds, from taharah. 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 means taTheer, to purify
       and wash. taTheer is the highest form of cleanliness. There are
       three levels of cleanliness (as shown in the sunnah duaa):
           a. Distancing (O Allah, distance me and my sins as between the
              east and west) Moving far away from dirt. Remove from ‗ayb.
           b. Remove Dirt/Filth (kama yunaqa-thawbul abyadu min ad
              danas) To remove the dirt, and make the place clear and
              empty of anything that is not clean. No naqs (fault) remains.
           c. Washing (waghsilnee min khatayaa‘ bil maa‘I wa thalji wal
              barad) What‘s the purpose of washing at the end? So that
              there is absolutely nothing that remains that is unpure. So at
              the end you have something pure and clean.
       The angels said to Allah azza wa jal: 2:30, wa nahnu nasabbihu
       laka wa nuqaddisu lak. According to Zujaaj, this ayah means:
       nuTahiru anfusana lak, we purify ourselves for You. What does that
       mean? There is no feeling of shirk in our hearts for You, no bad
       thought about You. This is why Baitul Maqdis is Baitul MuTahhar,
       when you go there, your sins are removed. According to, Farra‘,
       another linguistic, Ardhul Muqaddasah means Ardhul Taahirah,
       land that is pure and clean. Similarly, Rooh al Quddus, Angel
       Jibreel. Why is he called Rooh al Quddus? 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 clean ourselves, our
       character, our actions, and our intentions.
    2. Second meaning is Barakah. Ardhul Muqaddasah also means
       Ardhul Mubaarakah, 17:1 il al masjid al aqsaa: al-latee
       baaraknaa hawlahu. 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 is far from any impurity or imperfection. 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 Quddoos appears twice in the Qur‘an. (Hashr :23,
       Jumu‘ah: 1)

Statements of the Scholars

      Ibnul Qayyim states Al Quddoos 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 Quddoos means the One free from any
    naqaa‘is (deficiences). He also says Al Quddoos refers to the One
    who is attributed with the attributes of Perfection, for example: the
    attribute of Ihsan, of Knowledge, of Creation.
   Al Bayhaqi states Al Quddoos is the One who is Taahir, and Uluww.
    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, shortcoming and far from everything that is derogatory.

When we look at Allah ta‘ala as Al Quddoos, what does it entail?
   He is Free for 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, 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, all of creation
     will die. Furqan: 58  wa tawakal ‗al Al Hayyil lathee laa
     yamoot. 55: 26-27 kulu man ‗alayhaa faan, Wa yabqaa wajhu
     Rabbika dhul jalaali wal ikraam. Allah is free from the fault of
     sleep, of dying and of perishing. There is a hadeeth in Saheeh
     Muslim that states: inAllaha laa yanaamu, indeed Allah does
     not sleep, wa la yantahu lahu an yanaam, and it does not befit
     Him that He sleeps. Ayatul Kursi sleep nor slumber over takes
     Him. So if He is Al Quddoos, 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 or injustice. When do people
     commit dhulm? When they are overcome by their desires and
     wishes. Allah is Quddoos, 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): 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. Suratun Nisaa:40 InnAllah la yadhlimu mithqaala
     dharratin, Allah does not wrong a person even to the amount of
     an atom‘s weight, wa in taku hasanatan yudaa‘ifha, 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) wa yu‘tee min ladunhu ajran adheema,
     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. Suratun Nisaa:8  wa man asdaqu min
     Allahi hadeetha, and who is truer than Allah in narration?
     Suratun Nisaa:122 wa‘dAllahi haqqan, wa man asdaqu min
          Allahi qeela, this is a promise on Allah that is true, and who is
          more truthful than Allah in speech?
          He is Free from dhalaal or nisyaan. 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 sallam about the previous nations in surah Taha, he said:
          la yadhillu Rabbee wa la yansaa, Allah does not make a mistake
          and He does not forget.
          He is Free from faqr and bukhl. What is the proof? Allah says in
          Ma‘idah: 64 The jews say Allah‘s Hands are tied (ie, bukhl),
          but Allah responds: bal yadaahu mabsootataan, rather His
          Hands are Spread, yunfiqu kayfa yashaa, He spends however He
          wills. Another proof: lahu Mulk as samawaati wal ardh, for Him
          is the Sovereignty of the heavens and earth…how can the One
          who owns the heavens and the earth be poor? In the hadeeth
          Qudsi, if all man and jinn asked Allah for every wish, it would
          not reduce His kingdom. 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. In another
          hadeeth, the Prophet sal Allahu alayhi wa sallam said, have you
          seen all that Allah has spent since the creation of the heavens
          and the earth? Allah‘s Spending does not reduce His Wealth, He
          is So Rich, He is free from the fault of running out of His
          Wealth…He is Al Quddoos, 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
          anyway. Allah says in surah Maryam: hal ta‘lamu lahu samiyya,
          do you know anyone who is like Allah? In Surah Shura: laysa
          kamithlihi shayy‘un, there is nothing like unto Him. In surah
          Ikhlaas: wa lam yakulahu kuffuwan ahad, and there is no one
          who is like Him.

What are we supposed to do now, if Allah is Al Quddoos? This is a quality
we should try and emulate, how? If Allah is the Pure, and His Kalaam is
Pure, how should our hearts be? Dirty? Filthy? Should we be unclean in
our body, in our actions, in our intentions, in our ‗aqeedah? If Allah is Al
Quddoos and everything that comes from His is Pure, the first
requirement is:
          a. ‗Aqeedah We must have the right tawheed and the right
             emaan. In a hadeeth in Bukhari, Abu Hurayrah radi Allahu
             anhu narrates that someone asked the Prophet sal Allahu
             alayhi wa sallam which action is the best? And he replied:
             emaan billahi wa rasoolihi. The worst sin is ascribing a
             partner to Allah subhanahu wa ta‘ala. 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.
         b. Having clean hearts Allah looks at our hearts, intentions
            and actions. Hadeeth: Allah looks at your hearts (yathuru ila
            quloobikum). Be clean from shirk, from nifaaq, from lies,
            from jealousy and all such vices. Emaan in Allah is clean, and
            He will only help the one who is clean. It can only be in a qalb
            that is saleem, sound.
         c. Clean in our actions first we should have taharah, we
            should clean ourselves. InAllaha jameelun, uhibul Jamaal,
            Allah is Beautiful and Loves beauty. We should do taharah of
            our bodies so that we are fit to do ibaadah, because if we are
            not clean we cannot pray, read Qur‘an etc. Then we have to
            perform salah so that we clean ourselves from the past sins.
            Proof? The Prophet sal Allahu alayhi wa sallam asked the
            sahaba, if someone bathes in a river outside of his house five
            times a day, will there be any impurity left on him? This is
            the example of salah. Salah also prevents from future sins, in
            surah Ankaboot: in as-salaata tanhaa ‗an al fahshaa‘i wal
            munkar, indeed the salah prevents from the indecency and
            evil. Also we should give zakaah. In giving zakaah and giving
            sadaqah for the sake of Allah ta‘ala, Allah is Al Quddoos, He
            deserves that which is good. Which is why the sahabah, when
            they 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 hadeeth in Saheeh Muslim we
            learn: InnAllah Tayyibun, la yaqbalu ila tayyiba, Allah is
            Pure and He only accepts that which is pure.

When to Make Duaa with this Name / Duaas with this Name
           1. Subhaanal Malikil Quddoos  said after witr prayer
              three times.
           2. Suboohun Quddoosun Rabb ul Malaa‘ikati war Rooh 
              said in ruku and sajdah. Subooh : the One who is Praised
              a lot, Quddoos : the One who is very Pure, Rabb ul
              Malaa‘ikati war Rooh : Rabb of the angels and of Jibreel.
              Why do we say this in ruku and sajdah? It is humility and
              you acknowledge Allah‘s Purity and that He is Rabb, Rabb
              is Khaaliq and Maalik and it reminds you how small we
              are.
           3. We can also make duaa to Allah with the Name Al
              Quddoos.
                                                      i. When you want
                           barakah in your time, energy, the second
                           meaning of Al Quddoos is Al Mubaarak.
                                                     ii. When you want to
                           develop sincerity, call upon the Pure to purify
                           your intentions.


As Salaam
There are two meanings of the Name As Salaam:
   a) The Perfection.
   b) The Giver of Peace and Security.

Linguistic Meaning
When we look at the word as Salaam linguistically, salaam and salaamah
mean baraa‘ah: immunity, to be free of something and to be unblemished.
According to ibn Al Arabi, salaamah means aafiyah: well being, to be safe
and good. When we look at this meaning, we see in the Qur‘an in surah
Furqaan that ebaadur Rahmaan say ―salaama‖ to the ignorant, meaning
they don‘t want anything to do with their conversation. Also, Jannah is
called Dar us Salaam, it is free all grief, death, worries, tensions, fatigues,
enmities, hatred, it is a place of safety. Also when we say ―assalaamu
alaykum‖, it means, you are safe from me and you will not receive any
sharr from me. To summarize the meanings of salaam:
                     a) to be peaceful, to be friendly , to be in a good state
                     b) to be free from imperfections
                     c) to be safe and secure
Other words we have read from the same root:
    a) saleem: a qalbun saleem is a heart that is sound, unblemished, in a
       state of aafiyah (well being)
    b) islaam: state of submission

Proof that Allah‘s Name is As Salaam
The root of seen laam meem appears 170 times in the Qur‘an. The Name
Salaam in the Qur‘an appears once, end of suratul Hashr. From the
sunnah we learn the Name As Salaam: the duaa after salaah (Allahumma
anta Salaam, wa minkas Salaam, tabarakta ya dhal Jalaali wal Ikraam)

What does it mean that Allah is As Salaam? The Scholars say:
Ibn Katheer As Salaam is the One who is Free from all imperfections
and deficiencies, because of the Perfection of His Being, of His Attributes
and His Actions. He is So Perfect, He does not have any imperfections. For
example, He is Living is free from the imperfection of death. His
Knowledge is free from the imperfection of forgetfulness. His Attributes
are free from the imperfection of being similar to any creation. His Actions
are perfect, whatever He does there is Hikmah behind it. So to summarize
the statement of ibn Katheer: As Salaam is the One who is Perfect, He has
no decificiences which is why As Salaam has been translated as The
Perfection.
Al Qurtubi As Salaam is the One who is safe from all deficiencies. He
explains as Salaam in three ways:
           1) The One free from ever fault, and He is absolved of every
              deficiency.
           2) He gives Salaam to His ebaad in Jannah. We learn from the
              Qur‘an that the dwellers of paradise will be greeted with
              salaam, by Allah, by the angels and by each other. In surah
              Yaseen, Allah ta‘ala says: salaamun qawlun min Rabbir
              Raheem. People in Jannah will be told Salaam, a statement
              from their Rabb, the Most Merciful.
           3) The One whose creation is free from His dhulm. He keeps
              His creations safe from any injustice on His part. His
              creation is free from injustice from Him. (subhanAllah!) What
              does this tell us? If Allah is As Salaam, there is no way He
              can be unjust. Many times we read in the Qur‘an: wa ma
              kaana Allaha li yadhlimahum, Allah did not wrong them by
              destroying them, they did dhulm on themselves. What does
              this mean? In a hadeeth Qudsi, Allah ta‘ala says: Ya ebaadi, I
              have made oppression haraam upon myself, and I have made
              it haraam between yourselves, so do not wrong each other. So
              this teaches us that if we want Allah‘s Protection, we cannot
              do dhulm. Those who did not receive the protection of Allah,
              they did not receive the Salaam of Allah, they did dhulm: wa
              laakin kaanu anfusahum yadhlimoon. What is the lesson for
              us? If you want Allah‘s Security and Protection do not commit
              dhulm upon yourself, upon others and upon Allah. What is
              dhulm upon yourself? Committing sins. What is dhulm upon
              others? Transgressing their rights. What is dhulm upon
              Allah? Shirk, inn ash shirka la dhulmun ‗atheem. If we do
              dhulm, we do not deserve Salaam from Allah.

The difference between Al Quddoos and As Salaam
The difference is very slight and both Names emphasize eachother. Al
Quddoos 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. Quddoos 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.

Connection between the words: Salaam, Muslim, Islaam
There is a connection between these words. Who is Allah‘s Salaam
towards? The one who does not do dhulm upon himself and others. Also,
Allah gives Salaam to the people who get to Jannah, the people who are
Allah‘s Chosen servants, they are the ones who get Allah‘s Salaam. In
Suratun Naml ayah 59: qul alhamdulillah, wa salaamun ‗alaa ‗ebaadihil
lathee nastafaa. Say Alhamdulillah, and there is salaam upon Allah‘s
servants, those whom He has chosen. Istafaa‘ is to be chosen based on
purity, so when you are pure and have purified yourself, and made
yourself saleem for Allah, you receive Allah‘s Salaam. This shows us we
need to work on ourselves, clean ourselves and be khaalis for the sake of
Allah, we submit—we do Islam, and then we get Allah‘s Salaam. If we do
not submit, we do not get His protection. When the Prophet sal Allahu
alayhi wa sallam would offer Islaam to others, he would say to them: itha
sallamta nafsaka lillah, salimta, when you submit yourself to Allah, you
will be safe. This shows us that when we do not submit to Allah, we will
not be protected. Lesson: submit to Allah so that you can be secure. Also
we learn that such people who get Allah‘s Salaam, they will be in Dar us
Salaam, home of the peace.

Who does Allah send Salaam upon?
     a) 6:54: when you meet those who believe in our ayaat, say
     salaamun alaykum to them. When you believe, you receive Allah‘s
     security.
     b) 20: 49 : was salaamu ‗alaa man ittaba al huda, salaam be upon
     the one who follows the guidance. So it‘s not just believing, but
     follows the guidance and does the actions.
     c) 25: 75 : people who are patient, the ebaadur Rahman, Allah says
     they will receive gurfah bi ma sabaroo, because of their patience
     they get salaam from Allah which is why you see people who are
     suffering so much but they are calm, because they have this
     serenity and peace inside that Allah has given them.
     d) Also, as mentioned previously, salaam upon those people whom
     Allah has chosen.

Important Note: When we say Salaam, for example, upon the Prophet,
upon the righteous people, say salaam to each other, don‘t go on to say
salaam upon Allah. We do not say jazak Allah, Allah is the One who gives
jazaa‘, or to say salaamu ‗al Allah, because He Himself is As Salaam.
There is a hadeeth narrated by ibn Mas‘ood radi Allahu anhu that the
companions used to say: assalaamu ‗al Allah instead of at-Tahyaatu lillahi
in the tashahud. At-Tayhyaatu lillahi means Greetings for Allah. The
Prophet sal allahu alayhi wa sallam told them do not say assalaamu ‗alal
Allah because is He is Al Maalik and He is Al Mu‘tee, He is the Possessor
of Salaam and He gives Salaam. He does not need security and safety, He
Himself is Salaam and Perfect. Also we learn once that Angel Jibreel came
to the Prophet sal Allahu alayhi wa sallam and said, Allah sends His
Salaam to Khadijah radi Allahu anha. Her reply was: innAllaha huwas
Salaam, indeed Allah, He is Salaam, wa ‗alaa Jibreelas Salaam, and upon
Jibreel be Salaam, and upon you, O Prophet of Allah. She did not say, and
salaam upon Allah.

How to make duaa by Allah‘s Name as Salaam
  1) We say salaam in the dhikr after salaah, Allahumma antas
     Salaam, wa minkas Salaam, tabarakta ya dhal Jalaali wal Ikraam.
      Why do we say this after salaah? What do you want protection,
      safety and security from? From the mistakes committed during my
      salaah. A salaah in which there is no khushoo‘, it is struck back on
      the person and not taken. So O Allah, if my salaah was not proper,
      if there was anything You did not like, keep me safe from its
      consequence. This is the benefit of following the sunnah, you are
      secure from things that you do not even imagine. Who would have
      imagined that you would suffer consequences after praying salaah?!
      But the sunnah teaches us that, so we say Allahumma antas
      salaam wa minkas salaam, so O Allah protect me from the
      shortcomings of my salaah.
   2) We can make duaa by this Name when we want security, safety
      and peace. Sometimes we are very worried, very nervous, sad,
      anxious, say: O Allah antas Salaam, give me security and protect
      me from this. You can also say, O Salaam, give me Your Salaam in
      the hereafter, and guide me to subul as Salaam. Also when you
      want your heart to be saleem, ask As Salaam, and He will give you
      a saleem heart.
   3) We should send salaam upon eachother and upon the Prophet sal
      Allahu alayhi wa sallam and upon the Prophets alayhim assalam.
      In surah Saffaat, Allah mentions salaam after each prophet
      (salaamun alaa nuh, salaamun alaa ibraheem, salaamun alaa
      ilyaaseen), so when we hear or write their name, we should say
      alayhi salaam. Note: we should write tasleem for the Prophets, if
      Allah sends salaam upon them, we should as well.

Al Mu’min

There are several meanings to this Name. When we look at this Name
linguistically, it gives us two primary meanings:
   1) From emaan, it means One who gives emaan. Emaan is tasdeeq:
       affirmation. Mu‘min is One who has emaan, One who gives emaan
       and One who believes. Emaan is the opposite of taktheeb, denial.
       When we have emaan in something, we affirm that is true. In surah
       Yusuf, the sons of Ya‘qub alayhi sallam said to him: ‗you will not
       believe in us‘, meaning you will not affirm our truthfulness, even if
       we are truthful. Mu‘min is one who believes, gives emaan and
       affirms the truthfulness of something.
   2) From aman, meaning safety, security and freedom from fear. The
       haram is aaminan, safe and secure. Mu‘min from aman would
       mean: One who gives Peace, One who gives security. The opposite of
       security is ikhaafah, so Mu‘min is the One who removes the fear
       and In surah Quraysh we learn: wa aamanahum min khawf, He
       gave them security from fear. From the same root is amaanah, so in
       this context Mu‘min would mean one who is ameen, faithful.
Connection between these meanings? When you have emaan, you are at
aman in dunya and aakhirah, and a person who has aamaanah, people
have emaan in him and people have aman from him.
Where this Name is mentioned:
In the Qur‘an, this Name is mentioned only once, in surah Hashr :23.



If Allah is Al Mu‘min, what does this mean?
1) Mujaahid rahimahullah says Al Mu‘min is the One who affirms and
believes His Oneness. He affirms it in the Qur‘an, 3: 18 : shahidAllahu
annahu laa ilaaha ila huwa wal malaa‘ikatu wa ‗ulul ‗ilmi qaaiman bil
qist. Allah Himself bears witness to His Oneness, He is a Mu‘min and
Musaddiq in His Existence and Oneness. Several places in the Qur‘an we
learn this. So if Allah believes in His Oneness, what is expected of us? We
must affirm His tawheed and His existence, and also we should believe in
whatever Allah commands us. Whatever He informs us, He is Mu‘min, so
it is true and we must follow and believe in it. It‘s not just limited to His
Oneness and His Existence, but everything in its entirety.
2) If Allah is Al Mu‘min, it also means He is a Musaddiq, One who Affirms
the truthfulness of His Messengers and Prophets. Allah sends them with
messages and miracles, and through those ayaat, the truthfulness of the
messenger is clear.
3) He is also Musaddiq of His Promises, He fulfills His promises. We must
believe that whatever promise Allah has made, He will fulfill it, He will
never go against it. We learn in suratun Noor ayah 55: Allah promises to
give the believers succession on the earth, and He will give them abode on
the earth, and He will change their khawf from aman very soon. This
promise was promised to the Prophet sal Allahu alayhi wa sallam, and it
came true. Allah promised in the beginning of suratur Room that the
romans will be given victory, this promise came true. In surah A‘raaf,
Allah tells us that the dwellers of Jannah will say to the dwellers of
Hellfire, we found the promise of Allah true (that He will give us Jannah if
we did such and such) did you find the promise that Allah promised you
true as well? And they will say yes. What does this teach us? We should
never have the slightest doubt ever that the promise will not come true.
Allah promises that sadaqah does not reduce wealth, so when we give
sadaqah, we should believe it will not reduce our wealth with conviction
and certainty—He is Al Mu‘min and He is Al Musaddiq. Also we learn in
Surah Zumar ayah 75, the believers will say when taken into Jannah: wa
qaalu alhamdulillahil lathee sadaqanaa wa‘dahu, All praise due to Allah,
the One who made His promise true, He fulfilled His promise to us. If
Allah is Al Mu‘min we should believe in this and when the time for action
comes, we should have certainty and do what Allah commands us. Allah
will give us benefit through what He commanded us, because He knows
what is good and bad for us. We should have certainty when following His
commands, He will fulfill His promise and word.
4) If Allah is Al Mu‘min, it means that He is the One who gives aman,
security. And He gives it to whomsoever He wills. Who gets Allah‘s aman?
We learn from the Qur‘an, 6: 28 : al latheena aamanu wa lam yalbisoo
emaanahum bi dhulmin ulaa‘ika lahum al amnu, wa hum muhtadoon.
What is dhulm over here? It is shirk primarily (inna ashirka la dhulmun
‗atheem), and also other injustices. So those who have emaan and do not
mix it with other things that will corrupt their emaan, they are the ones
who will have aman/ security, so the believers. When will they have
aman? In the dunya, at times of difficulty and distress as well as the
aakhirah. Remember when the Prophet sal Allahu alayhi wa sallam was
hiding in the cave with Abu Bakr radi Allahu anhu, people wanting to kill
them and the people who were looking for them were right above them, he
said to Abu Bakr: la tahzan, innAllaha ma‘anaa. If we were in that
situation, we would have screamed and cried, and lost our faith in Allah!
But Allah gave the Prophet sal Allahu alayhi wa sallam peace, he has
peace in his heart. Also in the Qur‘an, Allah says: inna latheena aamanu
thumma istiqaamu, tatanazala alayhimul malaa‘ika allaa takhaafoo wa la
tahzanoo, those people who have emaan and then they become firm, the
angels descend upon them and tell them not to fear and grieve and have
good news in Jannah. It is the aman, the peace that Allah gives the
believers that causes them to be composed. This shows us in difficult
situations, when our heart is about to come out, ask Al Mu‘min for aman,
ask the One that gives aman that He should give you aman, peace. In
Suratul Ahzaab, when the companions were digging the trench and the
enemy was right outside, the ayah says it was like their hearts were
coming out and reaching their throats. The Prophet sal Allahu alayhi wa
sallam taught them to say: Allahumma astur ‗awraati wa aamin raw‘aati,
o Allah cover my ‗awrah and give me peace. So in difficult situations, we
should not just panic and vent, we should pray to Allah to give us peace
and ta‘meenah in our hearts. Also on the Day of Judgment, the believers
will have aman. How do we know? We learn in Suratul Naml ayah 89:
man jaa‘a fil hasanah, wa lahu khayrun minha, whoever brings a good
deed will have better than it (ie, a better reward), wa hum min faza‘in
yauma ithin aaminoon, and they will be, on that day, at peace during the
terror. How will they be at peace? When everyone is running around,
nafsee nafsee, to one Prophet after the other, they will be tama‘meenah in
their hearts and have security. Also they will be told they have such and
such reward. At the time of death, the angels will tell the believers of their
reward, so on the Day of Judgment they will have aman.
5) Allah is Al Mu‘min, He gives aman so His creation is saved from His
injustice. We learned this with the name As Salaam. We know that we
commit so many sins all the time, yet Allah pardons us. If Allah were to
account everyone for all their sins, not a single creature would be living. In
the dunya, we only suffer very slight consequences and if Allah were to
inflict retribution for all of our bad deeds, not a creature would remain. So
Allah does not do dhulm upon His creations, not even the slightest. And
moreover, wa ya‘foo an katheer, and He pardons much--many, many sins.
If this is Al Mu‘min, then the believer should not commit dhulm either.
The Prophet sal Allahu alayhi wa sallam said: wallahi la yu‘min, three
times, and the companions said man? And he said, the one whose neighbor
is not safe from his actions. Our neighbors are the ones who sit with us,
whose room is next to us, the one who lives by us, the one who is sitting in
the car/bus with us, the who works by us, the one who is in the next line
with us, they are our neighbors…so the one whose neighbor is not safe
from his sharr, such a person has not believed and he is not a believer.
From another hadeeth we learn, the Prophet sal Allahu alayhi wa sallam
said: allaa ukhbirukum bil mu‘min, shall I not inform you of the believer?
The companions said of course, and he said: al mu‘min man aminahu naas
‗alaa amwaalihim wa anfusihim, the believer is one for whom people are
safe with regards to their wealth and lives. That person is a believer.
When we talk about their wealth, how is their wealth safe? When a person
does not come and ruin your things if they borrow it, or they never give it
back. Such a person is not a believer who harms the other with regards to
their wealth and lives. The hadeeth continues, wal muslim, man salimal
muslimu min lisaanihi wa yaddihi, and as for the muslim, other muslims
are safe from his tongue and hand.

Summary: if Allah is Al Mu‘min, we are supposed to believe in Him, in His
messengers and what they brought and we follow what He commands
because what He believes in, we follow. If He is Al Mu‘min, we should ask
Him for aman, in the dunya and aakhirah, if we don‘t have aman, we
cannot live properly. If Allah is Al Mu‘min, we should learn and not to
dhulm upon others at all.

Making duaa by this Name
There isn‘t a duaa that has this Name specifically. The Prophet sal Allahu
alayhi wa sallam told the companions as mentioned before: Allahumma
astur ‗awraati wa aamir-rawaati. When your emaan is low, ask Al Mu‘min
to give the characteristics of the believers to you.

The beauty of the Names of Allah is that when you are making duaa, the
Name comes to your mind and then your duaa will be more sincere and
you will be attentive. We learn that the duaa from an inattentive heart is
not accepted, so when we are attentive and conscious and we mention the
Names of Allah with feeling in our heart, inshaAllah Allah will respond to
your duaa.

Al Muhaymin

The Protector, the Overseer. Linguistically, Al Muhaymin has several
meanings.
  1) It said to mean Al Ameen, the Trustworthy One and the One whom
      others are safe.
  2) Muhaymin is also understood to be Mu‘aymin, the ha is hamza.
      This was done by the arabs at times that the hamza would be
      replaced by ha. Mu‘aymin means One who offers Peace and
      Security.
  3) Another meaning is said to be Ar Raqeeb, the Watcher, and Al
      Haafidh, the One who protects and Guards.
   4) The fourth meaning is Ash Shaahid, the Watchful One, the One
      who Observes.

Muhaymin is from the root, hayminah, ha-ya-meem-noon. The Qur‘an has
been called muhaymin and we understood two meanings from this:
          a) The one who watches and looks after. Literally this verb is
             used for when a hen spreads her wings and covers her chicks.
             So protecting, guarding, completely covering and controlling.
          b) It also means haakim, to judge.


In the Qur‘an: this Name is mentioned only once, in surah Hashr.
Otherwise, the meanings that come under Muhaymin appear several
times in the Qur‘an. For example: in surah Yunus ayah 46: Allah is a
shaheed, He observes the actions of the people. Similarly, in suratun Nisa
ayah 1, innAllaha kaana alaykum Raqeeba, Allah watches over everyone.

If Allah is Al Muhaymin, what does it mean?
1) Ibn Katheer says quoting ibn Abbass radi Allahu anhu: Al Muhaymin is
the One who observes His creation with regards to their actions. He is
watching whatsoever they are doing and He is ash Shaahid. We learn
from surah Ra‘d ayah 33: He is qaaiman over every nafs, and in surah
Burooj, wAllahu ‗alaa kuli shayyin Shaheed. Allah is Watching you. We
read this in surah Yunus ayah 61, a long ayah in which Allah says: you
are not in any state, and you are not reciting any part of the Qur‘an, and
not are you doing any action, ila kunaa alaykum shuhoodan, We are a
Witness over you. So Allah is Watching every person‘s actions. It same for
Allah if we do something in public or private, He knows what we are
doing.
2) If Allah is Al Muhaymin it means He will not reduce the deeds at all.
He will not reduce the good deeds of the good doer and He will not reduce
or increase the sins of the sinful, He will keep the deeds exactly as they
are.
3) If Allah is Al Muhaymin it means that He knows what is saalih and
what is faasid, He knows what is harmful for you and what is beneficial
for you. Whatever Allah has told us is true. The One who Watches over
everything knows what is good and bad, so His criteria is what is to be
followed. He determines what is haqq. As mentioned before, haymin
means haakim, so Al Haakim, He determines what is true and what is
false.
4) If Allah is Al Muhaymin it means He protects His creations and
creation. Remember the literal meaning of this word, the hen covering its
chicks with its wings, similarly Allah covers us with His Mercy and
Protection. Whatever Allah commands us is for our protection.

To summarize: the Name al Muhaymin has several other meanings. Such
as: Samee‘, Baseer, Shaheed, ‗Aleem, Hafeedh, and Qadeer.
So if Allah is Al Muhaymin, what are we expected to do?
   a) We must be mindful of Allah, and be aware of the fact that He is
       Watching us. We should be considerate of this fact, He is Observing
       us. And in every state, in secret, private, in our thoughts or actions,
       Allah knows what we are doing. No hijaab bars Allah from
       Watching us. There is a hadeeth where the Prophet sal Allahu
       alayhi wa sallam, be mindful of Allah and Allah will protect you.
       Protect you from what? From harm, and also in particular, when
       you are mindful of Allah, He protects you from committing sins.
       Allah has told you what is right and wrong, so how can you disobey
       Allah? If someone told you not to do this or that, would you do this
       in front of them? You would do it when they are not watching. But
       Allah is Watching you no matter what state you are in, HOW can
       we disobey Allah? What type of audacity it takes, Allah knows what
       is in my heart and what I have done. How can we commit sins?
       There is no place where Allah is not Watching you. Out of respect
       for Him, we should not commit sins. Allah says in surah Ibrahim
       ayah 42: wa la tahsabban Allaha ghaafilan ‗amaa ya‘malu
       dhaalimoon, don‘t think that Allah is heedless and unaware of what
       the wrong doers are doing, innamaa u‘akhirahum, He is only
       delaying and deferring them. So if Allah does not catch us
       immediately with our sins, don‘t think that you‘ve gotten away with
       it and that Allah is Ghafoor and Raheem, we are only shown part of
       the consequence. We should avoid committing sins out of respect for
       Allah.
   b) If Allah is Al Muhaymin, He knows what is good and bad for us,
       then we should accept His amr/commands for us, because He will
       only tell that which is good and beneficial for us. Also because Allah
       knows what is saalih and faasid for you, pray istikhaarah to Him,
       because He knows what is better for you.
   c) If Allah is Al Muhaymin, we should have contentment with what
       He has decreed for us. If I look a certain way, if my height is a
       certain height, if my appearance is how Allah made it for me, if
       something I want is not happening—this is Allah‘s Qadr. We should
       have contentment in what He decreed. He says in the Qur‘an, alaa
       ya‘lamu man khalaqa, the One who created, does He not know? wa
       huwa Lateeful Khabeer, and He is the Kind and All Aware. Only
       when you accept it, then things will be easy for you. If Allah has
       decreed something and you don‘t like it, will things change? No.
       Will you benefit? No. But if you accept it, you can change it and
       benefit and use what Allah decreed for you. When we say the duaa:
       Radheetu billahi Rabban, I am content and happy with Allah as my
       Rabb. Rabb is Maalik, Khaaliq, Mudabbir it is part of His tadbeer
       that He decreed this for me, and radheetu means I am content,
       happy and satisified.
   d) We should know that He keeps everyone like the example of the
       hen that covers its chicks. So when we want help or need
       assistance, call upon Al Muhaymin, He will give it to you. Make the
      duaa when you cannot make enough ibaadah and dhikr:
      Allahumma a‘innee ‗alaa dhikrika wa shukrika wa husni
      ebaadatika. When we learn the qualities of the believers and we do
      not find those qualities within us, don‘t think they are too great to
      reach but rather make duaa to Allah to assist you to reach them.
   e) Allah has called the Qur‘an, Muhaymin, Surah Maa‘idah 48, so we
      should use this Muhaymin. Right after the ayah that this is
      mentioned, Allah says: fahkum baynahum bi maa anzal Allah, so
      judge between them with what Allah has sent down. We need to use
      and implement the Qur‘an, not just use it to study for our tests and
      let it sit on our shelves.

Duaa with Al Muhaymin
When we make duaa to Allah by His Names, there are two ways:
  1) Duaa ath thinaa : praising Allah ta‘ala.
  2) Duaa talab al masalah : duaa by asking/seeking something from
     Allah.

With regards to Al Muhaymin, there isn‘t a duaa with this Name. The
meaning of Muhaymin is found in many duaas just as the meanings of
Muhaymin are throughout the Qur‘an.
         a) In one duaa the Prophet sal Allahu alayhi wa sallam taught
         the companions to say before going to sleep with wudu to turn on
         your right side and say: Allahumma aslamtu nafsee ilayk, and
         the duaa goes on to say I give myself to You under Your
         protection and I seek refuge in You. So when you go to sleep,
         seek protection from Allah.
         b) A Bedouin came to the Prophet sal Allahu alayhi wa sallam
         and said: teach me a duaa in which Allah will benefit me. He
         taught him: Allahumma lakal hamdu kulu, wa ilayka uraj‘ul
         amru kulu, O Allah all praise is for You and all matters return
         to You. In it is the mention is that Allah knows that which is
         good from bad and He judges, this duaa is in bayhaqi. There are
         several duaas where you find the meaning that Allah gives
         protection, and mention that Allah knows everything, so all of
         those duaas come under this.
         c) A salaf, Yahya ibn Mu‘adh, used to make a duaa, a praise
         which is poetry with the Name Muhaymin. He says: Jalaaluk ya
         Muhaymin laa yadeek, O Muhaymin, Your Jalaal never ends,
         wa Mulku daa‘imun abadan, And your kingdom is eternal, wa
         Hukmuka naafidun fee kuli amr, and your Decision is
         implemented in every matter, wa laysa yakoonu ila ma tureed,
         and nothing happens except that which You Want, and he
         continues, thunoobi la taduruka ya Ilaahee, my sins do not harm
         You my God, wa ‗afwuka naafiun, Your Pardon is beneficial, wa
         bihi tajoodu and Your pardon is Your generosity. He begins with
         Ya Muhaymin, and he talks about Allah‘s Mulk, his own sins
         and this shows us that making duaa with His Names should be
         in our every day regular duaas, whatever we are feeling and a
         Name is relevant, mention what you‘re feeling, praise Allah
         through that and say that duaa. When you are far away from
         your family/parents, you feel that you are not that well
         protected, imagine the picture of the hen—Allah ta‘ala will
         protect you, ask Him for His protection and read your morning
         and evening duaas.

Al ‘Azeez

Said to be from three verbal forms:
   a) ‗azza, ya‘izzu (kasrah) means nobility. When Allah is ‗Azeez in
       this form, it means One who is Noble, One who is Distinguished,
       there is none like Him, He is so Dear, Respected because He is
       Malik and Maleek. Laysa ka milthlihi shay.
   b) ‗azza, ya‘uzzu (dhummah) means to prevail, to be dominant. In
       this form, when Allah is Al ‗Azeez, it means He is Ghaalib,
       Dominant, Prevailing and there is no one who could prevail over
       Him, no one who could dominate Him, He is unconquerable and
       undefeatable. The verb ‗azza appears in surah Saad ayah 23, when
       the two people came to Dawood alayhi sallam to judge between
       them, one man said: wa ‘azzanee fil khitaab, he overpowered me in
       speech. Allah says in the Qur‘an that there is no one to conquer
       Him.
   c) ‗azza, ya‘azzu (fathah) means to be powerful, to be mighty. He is
       the One who is Most Powerful, Most Mighty. From this we learn He
       is Al Shadeed, Al Qawiyy, He is the One who is very Strong, very
       Firm. Also another meaning of ‗Azeez from this is He is Al
       Muntani‘, (mana‘ means to stop) He Stops, He Prevents meaning
       nothing can go against Him, none can fight Him and push Him
       back. Allah ta‘ala says in Surah Faatir: wa thaalika ‗al Allahi bi
       ‗azeez : it is easy for Allah ta‘ala to bring about a new creation.
   d) To summarize these three meanings: One who is Distinguished,
       Respected, there is none like Him. He is undefeatable. He is Mighty.
       None can prevent Him from fulfilling what He wills.

Proof for this Name
This Name appears 92 times in the Qur‘an. This repetition shows us
something, we must remember that Allah is Al ‗Azeez, He is the One who
is Mighty, we can never go against His Will. In Surah Shu‘ara we read
many times: Al ‗Azeezur Raheem, why? To show us that Allah ta‘ala is
Mighty against those who disobey Him.
Combinations with other Names in the Qur‘an:
   a) Al ‗Azeezul Hakeem  This combination of Names appears 47
       times together. What is the relation between Al Hakeem: The Wise,
       Al ‗Azeez: The Mighty? When someone in ‗azeez, they are dominant,
       they have a lot of power, they misuse their power, but Allah ta‘ala
       when He is Al ‗Azeez, at the same time He is Al Hakeem. If He has
        shown us His power and might in some way, like the destruction of
        a people, He is Hakeem and He knows what to do, where to do it
        and when to do it. Another place in the Qur‘an, 3:6 : huwal lathee
        yusawwirkum fil arhaami kayfa yashaa la ilaha ila huwa al
        ‗Azeezul Hakeem.
   b)    Al ‗Azeezul ‗Aleem This combination appears 6 times. Allah says
        in suratul Qasas: 78 : inna Rabbaka yaqdee baynahum bi hukmihi
        wa huwal ‗Azeezul ‗Aleem, Allah will decide between them with His
        judgment and He is the Mighty, the All Knowing. He is the Mighty,
        He is able to call them to account, and He is Knowledge of what
        they were doing.
   c)    Al ‗Azeezul Ghafoor This appears twice in the Qur‘an. Suratul
        Mulk:2 : wa huwal ‗Azeezul Ghafoor. When we learn about tests,
        Allah has ghalbah over us, He can call us to account but at the
        same time He tells us He is Ghafoor because He can forgive our
        sins.
   d)    Al ‗Azeezur Raheem This appears 12 times. In Surah Shu‘ara,
        after each story of the nation that was destroyed, these Names
        appear. He is Mighty against those who disbelieve, and He is
        Raheem to the believers.
   e)    Some other combinations: Al ‗Azeezul Ghaffaar, Al ‗Azeezul
        Hameed.

What does it mean that Allah is Al ‗Azeez?
One who is Distinguished, the One who is Ghaalib.
  a) ibn Jareer says about the meaning of Ghaalib: He is Shadeed when
     He takes revenge. In surah Burooj, Allah says, wa ma naqamoo
     minhum ila liyuminu billaahil Azeezil Hameed, then He says in the
     next ayah, those people have: athaabu jahannama wa lahum
     athaabul hareeq. It is not appropriate to make Allah angry. No
     matter who you are, Allah is Al ‗Azeez and you cannot get away
     from Him. Remember the story of Yunus alayhi salaam, when he
     left without the order of Allah he was stuck in the whale and Allah
     says in the Qur‘an: if he had not been of the musabbiheen, he would
     have stayed in the stomach of the fish until the day of Judgment.
     He was a prophet of Allah but he went against the command of
     Allah. No matter how pious you are, no matter who you are, Allah is
     Al ‗Azeez and think you can sin and get away from Him. Allah says
     in the Qur‘an that if the Prophet sal Allahu alayhi wa sallam added
     verses to the Qur‘an, Allah would cut his jugular vein. The
     punishment is harsh to show that if you sin, you cannot get away
     from Al ‗Azeez. Allah ta‘ala also says, if you do shirk, la yahbattana
     ‗amaluk, your deeds will be destroyed. We should remember that
     Allah is Al ‗Azeez, if we do something wrong, He is not going to
     leave me alone because we learn that whoever does an evil deed,
     yujza bihi, he will be recompensed for it. This is the first lesson of
     this Name, we need to recognize that we are abd, we are
      faqeer/needy, no matter how good we think we are, we can never get
      away from Allah ta‘ala and we should avoid disobeying Him.
   b) If Allah ta‘ala is Al Ghaalib, and we are on His Way (meaning we
      are working for His deen, doing something for His Sake) and we
      face a lot of challenges/difficulties, we should remember that Allah
      is Al ‗Azeez, Al Ghaalib, He is Victorious, Dominant so we should
      seek help from Him. We should not be shaky, we should be
      confident, Allah will give you the ability to do it. So the Name Al
      ‗Azeez increases our tawakkul in Allah ta‘ala. It gives us hope, He is
      Al ‗Azeez, He can help me. When Musa alayhi salaam was at the
      sea and firawn behind him, his nation said they are captured but
      Musa alayhi salaam said: inna ma‘ya Rabbee sayahdeen: with me is
      my Rabb, soon He will guide me. Firawn tried to kill all the boys so
      Musa alayhi salaam would not come, but Allah is Al ‗Azeez and
      Musa came. Similarly, the brothers of Yusuf alayhi salaam tried to
      kill him but he became the minister of Egypt, He says in surah
      Yusuf: wallahu ghaalibun ‗alaa amrihi, Allah is ghaalib over His
      matters, He can make it happen. So when in the way of Allah, you
      should be hopeful of Allah‘s Help, His Assistance and hopeful that
      Allah will never leave you as long as you are on His way. The same
      happened with the Prophet sal Allahu alayhi wa sallam went
      through a lot too, but he prevailed and Allah ta‘ala says this deen
      will prevail wa law karihal kaafiroon, even if the disbelievers hate
      it.
   c) We should seek ‗izzah/ honor from Allah subhanahu wa ta‘ala
      alone. We learn that Umar radi Allahu anhu, when he was the
      khaleefah and they were going into town, Abu Ubaydah said why
      don‘t you wear nicer clothes and he replied: ‗we received ‗izzah from
      Allah and if we try to get ‗izzah from somewhere else, Allah will
      humiliate us.‘ ‗Izzah belongs only to Allah. Allah ta‘ala says at the
      end of Suratus Saffaat: subhaana Rabbika Rabbil ‗Izzah, He is the
      Rabb of ‗Izzah, Rabb of the Might, the Honor, the Prestige, the
      Respect. If you desire it, do something for Allah and He will give it
      to you. What can we do? Rasul Allah sal Allahu alayhi wa sallam
      said: whoever lowers himself for Allah, Allah raises him. Similarly,
      the one who works for Allah‘s deen, Allah has promised that He
      will give them khilaafah and power on the earth. Allah ta‘ala also
      says in Suratul Munaafiqoon: wa lillahil ‗izzati wa li rasoolihi wa lil
      mu‘mineen. So if you want ‗izzah, don‘t fake it, be a true mu‘min
      and Allah will grant you ‗izzah. If you really want honor, Allah will
      give it to you, provided you are a mu‘min.

Duaas with Al ‗Azeez
  a) duaa of Ibrahim and Isma‘eel alayhuma salaam in Baqarah:
     Rabbana wabath feehim rasoolan minhum… innaka antal ‗Azeezul
     Hakeem. They are praying for the future, they‘ve done something
     and they want it to continue…so if you do something and you want
      your deed to last, call upon Al ‗Azeez and He can make it happen,
      none can overpower Him.
   b) One of the meanings of ‗Azeez is Maani‘, One who stops/restricts.
      The Prophet sal Allahu alayhi wa sallam used to pray: Allahumma
      la maani‘a li ma ‗atayta, O Allah there is none who can stop what
      You give, wa la muti‘ li ma mana‘ta, and what You have stopped, no
      one can give. With the consciousness in mind that Allah is Al
      ‗Azeez, make this duaa. The Name Al ‗Azeez should guide us
      throughout our lives, we should remember that whatever happens
      to us by Allah‘s Command, we cannot go against Him, so accept it.
   c) Another duaa, not sure if masnoon (from the sunnah), but it is said:
      Allahumma a‘izzal islaama wal muslimeen. O Allah give honor to
      Islam and the Muslims.

Al Jabbaar

The Compeller, The Restorer. It is on the structure of fa‘aal, a structure of
mubaalagah/intensification. Jaabir is one who compels or restores, but
Jabbaar is the Compeller, the complete Restorer.
Jabbaar is from the root: jeem ba ra/jabr, 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: wa itha
      batashtum batashtum jabbaareen: and when you attack, you
      oppress people. Similarly in surah Maryam, Esa alayhi salaam
      says: wa lam yaja‘lnee jabbaaran shaqiyya: and He (Allah) has not
      made me an oppressive person.
   b) Secondly, Jabr also means to be strong, tall and great. nakhlatun
      Jabbaarah is used for a tall date palm tree that is very strong and
      gives a lot of fruit. Also in the Qur‘an, 5:22, when Bani Isra‘eel were
      told to enter the city they said: inna feeha qaumun jabbaareen,
      indeed in there are a people who are very strong and powerful. The
      second meaning is to be powerful, to be strong, huge and tall.
      Another meaning is kibriyaa‘ which means greatness, Jabaroot is
      used for Allah ta‘ala.
   c) The third meaning of Jabr is to repair the broken. Also when
      something is incomplete and you complete it that is also called jabr.
      Also when there is a deficiency and you make up for it that is called
      jabr. The third meaning is to restore, to fix, to do islaah of
      something. From the same root is algebra, you ‗fix‘ the equation.
      Jabeerah is 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
ta‘ala. So nine times it is used for people who are oppressive, who do
dhulm, who compel, who force and are strong. The last time it is used in
the Qur‘an in Suratul Hashr, it is used for Allah ta‘ala.

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,
       High above His creation. In other words, He is the Greatest One.
       Just as nakhlatun jabbaarah is the tallest tree in the orchard, Allah
       ta‘ala is the Greatest and there is no one else who is greater than
       Him. He is the One who is Qawwiy, ‗Atheem. He is the One who has
       tawl, He owns a lot and can give a lot. The Supreme Power and
       Authority belongs to Allah ta‘ala.
    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 ta‘ala makes them complete. When we are
       unable to reach our goals, Allah ta‘ala 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 people and for Allah ta‘ala
When Jabbaar is used for people, it is in a negative sense, because there is
no right that they can be tyrannical and oppress other people. If Jabbaar
is used for humans as one who restores, it is negative again because they
use their oppressive nature to fix things. Example: a government moving
families out of their old homes, they want to fix things but it is oppression
in a way. When Allah ta‘ala fixes things, it is not in an oppressive nature,
it is in a positive sense. Jabr does not befit or suit human beings, they are
supposed to be ‗abd.

If Allah is Al Jabbaar what are we supposed to do?
           1) We must know that HE is Al Jabbaar, and we cannot imitate
              Him. Allah is Ar Rahmaan and we should have rahmah, but
              because Allah is Al Jabbaar doesn‘t mean we become jabbaar.
              Why? Because He has told us to not be Jabbaar, He doesn‘t
              like the arrogant. We learn from surah Ibrahim we learn:
              wastaftahoo wa khaaba kulu jabbaarin ‗aneed: when the
              prophets and believers asked for victory, every oppressive,
              every rebellious, every stubborn opposer of the Prophet was
              lost. So if we become jabbaar on the earth, we are the ones
              who are going to lose. Similarly, in surah Mu‘min: 35,
              kathaalika yatba‘u Allahu ‗alaa kuli qalbin mutakabirin
              jabbaar, Allah puts a seal on the hearts of every mutakbir
              and jabbaar person. So whoever is jabbaar, it leads to their
            heart being sealed because a person becomes so arrogant and
            oppressive that nothing comes in to his heart or goes out.
            Also in a hadeeth in Saheeh Bukhari, we learn that hellfire is
            for the jabbaareen, because Paradise and Hellfire had an
            argument and Hellfire said: I have been given the privilege of
            receiving the arrogant and the tyrants. We might think that
            we are not oppressive, only the rulers who kill people are
            oppressive, but we are also jabbaar sometimes. In the context
            of Esa alayhi salaam, he says: wa barran bi waalidatee wa
            lam yaj‘alnee jabbaaran shaqqiya, he was barr towards his
            mother and he was not a jabber, disobedient. So jabbaar
            means one who is forceful against his parents in this context,
            their parents tell them to do something and the child doesn‘t
            listen. So jabbaar is not just a mighty tyrant ruler, jabbaar
            can be any person who refuses to obey, harms and hurts
            other people and doesn‘t listen to the authority. The first
            lesson for us is that we are ‗abd, we should recognize
            ourselves as ‗ebaadAllah, if we don‘t, the consequences are
            very severe because Allah does not like those who do jabr.
         2) The second lesson we learn is that if someone is unable to
            reach their goals, find constriction in time, ability, we should
            ask Al Jabbaar to fix our deficiencies. When we are unable to
            achieve a goal and find ourselves weak, ask Al Jabbaar who
            will make up all of the deficiencies. When you find yourself
            in a mess, and unable, ask Al Jabbaar.

Duaas with this Name
  a) Between the two sajdahs, we make the duaa: Allahumma-ighfirlee
     wahdini warhamnee wajburnee –jabr here doesn‘t mean compel, it
     means fix my situation, in the meaning of muslih.
  b) There is a saheeh hadeeth in Abi Dawood that mentions a duaa
     that the Prophet sal Allahu alayhi wa sallam 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 here, wal malakoot is all of His dominion, wal
     kibriyaa‘ and the greatness, wal ‗athamah, and the grandness.
     Note: write these duaas down and try and memorize them, so we
     benefit from them. Why are these duaas mentioned in sajdah? We
     are most close to Allah in sujood and mentioning His Greatness
     expresses our humility.

Al Mutakabir and Al Kabeer

Al Mutakabir – the Superior, the One who has takabur
Al Kabeer- The Grand, The Great
Root is kaaf ba ra, which means greatness, and is the opposite of
sughr/sagheer, smallness.
Meaning
  1) Greatness. In surah Yusuf, when the women saw Yusuf alayhi
     sallam: akbarnahu, they thought great of him.
  2) Al Kibriyaa‘, which means mulk, dominion and power. It means
     power literally but having power by being the king and ruler. How
     do we learn that? We learn that Firawn said to Musa alayhi sallam:
     you want to evict us from our land wa takana lakum al kibrayaa fil
     ardh, and that you have greatness upon the earth. Greatness here
     means supreme power and to become the king.

Proof of these Names
Mutakabir appears once in the Qur‘an, in Surah Hashr ayah 23. The
Name Al Kabeer appears six times in the Qur‘an.
    a) In Surah Luqman ayah 30: wa anna Allah huwal ‗Aliyyul Kabeer,
         this ayah also appears in surah Hajj ayah 62. Similarly in Surah
         Ra‘d ayah 9, Allah says: ‗Aalimul ghaybi wa shahaadah Al
         Kabeerul Muta‘aal: Knower of the unseen and seen, The Great,
         the Most High. Surah Saba ayah 23: wa huwal ‗Aliyyul Kabeer,
         surah Ghaafir ayah 12: al ‗Aliyyul Kabeer. Suratun Nisaa:
         inAllah kaana Aliyyan Kabeera.
    b) In the Qur‘an, Kabeer appears with ‗Aliyy or Muta‘aal, which also
         give the meaning of Greatness. When two Names of Greatness are
         mentioned, it gives the meaning of the One who is THE
         Highestest, THE Greatest One. The purpose of mentioning both
         together is to give emphasis and to express Supreme Greatness of
         Allah ta‘ala.


If Allah is Al Mutakabir, what does it mean?
Note: Takabur to a person is not a good thing because the person thinks
great of themselves and greater than others. So when Takabur is used for
Allah ta‘ala it means He is the Greatest One, there is no one greater than
Him. If people think of themselves as great, they‘re not really great
because there is someone greater than them. When He is described as Al
Mutakabir, it is a lot of praise because He has Supreme Power.
1) Firslty it means, takabara ‗an kuli soo‘in wa dhulmin wa sharr, that
Allah is Greater and Far Above any evil, any oppression. He is High and
Exalted than any of these deficiences.
2) Secondly, He is Greater than the attributes of the creation and
resemebling them. He has no faults, nothing can harm Him.

If Allah is Al Kabeer, what does it mean?
1) According to At Tabari  Nothing is like Him, and everything else is
small and little compared to Him. He is the Most Grand One.
2) Secondly, that Allah ta‘ala has kibriyaa‘, He has the Mulk of the
heavens and the earth.

If Allah is Al Mutakabir and Al Kabeer, what are we supposed to do?
a) We should regard Him as the Greatest One, give Him the
   Greatest importance in your life. How does we give Him
   importance? When we hear the adhaan, Allahu Akbar Allahu
   Akbar, we express this by repeating the response of the adhaan
   and leaving everything to go for salaah. If Allah is really the
   greatest One in your life, how is it we hear Allahu Akbar and we
   don‘t pray right away. If Allah is the Greatest One, we will prove
   it by our actions. Also when we are in salaah, we say Allahu
   Akbar several times, but what is in our minds when we are
   praying? Something in the dunya, that doesn‘t even have the
   value of a wing in the Eyes of Allah ta‘ala. If Allah has given us a
   hukm or command, take Him as the Greatest One and follow it.
   Prove it by our actions, how much importance we give to Allah‘s
   Kalaam, His dhikr and His commands.
b) Don‘t be arrogant, be humble. In a hadeeth qudsi, Allah ta‘ala
   says: Al Kibriyaa‘ ridaa‘i, Greatness is my Mantle, wal ‗athamatu
   izaari, and greatness is My wrap, Whoever exalts himself against
   Me, I will destroy him completely then I will cast him into the
   Fire. Allah hates the arrogant people, whoever tries to be
   arrogant; Allah ta‘ala will crush him and throw him into the fire.
   The arrogant will be like ants on the Day of Judgment, being
   trampled by people‘s feet. Arrogance means: batrul haqq wa
   ghamtun naas, denying the truth and belittling people, thinking
   small of them. A person who is arrogant imitates Iblees, because
   iblees: abaa wastakbar, he refused and became arrogant. Allah
   ta‘ala said to him: wa laka an tatakabara, you are not allowed to
   be arrogant. So arrogance is refusing to obey Allah. In suratul
   Jaathiyah ayah 31, the people of hell fire will be told by Allah: a fa
   lam takun ayaatee tutlaa ‗alaykum fastakbartum, My verses were
   recited upon you but you were arrogant, arrogance here means
   that they heard the ayaat but they denied, didn‘t obey, refused to
   believe, they didn‘t care. We should all check ourselves what our
   reaction is when we hear the ayaat of Allah, do we obey them or
   become arrogant and say we cannot do them?
c) Thirdly, if Allah is Al Mutakabir, Al Kabeer it means that when
   we have greatness, remember His Greatness. All of us are given
   some greatness in our life, a younger sibling, someone who looks
   up to us, we have some superiorty some way or another. There is a
   good example of this in the Qur‘an, Allah ta‘ala says in Suratun
   Nisa ayah 34: that men are qawwaam over women, and in the
   same ayah Allah mentions if the women are rebellious to separate
   from them, admonition them and beat them with conditions, and
   at the end of this ayah Allah says: inAllah kaana ‗Aliyyan
   Kabeera. It‘s a reminder to the men that they have this authority
   today over their wives, and may do whatever they please in this
   case, but they must remember Allah‘s Greatness because when we
   have power, we may oppress people, wa fawqa dhi ilmin ‗aleem,
   and above every knowledgeable person is one who is more
        knowledgeable. The more greatness one has, the more accountable
        they are. So whatever greatness we have been given in any
        capacity, we should not misuse it.

Duaas with this Name
  a) Allahu Akbar Kabeera : many duaas with takbeer.
  b) In salaah, nearly all of the positions except for two, we say Allahu
     Akbar. We must remember the Greatest One, not ourselves or petty
     things. Even after salaah we say Allahu Akbar, astagfirullah.
  c) When we go up the stairs or descending to a high place, the sunnah
     is to say Allahu Akbar, to remember that Allah is Greater.
     Reminder: A person who has the tiniest spec of arrogance will not
     enter paradise, because it is very easy for one to become arrogant,
     so Allah and His Prophet have taught us several ways to counter
     this arrogance. Even while going up the stairs, we remind ourselves
     Allahu Akbar because we may be higher than some people, but
     Allah is Greater.
  d) During Hajj, Allahu Akbar is repeated a lot to remind the hujjaj not
     to be arrogant because it is easy to become prideful.
  e) In the last 10 days of dhul Hijjah, it is sunnah to say takbeer a lot.
         -Takbeer is a major part of the believer‘s life, at all times they
         are saying Allahu Akbar and I am small. If you find arrogance
         in yourself, pray to Allah to remove it, pray to Al Jabbaar to
         remove it from your heart.

Al Hakam and Al Haakim

Hakam and Haakim mean the same thing, The Judge or The True Judge.
Al Hakeem means the Perfectly Wise. What is the difference between
Hakam and Haakim? Hakam is the more intensified form of Haakim.

Hakam: A judge, the one to whom matters are taken for judgment. It
comes from the root hukm, which gives us two meanings:
         1) First meaning is ilm, knowledge and fiqh,
             understanding/comprehension. Proof of this meaning: in
             surah Maryam ayah 12, Allah says about Yahya alayhi
             salaam, wa aataynaahul hukma sabiyya, and we gave him
             hukm as a child. Hukm here can mean prophethood or
             knowledge/comprehension/understanding. When Yahya
             alayhi salaam was a child, he would not engage in play but
             engage in more useful activities like learning.
         2) Second meaning is Qadaa‘, decision, to give a ruling, to make
             a judgment. Proof of this meaning is surah Nisa ayah 58: wa
             itha hakamtum bayna an naas an tahkumaa bil adl,
             tahkumaa means to judge, that you give a ruling.
So who is Hakam or Haakim? One who gives a ruling, decree or judgment
based on his knowledge or understanding. The judge has to understand
the whole situation then they give a final ruling, which is why proof is
present to a judge in a court room. So Allah ta‘ala is The Judge. Hikmah
also shows the same root, so His Hakm is not only based on knowledge
and understanding, but also with wisdom.

Proof for these Names
Al Hakam this Name is only found in the sunnah. There is a hadeeth in
Abu Dawood, ibn Yazeed narrates to his people that a man went out to his
people and he was called by his kunyah, Abul Hakam. The Prophet sal
Allahu alayhi wa sallam asked him why he has this kunyah, and he said,
when my people are in a disagreement they come to me and I make a
decision. The Prophet sal Allahu alayhi wa sallam said: innAllaha huwal
Hakam, indeed Allah is The Judge, wa ilayhil Hukm, and to Him
Judgment belongs. The man explained again that his people gave him the
name because he gives them judgment, the Prophet sal Allahu alayhi wa
sallam said: Ma ahsanu haatha, how good is this that people come to you
and they like your judgment. It was a good quality and the Prophet
appreciated that. Then the Prophet sal Allahu alayhi wa sallam told him
his kunyah will be Abu Shurayh not Abul Hakam. Look at the wisdom of
the Prophet sal Allahu alayhi wa sallam, he didn‘t say you have a wrong
name but he said, innAllaha huwal Hakam, Allah is Al Hakam and he
gave him another kunyah of his children. (Note: we need to approach
people with wisdom when correcting them)
            Hakaman appears in the Qur‘an, surah An‘aam ayah 114:
              should I seek besides Allah a hakaman, as a judge. Hakam
              has appeared in the nakirah form (no ‗al‘). There are certain
              rules on the basis of which a description is considered as the
              Name of Allah ta‘ala, and of those rules is that the Name
              should not appear in a nakirah form (it should be Al Hakam
              and not Hakaman), or in a muraqqab form (Maaliki yaumid
              deen, Muhyil ardha) but if we find a description of Alah ta‘ala
              in this form but elsewhere (like the hadeeth above) it is
              mentioned in the proper form, then we can take it as a Name
              of Allah ta‘ala.

If Allah ta‘ala is Al Hakam or Haakim, what does it mean?
    1) Allah ta‘ala is the One who decides and judges in all matters. In
       surah An‘aam ayah 62, Allah says: alaa lahul hukm, to Him belongs
       al Hukm. Meaning He is the One who gives the Decree concerning
       all matters. Similarly in surah Qasas ayah 70: wa lahul Hukm, to
       Him belongs the Decision.
    2) When He Judges or Decides, He does what He wills. We learn this
       in the first ayah of surah Ma‘idah: InnAllah yahkumu maa ureed,
       Allah Decides what He wills.
    3) Allah ta‘ala will Judge with perfect justice between His slaves in
       dunya and aakhirah, He doesn‘t even do wrong the size of an atom‘s
       weight. When Allah makes a Judgment, it is based on His Justice.
    4) When Allah gives a hukm, it is beneficial for us; there is some kind
       of benefit in one way or another.
   5) Allah‘s Judgment is based on His Ilm, His Complete Knowledge.
   6) His Hukm is implemented, because He has the Power to implement
      His Decision and Ruling.

There are two kinds of Hukm
  a) Hukm al Kawnee  Allah‘s ta‘ala Decree in creation, it is all of the
      commands and decrees pertaining to the creation of Allah ta‘ala.
      (things that mistakenly call ―mother nature‖) Allah says in surah
      A‘raaf ayah 54: alaa lahul khalqu wal amr, unquestionably for Him
      is the creation and command. He is the One who gives the rulings
      and decree.
           Firstly, this hukm can be by kalimah ―kun‖, as Allah says in
              the Qur‘an many times that when He does something He just
              says kun and it is, like the creation of Esa alayhi salaam or
              the heavens and the earth.
           Secondly, it can also come into existence by His Will, He wills
              something and it is. In surah Yaseen ayah 82 Allah says,
              ithaa araada shayin an yaqoola lahu kun fa yakoon, when He
              intends something then it is.
           Thirdly, by His amr and qawl, to the angels or to other
              creation like human beings.
  It is not necessary that Allah loves or hates what He allows. People
  wonder why there are hurricanes or other evils, it is not that Allah
  wants evil for us but we must know that everything that Allah allows
  to happen is in His Knowledge and there is some goodness in it. For
  example, in surah Room we read: thaharal fasaada fil barri wal bahr,
  fasaad has appeared on land and sea; does it mean that Allah loves
  fasaad? No, because He says: innAllahu la yuhibul fasaad, it is based
  on His Wisdom so there is some benefit, so what is the benefit? Allah
  tells us at the end of the ayah: la‘alahum yarji‘oon, so that they may
  return, the goodness is that the people will return/repent to Allah. We
  have to learn that not everything that Allah has allowed in the
  universe pertaining to His creation, it is not necessary that Allah loves
  it but it is in His Knowledge firstly and there is some aspect of
  goodness in it. Also we have to learn that when Allah judges or gives a
  decree pertaining to His creation, there is none that can alter it or
  change it, we learn this from surah Ra‘d ayah 41: wAllahu yahkumu la
  yu‘aqqaba fee hukmihi, Allah Judges and no one can alter His
  Judgment. None can be ghaalib over His amr, Allah is the One who
  sends the rain and He is the One who destroys people.
  b) Hukm ash Shar‘ee this is the hukm that Allah has given to His
      creation, the creation that has freedom of will, which is jinn and
      humans. This hukm is takleef (mukallif is one who is answerable to
      someone), meaning when Allah gives a hukm to someone and they
      have to follow it and if not, they are answerable. Whoever does it
      receives reward and if it‘s not done, there is punishment. Allah has
      given these ahkaam to the creation overtime by several messengers,
      we learned from the Qur‘an, wa innal qaryata khaala feeha
      natheer, there is no qaryah except that a natheer came to those
      people. The messenger gave the hukm shar‘ee to people, of them
      was: ‗ubud Allah, worship Allah. Examples of Allah‘s ahkaam that
      are shar‘ee:
           Laws pertaining to the will, laws of inheritance.
           How to worship Allah. This is the first hukm.
      In the Qur‘an we learn that when Allah gives an amr, like aqeemoo,
      it is a hukm shar‘ee and it has to be followed. The fuqahaa look for
      amr form in the Qur‘an to derive rulings. For example we learned in
      surah Israa ayah 23, we learned several ahkaam over there:
                     1) wa qadaa Rabbuka alaa ta‘budoo ila iyaah, Allah
                        has commanded that you worship none but Him,
                     2) then the next hukm is to do good to parents, and
                        to lower your wings of mercy on them
                     3) Say the duaa: rabbirhamhuma kamaa
                        rabbayaanee sageera
                     4) Give to the orphans
                     5) Don‘t be extravagant
                     6) Don‘t kill your children etc
      Throughout the Qur‘an we learn ahkaam that are shar‘ee, we have
      to observe and follow them and we cannot go against them because
      Allah is the One who is Al Hakam, He has given this Decree. When
      we learn that Allah being Al Hakam means that His Will is
      implemented, but we see that Allah has given all of these
      commands but not many follow them, so what does that mean? If
      one doesn‘t do them in the dunya, in the aakhirah they will be
      questioned. He is Ad Dayyaan and Al Haakim; In the dunya we are
      supposed to follow them and if we don‘t, Al Hakam is going to take
      our hisaab on the Day of Judgment. Also we learn that when Allah
      gives a commandment, they are not just for the Prophet sal Allahu
      alahyi wa sallam (ex: be patient over what they say) they are for us
      too and we must follow them.

What is required for us, what is the share of a believer in the Name Al
Hakam?
  1) We have to accept Allah‘s kawnee ahkaam, all the universal laws
      and we shouldn‘t accept them. For example if it rains or snows, we
      shouldn‘t say: how come it rained again. This is objecting to Allah‘s
      ahkaam that are kawnee.
  2) We have to follow Allah‘s ahkaam that are shar‘ee, our manhaj/way
      of life should be these commands. Out of respect for Allah ta‘ala, we
      should observe these ahkaam. For example when you‘re told the
      rules of a place, and you don‘t follow them, it is disrespect that
      you‘re going against the rules. This is Allah‘s Mulk, His Dominion;
      we have to follow His rules. Just as if you‘re living in Canada, you
      have to follow the rules of the land. Even in one‘s own room, people
      have rules. These are Allah‘s rules and we have to follow them.
   3) We have to refer to Allah and His Messenger sal Allahu alayhi wa
      sallam for judgments and decisions. When we have a problem we go
      to the shar‘eeah that Allah has given. We learn this in Suratul
      Maa‘idah: wa man lam yahkum bi ma anzala Allah, ulaa‘ika humul
      kaafiroon. Those who do not judge according to Allah‘s Hukm, they
      are kaafiroon. In the next ayah, ayah 45, Allah says they are
      dhaalimoon and in the next ayah Allah says they are faasiqoon. So
      those people who do not follow the judgment that Allah has given
      they are kaafiroon, dhaalimoon and faasiqoon. When we have an
      issue, we turn to the Qur‘an and Sunnah.
   4) We are supposed to pray to Al Hakam to decide in our favor, that
      which is good for us, in the dunya and aakhirah.

Duaas with this Name (fad‘oohu bihaa)
  a) Surah Zumar ayah 36: qul Allahumma faatir as samawaati wal
     ardhi ‗aalimul ghaybi wash shahaadah anta tahkumu bayna
     ‗ebaadika fee maa kaanu feehi yakhtalifoon, when there is a
     difference, we ask Allah: judge between the people.
  b) In the night prayer, the duaa istiftaah, when the Prophet sal
     Allahu alayhi wa sallam would start tahajjud he would say:
     Allahumma Rabb Jibra‘eela wa Meeka‘eela wa Israfeel, Faatir as
     samawaati wal ardh, aalimal ghaybi wash shaadahah anta
     tahkumu bayna ‗ebaadika feema kaanu feehi yakhtalifoon.
  c) Duaa that the Prophet sal Allahu alayhi wa sallam told us to read
     to relieve anxiety and anguish: Allahumma inne ‗abduk, ibn ‗abduk,
     the duaa continues, madhin feeya hukmuk ‗adlun feeya qadaa‘uk,
     Your position concerning me is ‗adl, in other words, Allah You are
     Al Hakam and whatever decision You make for me is Your
     judgment concerning me, it is adl, just so I accept it.
  d) *Focus on this duaa.* Allahumma inne asalukal jannah, wa ma
     qaraba ilayhaa min qawlin aw ‗amal, O Allah I ask You for Jannah
     and everthing that will bring me closer to it by word or action, wa
     ‗audhubika min an naar wa ma qaraba ilayha min qawlin aw „amal,
     the opposite, I seek refuge in You from the fire, wa asaluka ‗an
     tajala kuli qadaa‘in qadaytahu lee khayra, and I ask You to make
     every judgment concerning me is good. This duaa is very
     comprehensive; we should say it at least once a day.
  e) Duaa istikhaarah, we ask towards the end: make me happy with it
     and if it not good for me, grant me better for it.


Al Hakeem

The Most Wise. It is on the structure of fa‘eel, mubaalagah, which gives an
intensified form of what is being said. It is from ha-ka-meem, from hukm
or hikmah. The Name of Allah ta‘ala Al Hakeem gives us three meanings:
   1) Haakim or Hakam: The One who Judges, the One who gives
      judgment.
   2) Dhoo Hikmah: The One who has Hikmah/Wisdom, if Allah is Al
      Hakeem then it means He is the Most Wise.
   3) Muhkim: the One who is Firm, Perfect.

Proof of this Name
Al Hakeem appears 97 times in the Qur‘an. Examples:
Baqarah: 32The angels said: Subhaanaka la ‗ilma lana ila ma
‗alamtanaa innaka antal ‗Aleemul Hakeem.
Al e Imran: 6 huwal lathee yusawwirkum fil arhaami kayfa yashaa‘ la
ilaha ila huwal ‗Azeezul Hakeem
Surah Fussilat: 1-2 min la dun Hakeemin Khabeer
Noor: 10 wa law la fadlullahi ‗alaykum wa annAllah Tawwaabul
Hakeem

It appears with several other Names
    a) Al ‗Aleemul Hakeem: He is the Most Wise, the One who Judges but
       He also has complete knowledge.
    b) Al ‗Azeezul Hakeem: He is the One who Judges, at the same time
       He is Ghaalib, His wisdom and His power go hand in hand.
    c) Hakeem and Khabeer: He is All Aware, yet Hakeem
    d) Tawwaabul Hakeem: He knows who to accept tawbah from.

We learn that Allah‘s Wisdom and Decision go hand in hand with His
Power. One attribute perfects the rest.

If Allah is Al Hakeem, what does it mean?
    1) His every decision is based on wisdom
    2) His is the final judgment
    3) Allah is the One who gives Hikmah wa man yu‘til hikmah,
       whoever is given Hikmah, wa laqad aataynaa luqman al hikmah,
       and We gave Luqman Hikmah.

When it is said, Allah does everything with His Hikmah, what does it
mean? it gives us three meanings:
(Whether His Hikmah is Shar‘ee or Kawnee)
  4) in the ijaad of that thing, there is Allah‘s Hikmah. Ijaad means to
     come in to existence, its presence. For example, the trees, the stars,
     the flowers, plants, soil, there is Allah‘s Hikmah behind it. Also in
     hukm shar‘ee, for example to kill the person who kills (qisaas), in
     the existence, wujood, of this hukm there is hikmah.
  5) The soorah, the appearance or the form of that Hukmah. For
     example in hukm al kawnee: if the stars were too bright the night
     would not be night, so in their appearance is Allah‘s Wisdom.
     Similarly if we had three fingers instead of five, it would be difficult
     for us, there is Allah‘s Wisdom behind it. Similarly, in hukm
     shar‘ee, for example how to carry out a will, we know there are
     certain rulings. There is hikmah behind these ahkaam.
   6) In the end result, consequence or purpose, there is Hikmah behind
      it.

Duaas with Hakeem
  a) Hukm is like rushd, there is a duaa: Allahumma alhimnee rushdee
     wa ‗aidhnee min sharri nafsee, O Allah give me
     hidayah/hikmah/wisdom and protect from the evil of my soul.



Al Ghafoor and Al Ghaffaar

Al Ghafoor, the Forgiving. Al Ghaffaar, The Perpetual Forgiver. Both
Names are form ghayn fa ra. Two opinions on the masdar/meaning:
    1) from ghafr, with a sakoon on the fa. It means satr and taghtiyah,
        meaning to cover, to conceal, putting a shield over something. It is
        said, GhafarAllaha dhunoobahu, meaning satarha, He covered the
        sins, Allah did ghafara of his sins. Similarily it is said, ghafara
        shaybin bil ghitaab, he covered the gray hair with some color. From
        the same word is nighfar, a helmet, it covers your head and shields
        your head—if you fall, your head is protected.
    2) From ghafar, with a fathah on the fa. Ghafar is used for a plant
        with which wounds are healed, so it is said that sins are like an
        ailment, a disease or a wound on a person, and maghfirah is a cure
        that Allah gives us to heal the wounds that are all over us. We have
        injured ourselves by the sins we commit and Allah gives us
        maghfirah, the cure to cure these injuries.
Ghafoor is on the structure of fa‘ool, and Ghaffaar is on the structure of
fa‘aal. They are both on intensified forms (mubaalagah). It‘s not just that
Allah forgives sins and covers them.
                      a)    Ghafoor denotes quality, indicates that He
               forgives sins, and He forgives sins that are small and also
               big, those that are minor and major.
                      b)    Ghaffaar denotes quanity, and the repetition of
               the act. Ghaffaar means He forgives a lot of sins, many many
               sins everyday. Imagine when people go for hajj and they do
               istighfaar, if everyone‘s hajj is accepted, how many sins are
               being forgiven? So many. Ghaffaar denotes that He forgives
               many sins. The repetition of the act shows that He doesn‘t
               forgive only once, it means that He forgives repeatedly, again
               and again. You pray one salah, Allah forgives you, then you
               pray again and He forgives the sins between the salaahs.
               Agan and again, Allah ta‘ala forgives the sins.

Proof of these Names
Al Ghafoor appears in the Qur‘an 91 times.
          Appears 72 times with the Name Ar Raheem. The link
           between these two Names is that it is out of His mercy that
           He forgives the sins, over and over again.
          Appears six times with the Name Al Haleem. Al Haleem is
           The One who is very tolerant and forbearing, we sin day in
           and day out, and He forgives those sins we do again and
           again.
          Appears four times with the Name Al ‗Afuww. Al ‗Afuww is
           The One who erases the sins.
          Appears three times with Name Ash Shakoor. Ash Shakoor
           is The One who is Appreciative, when you seek forgiveness,
           He forgives you and He appreciates your act of forgiveness.
          Appears two times with the Name Al ‗Azeez. He is the Most
           Powerful, the Very Mighty, yet He still forgives. People who
           have power, they don‘t want to forgive, but Allah is Al ‗Azeez,
           He forgives.
          Appears one time with Al Wadood. The One who is Very
           Loving. The One who loves His creation.

Al Ghaffaar appears five times in the Qu‘ran. Why only five times?
Because the meaning is included in Al Ghafoor, and when Allah says Al
Ghaffaar it is an extreme form of how He forgives sins.
          Appears in Surah Taha: 82  wa inna la-ghaffaarun li man
              taaba wa aamana wa ‗amila saalihaa. I forgive repeatedly to
              the one who repents and he believes and he does good deeds.
              Similarly in surah Nooh, Nooh alayhi salaam said to his
              people  Innahu kaana Ghaffaara, He forgives again and
              again.

If Allah is Al Ghafoor and Al Ghaffaar, what does it mean?
    1) Allah covers the sins of the sinner; He does not expose the sins. A
       scholar said to his students, if you knew my sins, you would pelt me
       with stones. How many sins do we commit? Day in and day out,
       Allah knows what is in our hearts, He knows what did this morning
       and what is in our minds, but Allah conceals and He covers the sins.
    2) He does not inflict punishment immediately. If the punishment was
       inflicted right away, then the sin would be exposed. He does not
       inflict retribution right away, because the sin would be exposed.
    3) He shields us and protects us from the consequence of our sins. We
       commit so many sins; imagine if Allah was to inflict punishment
       right away, none of us would survive on the earth. He shields us
       from the consequences in the dunya and also in the aakhirah. We
       commit sins yet we receive food, we get rain, water, air to breathe,
       He doesn‘t take it away from us, He protects us from the harmful
       consequences of the sins. He covers us with His ‗atf and ra‘fah, with
       His kindness and compassion and He doesn‘t expose our sins.
    4) He forgives people when they ask for forgiveness and also forgives
       them when they don‘t ask for forgiveness. How many times did you
      do istighfar today? Allah has appointed actions when one does
      them, it wipes away sins automatically and Allah forgives you. Such
      as praying, thinking good of Allah, they are all a source of
      forgiveness.
   5) He covers sin while fully being aware of the sin. Sometimes we
      don‘t say anything to someone because we don‘t know what they‘ve
      done, like a mother not knowing what her child has done. If people
      know the details of what was done, they don‘t leave the person
      alone. Allah is the One who forgives while knowing the sins of a
      person. He knows the sins of the person, yet He still forgives them.

If Allah is Al Ghafoor and Al Ghaffaar, what belief should we have? What
should we know? (The effect on our emaan)
           1) We learn that La yaghfiru adh dhunooba il Allah, there is
              none Who forgive sins except Allah. We learn this from Surah
              Al e Imran: 135 wa mayn yaghfirudh dhunooba il Allah,
              Allah asks us, who forgives sins except Allah? Similarly there
              is a hadeeth in musnad ahmad, a man was caught and he
              was brought to the Prophet sal Allahu alayhi wa sallam and
              the man said: Allahumma inne atooba ilayka wa la atooba
              ila Muhammad, O Allah I turn to You in forgiveness and not
              to Muhammad sal Allahu alayhi wa sallam. The Prophet sal
              Allahu alahyi wa sallam replied: ‗arifal haqq li ahlihi, he
              knows whose haqq this is, because only Allah forgives sins.
              Also in the duaa sayyid al istighfaar, wa aboo‘u bi dhanbee
              faghfirlee wa la yaghfirudh dhunooba ila ant.
           2) We learn that Allah is Waas‘iul Maghfirah, He is vast in
              HisForgiveness. We learn this from surah Najm: inna
              Rabbaka waasi‘ul maghfirah. Also in a qudsi hadeeth in
              Tirmidhi: O son of Adam, as long as you invoke Me and plea
              to Me, I will forgive you for what you have committed and I
              will not make much of it. O son of Adam, if your evil deeds
              reach the borders of the sky and then you ask Me for
              forgiveness, I will forgive you. O son of Adam, if you bring the
              earth full of sins and you come to Me without doing shirk
              with me, I will bring you that much forgiveness. He forgives
              again and again, repeatedly so long as you have not angered
              Allah by doing shirk. He forgives all sins so do not despair.
              We must be aware that Allah forgives all sins. He says in
              Surah Zumar: O My servants who have done wrong, do not
              despair in the mercy of Allah, Indeed Allah forgives all sins
              and He is The Most forgiving the Most Merciful. Ibn Abbass
              radi Allahu anhuma says in the commentary of this ayah,
              Allah has invited to forgivness those people who claim that
              Maseeh is the son of Allah (in surah Maryam, it is near that
              the skies rent asunder that they claim to Allah a son, yet
              Allah is saying I will forgive you) and He is inviting those
              who say Uzair is the son of Allah, and He is calling those who
   say He is faqeer (the jews), and He is calling those who claim
   that Allah‘s Hands are tied (the jews), and He is calling those
   who claim that He is one of three—in other words, Allah is
   calling those who have committed major sins. Allah says to
   them: afalaa yatooboona il Allah wa yastaghfirlahu, don‘t
   they turn to Allah and seek forgivness from Him? Ibn Abbass
   continues, and Allah is inviting to tawbah the one who claim
   ―anna rabbakum al ‗alaa‖ (fir‘awn), Allah ta‘ala is even
   inviting the one who said ‗I do not know of a God for you
   besides me‘, Allah even invitied him. Then Ibn Abbass said,
   whoever makes the slave of Allah despair in His forgivness
   after this ayah, he has denied the book of Allah. There is a
   hadeeth in saheeh Muslim: if the kuffar knew how much
   Rahmah Allah has in Jannah, not even one person would
   despair of His Jannah. We just don‘t realize that Allah is
   Forgiving, which is why we never seek forgiveness from
   Allah, which is why we are deprived of so much good.
3) Allah covers the sins of the sinner in the dunya and the
   aakhirah. Where do we learn this from? There is a hadeeth in
   bukhari, a person will be brought on the Day of Judgment to
   Allah ta‘ala and Allah will begin listing his sins and asking
   him if he did such and such, until the person thinks they are
   doomed and then Allah says: I have covered your sins in the
   dunya, and I will cover them today. What does this teach us?
   If we have committed a sin, we do not need to advertise it.
   Similarly, if a person has committed a sin of a person, we
   should not broadcast it. There is a hadeeth, whoever covers
   the sins of a muslim, Allah will cover his sins on the Day of
   Judgment. The prophet sal Allahu alayhi wa sallam said in
   another hadeeth in Ahmad, he warned the people severly: O
   group of people who have believed with their tongues and
   emaan has not entered your hearts, don‘t do backbiting of the
   Muslims and do not go after their faults. Whoever goes after
   the faults of other people, Allah goes after his faults.
   Whoever Allah goes after, Allah disgraces him in his own
   home. If we know someone has committed a sin, we do not
   have the authority to mention it. If someone does so, then
   Allah is against them…if Allah is against you, then how can
   you be saved? So we do not broadcast our sins, or other
   people‘s sins.
4) Allah loves those people who repent and who do tawbah, we
   learn this from Suratul Baqarah: 222  inna Allahu yuhibut-
   tawaabeen wa yuhibul mutatahhireen. Allah loves those who
   do tawbah and those who purify themselves. Why does Allah
   love them? Because they are cleaning themselves and they
   are turning to Allah. Also in a hadeeth in saheeh muslim: by
   the One in Whose Hand is my soul, if you people did not
   commit sins, Allah would do away with you and bring about
              another people who do sins and they would seek forgiveness
              and Allah will forgive them. Allah loves the act of forgiving,
              and He loves to forgive. It doesn‘t mean we commit sins
              deliberately, but that we seek forgiveness for our sins that we
              know of and those that we do not know of.
         5)   Allah laughs and rejoices when a person seeks forgiveness. In
              a hadeeth in saheeh Bukhari, Allah is happier then a man
              who looses his camel in the desert then finds it and out of
              extreme happiness he says: O Allah I am your Rabb and you
              are my servant, without realizing what he saying, Allah is
              happier than that person when a person repents to Allah
              ta‘ala.
         6)   When a person seeks forgiveness from Allah ta‘ala, He
              forgives him, and He will do things that are not done
              normally to forgive that person. We know of the hadeeth of
              the man who killed 100 people, and he died while traveling to
              the other city, and the angels were told to measure and Allah
              commanded the earth to shrink so that the person could be
              forgiven. Imagine the earth was reduced for him, because he
              was sincere. If we are sincere in our repentance, and we seek
              forgiveness, Allah will forgive us. It is only our arrogance
              that is holding us back, yet Allah is reading to forgive.
         7)   We should hasten to forgiveness, we should not delay it, we
              learn from Surah Al e Imran: 133 wa saari‘oo ila
              maghfiratin min Rabbikum wa janaah, ardhuhas samawaati
              wal ardh. Hasten, run, rush to forgiveness from your Rabb,
              and to Jannah whose width is the heavens and the earth.
              Run to forgiveness from Allah ta‘ala, don‘t delay.
         8)   Forgive so that Allah will forgive you. We learn this from a
              hadeeth in Ahmad: irhamoo turhamoo, be merciful so Allah
              will be merciful to you, ighfiroo yaghfirullahu lakum, forgive
              others so Allah will forgive you. We learn about Abu Bakr
              radi Allahu anhu from Surah Noor do you not love that
              Allah should forgive you? Seek forgiveness from Allah, and at
              the same time, forgive other people.

Al Ghafoor and Al Ghaffaar Cont

Signs of Forgiveness

   1) Person does complete tawbah. Tawbah is not about apologizing but
      it‘s about changing your ways and promising you won‘t commit the
      sin again.
   2) One should feel regret in their heart for having committed the sin.
      Umar radi Allahu anhu would cry years after he buried his
      daughter, even after he accepted Islam and all of his sins were
      forgiven. Regret doesn‘t mean you become depressed, you seek
      forgiveness and you realize you did wrong and have hope in His
      Mercy.
   3) The person who seeks change is happy for having left sin and
      having made the change in his life. Some people miss doing the
      wrong they used to do.
   4) He cries from the fear of Allah, everytime he remembers the sin he
      committed, and he is regretful. This shows us that after seeking
      forgiveness, we should never become content. Yes Allah is Al
      ‗Afuww, but if you become content, you may fall into the sin again.
      The memory of this sin holds one back.

When Allah forgives a person, what does it mean?

The result is that the sins are removed, the person is not accountable for
them and Allah forgives/covers them. In surah Furqan, ayah 70 we learn:

Allah says: "Except those who repent and believe and work righteous deeds, for them
Allah will change their evil deeds to good deeds, and Allah is Oft-Forgiving, Most
Merciful." [Sûrah al-Furqân: 70]

―yubadillulu sayyiaatihim hasanaant‖, Allah will change their bad deeds
to good deeds. What does change mean? It means that they are written as
good deeds. If there are ten sins, it is written as ten good deeds, the
records are changed.

What prevents the forgiveness of Allah?

A person may do istigfar, and do actions which should be cause of forgiveness (eg.
wudu), but at that same time the person does things which prevent forgiveness.

   1) Shirk with Allah – if they do Allah does not forgive them

           Verily, Allâh forgives not that partners should be set up with him in
                worship, but He forgives except that (anything else) to whom He
                pleases, and whoever sets up partners with Allâh in worship, he has
                indeed invented a tremendous sin. (An-Nisa 4:48)

   2) Disclosing ones sins – talking about ones sins himself then Allah does not
      forgive the person

           Prophet Muhammad sallahu alayhi wa sallam said in a Qudsi Hadith:
                "My entire nation is safe, except al-Mujahirin (those who boast of their
                sins). Among the Mujaharah is that a man commits an (evil) act, and
                wakes up in the morning while Allah has kept his (sin) a secret, he
                says: "O so-and-so! Last night I did this and that." He goes to sleep
                while Allah has kept his (sin) a secret but he wakes up in the morning
                and uncovers what Allah has kept a secret!" [Sahih al-Bukhari]

           Jahr – openly do something
           Allah covered him and he exposed himself and he removed the veil,
                so Allah does not forgive him – showing we should not talk / expose
                our sins

If Allah covers it is his rahma and others because they are not negatively influenced to
others – because people then think it is fine to follow. When sins are common, openly
done then shyness goes away and people become bold in doing it and following the
sin. Shaytan then beautifies the sin – then you speak of it when you see it as beautiful.

                                                                        August 20, 2008
            Al- Hakeem - The Most Wise (Samiha version notes)
On the structure of fa‟eel – the structure for mubalagha – intensified form of what is
being said
Root – ha kaaf meem – hukm / hikmah – judgement / wisdom

Name gives 3 meanings:
  1. Haakim / Hakm – one who judges, gives judgment
  2. Hakeem – „thu hikmah – one who has wisdom/hikmah
          one who is wise/ most wise
  3. Muhkim – one who is firm / perfect
          Daleel – 97 xs in the Qur‟aan
                  o Baqarah: 32
                  o Ali Imran: 6
                  o Alif Laam Raa hakeemin khabeer – fussilat
                  o Nur: 10

Mentioned together with several other names:

Hakeemul Aleem – most wise one who judges but has complete knowledge, judgment
is based on complete knowledge
Azeezul hakeem – one who judges / is wise – one who is ghaalib – over powers, His
wisdom and power go hand in hand
Hakeem + khabeer – khabeer He is aware, and hakeem
Tawwabur – he knows and is wise who to take repentance from ,

Decision goes along with His power, people have knowledge, but his one attribute
perfects the rest

Means:
Every decision based on his wisdom
one who gives judgment
one who gives hikmah / knowledge
Allah says “wa may yu‟tal hikmah‟
“wa laqad ataynal hikmah‟ –gave hikmah to luqman

means to place somethingh where it belongs
in ahkmaam – in ijaad of that thing is Allah‟s hikmah – ijaad – wujud come into
existence, it‟s presence, being there, is Allah‟s hikmah – stars, trees, plants, Allah‟s
hikmah/wisdom is behind it
Hukm Shar‟I – to kill the murduerer, Qisaas – in existence of hukm is wisdom
Suraah – form or appearance of the Hukm – how it is has Allah‟s hikmah – qawnee –
stars there, not too bright – if they were as bright for us then night would not be night
– their appearance has hikmah – shape/form
ex: hand – if only 3 fingers, would be difficult
trees – are not red, grass not blue/purple
Hukmush-shari‟ – how to carry out a will, do a certain action – ex: lashing the one
who deserves to be – cant do as they die, stoning a person – cant rebuke them

Gha‟ith – end result/consequence/purpose – there is hikmah behind it

Al-Hakeem

Call Upon Him with It – Fad’uhu biha

Duas about hukm, asking Allah for hikmah

“Allah give rushd/ guidance, hikmah”


Ghafur / Ghaffar

Al-Ghaful – the forgivig
the perpetual forgiver

Both from Ghayn fa ra – 2 opinions of masdar

   1.   comes from Ghafr – Ghayn far a w/ sukoon on fa – Satar and tartiya –
        Ghitaa‟in „an thikri – covering – to cover, conceal, shield something

Ghafarallahu thunubahu – meaning he did ghafara – he covered the sins
ghafara shayba bil thithaar – covered gray hair with color

Mighfar – helmet – covers your head and shields/protects head – for if you fall, you‟r
head is protected, safe, covered

   2.   Ghafar – fatha on fa – a plant with which wounds are healed
           a. Sins are like an ailment, disease, wound on a person

Maghfira is a cure Allah gives us to heal our wounds around us we are injured by, we
injure by sins we commit, Allah forgives & gives cure to cure wounds all over us – if
look at the names, on the structure of Fa‟ool – Fa‟aal – both mubalagha – intensified
not just forgive / cover sins

Ghafur – denotes quality – meaning he has the amazing quality of forgiving sins, in
particular when forgiving sins, they are great sins, he forgives sins, quality of – and
the sins that are small / big
fa‟aal– denotes quanitity and repetition of the verb – fa‟aal – forgives a lot of sins in a
day – people go for hajj, do istigfar – if all ppls sins are forgiven, lot of sin forgiven,
he forgives many sins
He doesn‟t just forgive once, again and again – say astagfirullah – pray Salaah + in
between them, again and again he forgives the sins,

Al-Ghafur – 91 xs in the Qur‟aan
baqarah : 72
   - what we can eat – no sin if he compelled – most forgiving

Ghaffar – 5xs in the Qur‟aan – meaning is included in Al-Ghafur – Al-Ghaffar is like
extreme quality of forgiving sins


Al-Ghafur 72xs witih Ar-Raheem – he forgives and is merciful – ot of his mercy he
forgives sins again and again, Allah‟s rahma

6xs with AL-Haleem – the very tolerant, very forbearing – we do sins day in / out and
seek forgiveness and do it again but Allah tolerant and he forgives

4xs w/ Al-Afuw – one who wipes out / erases the sins

3xs w/ As-Shukur – the one who is appreciative, seek forgiveness, and he
appreacatings your act of seeking forgiveness

2xs al-Azeez – very mighty/powerful – he is al azeez and yet al –ghafur

people of power don‟t

1xs – Al wadud – loving – loves his creation

with the very names it comes with shows compassion

Ta-Ha : 82 – Ghaffar perpetual forgiver – forgive repeatedly
Nuh: Nuh said to people when calling to Allah‟s Ibadah – seek forgiveness from your
Rabb – perpetually forgiving – if he is al ghafur / al ghaffar

means:

   1. Understand Allah covers the sin of the sinner – He does not expose the sins.
      One scholar told the other scholar „if you knew my sins you would pelt me
      with stones‟ we commit sins day in and day out – Allah knows what is in our
      hearts, what we do and is in our minds, Allah conceals and covers to preserve
      our dignity – he gives us another chance after chance, does not expose to
      people
   2. He does not inflict punishment immediately / right away – if he did, then the
      sin would be exposed – if we lied and nose grew – we would have huge noses
          a. he does not inflict retribution right away – he covers sin
   3. he protects us from consequence of our sins – we do so many , if we do wrong
      and see consequences right away – the nobody live, in Dunya and akhirah –
      we do sins but we get rain, water, air to breathe, we are saved from harmful
      consequences
   4. with Atf / Ratfa – kindness and compassion – covers and soesd expose
   5. He forgives when they ask for forgiveness and when they don‟t ask for
      forgiveness – we don‟t always ask forgiveness, but He appt certain actions
      which automatically remove sins, doing Salaah etc – means of getting
      forgiveness
   6. He covers the sin while fully being aware of the sin- sometimes we don‟t say
      about someone because we don‟t know completely what they‟ve done – if we
      do know the detail of what they „ve done, they dotn leave the other person –
      Allah forgives knowing state of sinner

What belief should we have? what should we know? What is the effect of name on
our Imaan?

   1.   We get to know Allah – certain things about His Name
          a. None who forgives sins except Allah – you can go and ask of a person,
               “I haven‟t prayed Salaah – forgive me” but has not gotten from Allah
                                            i. Imran : 135
                                           ii. Ahmad – person caught and brought to
                      sallahu alayhi wa sallam so he said that „ I turn to you for
                      forgiveness and don‟t turn to Alah for forgiveness sallahu
                      alayhi wa sallam said he knows whose right it is
                                          iii. Wa la yaghfiruthunaba illa anta

   2.   Learn that Allah is wasi‟ul maghfirah – vast in forgiveness, forgives many
        sins/ again and again
            a. Najm : 32
            b. Tirmidhi – Allah says oh son of Adam as long as you invoke/pray to
                me I will forgive you for what you have commited, and I will not make
                much of it, oh son of Adam if your evil deeds reach the borders of the
                sky and you ask for forgiveness, I will forgive you, if you bring forth
                earth full of sins and you meet not doing shirk – Allah says he will
                forgive that much
            c. forgives again and again – no matter how much as long as not anger by
                doing shirk

   3.   Allah forgives all sins – do not despair
           a. someone has committed many sins – but if you do tawbah Allah will
               forgive, must have this knowledge so we don‟t despair
           b. Qur‟aan – oh my servants who have done wrong – do not despair –
           c. Ibn Abbas in commentary of Ayah – Allah invited to forgiveness those
               people who claim that maseeh is the son of Allah – shirk – he is calling
               them to forgiveness
           d. Surah maryam – near that skies rent asunder that he has son
           e. And he is calling those who claim Uzair is the ons of Allah and calling
              those who claim Allah is faker, and those who say Allah is stingy and
              those who say he is one of three, he is calling them to forgiveness and
              he says to them do they not repent to Allah and seek forgiveness of
              him- don‟t they turn to Allah and seek forgiveness – and he is invited
              to tawbaah – to the one who said he is the highest rabb- even the
              phraorah and one who says I don‟t know any god aside from me – the
              one who despairs for mercy of Allah after this has denied the book of
              Allah – Allah says will forgive all sins
           f. Muslim – had the kuffar known what Allah has of Rahmah in Jannah –
              then not even one people despair of hope of Jannah
           g. we don‟t realize Allah is forgiveness and so we don‟t seek forgiveness
              – ibn Abbass is calling this/that person – what holds you back and
              prevents from going back to Allah
           h. Allah covers the sin of the sinner in dunya / akhirah
                                             i. Hadith in bukhari – person brought on
                     DOJ to Allah – Allah ask if he‟s done such – such – he will say
                     yes he did it, until the person thinks will go to hell – Allah says
                     I covered in dunya – so will forgive for yout he sins today –
                     cover in dunya/today
                                            ii. once we have done sin we should not
                     advertise
                                           iii. if one has done sin/ fault – should not
                     expose them
                                           iv. whoever covers a Muslim, Allah
                     conceal him on DOJ –
                                            v. sallahu alayhi wa sallam warned the
                     people “those people who have believed with the tongues but
                     imaan has not entered heart, do not backbite Muslim and go
                     after their faults. – do not go after the faults – whoever does,
                     Alalh goes after his faults, he is forgiveing – he is protecting –
                     doesn‟t like when follow and expose sins – whoever faults
                     Allah goes after, Allah disgraces the person in his own home /
                     house he is disgraced

           i.   if someone does wrong and we know – we should not talk of it – if we
                do then Allah is against us – severe warning

5. Allah loves those who repent
            baqarah : 222 – Allah loves those who do tawbah –
            Sahih Muslim – if do not sin would do away and bring a people who
                would commit sins and seek forgiveness and Allah wold forgive them
                – Allah loves the act of forgiving – loves to forgive – does not mean
                we do sins deliberately but we seek forgiveness from known and
                unknown sins

   7.   Allah happy w / those who seek forgiveness, he laughs/rejoices
           a.   bukhari and Muslim – Allah is most happy when one loses camel,
                finds and out of extreme happiness and he says – Allah is happier than
                that person when the person repents to Allah – he is happy w/ it

   8.   when they seek forgiveness Allah will forgive him and do things not done
        normally to forgive that person – the man who killed 100 people, he died on
        the way and was told to measure the distances wherever closer – then there
        reside – the good side was longer – Allah commanded it to reduce so that the
        person could be forgiven, his repentance was so sincere – what is holding us
        back? arrogance/ignorance – Allah is ready to forgive

we should run to tawbah after sinning – think will do sallah sayyidul istigfar but our
breath could be our last
imran 133 – rush to forgiveness – run / hasten to forgiveness – don‟t delay – forgive
so that Allah will forgive you – Hadith in Ahmad – be merciful so that Allah will be
merciful to you – forgive so that Allah will forgive you

Abu bakr – don‟t you want Allah to forgive, seek forgiveness so that Allah will
forgive you

signs/means to seek forgiveness

41 actions you can do and Allah will forgive / without saying – our fault in the end if
we are not forgiven – he is ready and calling everyone to forgiveness – only our
arrogance/ignorance holds us back

sallahu alayhi wa sallam seek forgiveness more than 70xs a day

                                                                       August 21, 2008

Recap: Al-Ghafur/ Al-Ghaffar
Root ghayn fa ra – from two words:
   - Ghafr – to cover / conceal / shield
   - Ghafar – Plant used for curing wounds
          o Forgiveness is like a cure

Signs of Forgiveness – we are encouraged to seek forgiveness. Allah tells everyone
to seek forgiveness and Allah is willing to forgive

What are the Signs someone is forgiven? Like when a person does something wrong,
then seeks forgiveness:

   1) A person does complete tawbah and changes his ways. Tawbah is not just
      saying sorry, but changing yourself and your ways, promising you‟ll never do
      the same thing again or repeat the mistake / sin again. As humans if we make a
      mistake again, it is human nature but the person should have the determination
      to not do it again.
   2) The person has regret in his heart, he is never content.
            A person might say they used to do wrong and they did tawbah, then
             they will tell friends, “I used to do this” – “I used to do that, I was so
             bad” – but if there is regret a person will never do that
          Even after years after forgiveness he has regret in his heart for doing
             the sin – the regret doesn‟t ever leave
          Umar bin Al-Khattab would cry over burying his daughter alive after
             many years, even though after accepting Islam all sins are gone he
             would have that regret in his heart
          The Sahabah never forgot sins of past
          This doesn‟t mean you despair / become depressed – you seek
             forgiveness and ask for mercy, but you acknowledge the fact that you
             did wrong and that you are still needy of Allah‟s mercy
   3) The person who seeks forgiveness is happy with the change – happy for
      having left that sin.
          Some people miss doing the wrong that they have left / used to do.
          Saying for example they can no longer do that wrong because they
             have become „good‟ now
          A person who is sincere in repentance has the sign he is happy with
             change in life and doesn‟t miss the wrong
   4) The person cries from the sin he committed to Allah
          Every time he remembers the sin he is regretful and cries
          Shows that after seeking forgiveness one should never be content
          Doing istigfar does not mean you become content and get over it,
             because it still occurred and is written. Allah is Al-Afuw and He will
             erase it but if you are content then it‟s easy to do the sin again. Being
             weary of past hold you back from doing the wrong again.

When Allah forgives person what does it mean? What happens – what is the
result?

The sins are removed; the person is not called to account for them. Allah covers the
sins and He changes the sins to good deeds.
        Allah says: "Except those who repent and believe and work righteous deeds,
        for them Allah will change their evil deeds to good deeds, and Allah is Oft-
        Forgiving, Most Merciful." [Sûrah al-Furqân: 70]
    - What does the change mean? – they are written as good deeds – if they are
        10 sins now they become 10 good deeds - the records are changed

What is it that hinders/stops forgiveness?

A person may do istigfar, and do actions which should be cause of forgiveness (eg.
wudu), but at that same time the person does things which prevent forgiveness.

   1) Shirk with Allah – if they do Allah does not forgive them
           Verily, Allâh forgives not that partners should be set up with him in
             worship, but He forgives except that (anything else) to whom He
             pleases, and whoever sets up partners with Allâh in worship, he has
             indeed invented a tremendous sin. (An-Nisa 4:48)
   2) Disclosing ones sins – talking about ones sins himself then Allah does not
      forgive the person
            Prophet Muhammad sallahu alayhi wa sallam said in a Qudsi Hadith:
             "My entire nation is safe, except al-Mujahirin (those who boast of their
             sins). Among the Mujaharah is that a man commits an (evil) act, and
             wakes up in the morning while Allah has kept his (sin) a secret, he
             says: "O so-and-so! Last night I did this and that." He goes to sleep
             while Allah has kept his (sin) a secret but he wakes up in the morning
             and uncovers what Allah has kept a secret!" [Sahih al-Bukhari]
            Jahr – openly do something
            Allah covered him and he exposed himself and he removed the veil, so
             Allah does not forgive him – showing we should not talk / expose our
             sins

If Allah covers it is his rahma and others because they are not negatively influenced to
others – because people then think it‟s fine to follow
when sins common / openly done – then shyness goes away and people become bold
in doing it and following the sin
    - shaytan beautifies the sin – then you speak of it when you see it as beautiful

Depends on who you are and why – some people like to show that they were bad, and
the wrong things they did – people lose respect for you – that they were bad. Or
children tell parents that they were bad, however sometimes you want to explain that
it is not diff to change, that it is possible – and you say same thing and you do not
describe in detail – do not present it in a good way. Careful how, why and who you
are telling – do not confess to others, but to Allah – you do not need to degrade
yourself in front of other people

Can come under spreading of Fahishah this way. If you are in such a place where you
can get punishment then you are supposed to do that. If your sin is covered, then there
is no reason to expose your sins. ex- girls getting married in times of jahiliyah had a
boyfriend – and would tell man marrying that – should not tell so that the other has
bad thoughts - do not speak of and tell – but the person who has repented from sin as
if never continued. still seek forgivness in heart

Rising of Sun from the west – when it rises nom at


al gharghara – when on death bed then seek forgivness and is choking then he seeks
forgiveness – must seek forgivness as soon as realize is wrong

when two Muslims abandon each other – they have a fight and do not speak

“deeds are presented every mon and thurs, Allah forgives every person who does not
do shirk with Allah – Allah forgivnes his sins for him except for a person there is
between him and his brothers a fight and they have left each other so Allah says
„leave them until they solve the problem‟
their sins are not forigiven – they are forgiven until you have a dispute with a person

Max are 3 days – if you go past it then they are to be left until they reconcile – for
major sins a person has to seek forgiveness
sallahu alayhi wa sallam a group of people go somewhere everyone bring stick until
huge bonfire

what actions / things wwe can do or what things in our lives are a cause of forgivness

41 points – Allah is Ghafur and Ghaffar – we must be very sinful and do a lot of sins.
What kind of sins do we commit? Lying, Shirk, Zina, Backbiting, Killing – major
things, but these things are not committed by good people much so there must be
other sins we do all the time – ex: not having Ikhlaass, saying a statement that hurts
the other, raising ones voice, being rude, not following the rules, little sins which
gather up – we must be very sinful that Allah is such and he gives so many things so
that on the day of judgement we are forgiven

effects everyone the sins that we do. We should keep a check on ourselves and what is
our part – we have to seek forgivness and be alert of what sins we commit / do. Sins
are a disobedience to Allah – we should see if there is something we are doing that we
are not supposed to do. If we don‟t learn the Qur‟aan we don‟t know what sins are and
realize it. Many times people don‟t even know what they are doing wrong. We
should examine and see where we do wrong.

Cauases of forgivness

   1. Accepting Islam
         a. Bukhari – when a person is a Muslim all previous sins fogivne
   2. Dying on Tawheed
         a. Dying we/out doing shirk
         b. Tirimidhi – Qudsi – oh son of Adam if you come to me with equivilant
             with earth of sins I will bring equvilant in forgivness as long as not do
             shirk with me

   3. Following the prophet sallahu alayhi wa sallam
          a. Surah Ali Imraan – if you believe Allah then follow the prophet sallahu
             alayhi wa sallam and Allah will love you and forgive your sins
          b. cause of forgivness is following sallahu alayhi wa sallam
   4. Giving Adhaan
          a. Musnad Ahmad – Allah and angels give blessings to who stand in front
             row of sallah and muathin is forgiven sins so far as his voice goes
   5. Dhikr – remembering Allah after the Adthaan
          a. the one who does and asks forgivness

   6.   Doing wudu properly
           a. Muslim – the one who does poperly sins leave him even the one under
              his nails

   7. Walking to masjid
         a. One step sin removed the other darajah is raised until reach
   8. waiting for the Salaah in masjid
   9. Praying Salah
            a.    sallahu alayhi wa sallam asked if there was a reiver and pseron bathed
                  five times a day same when pray salaah

   10. Salaatul jumu‟ah in congregation
           a. sahih Muslim - one who does bath and goes to masjid and prays w/
              imam and is silent in khutbah sins between 2 jumuah and 3 days
              forgiven
   11. praying two rakah after wudu
           a. none who does wudu and performs 2 rakah and his heart and mind are
              both in it except it is obligatory for jannah and to forgive sins
   12. Person‟s Ameen at same time as Imam
           a. if ours is same time as the imam then our sins are forgiven
           b. sometimes we just stand instead of saying amen with the imam –
              should say it out so that if it is at the same time our sins are forgiven
           c. sometimes we are distracted and we say amen only when we take
              notice

   13.   Sajdah
            a.  no sajdah you do for Allah aceept Allah raise darajah and wipe out a
                sin
   14.   Remembering Allah after every Salaah
             a. saying 33 times each and then etc
             b. Source of forgivness even if it equivlant to the foam on the sea
             c. It does not take a long time and in comparison to how many sins we
                have commited and we don‟t know shows this is all of Allah‟s mercy
   15.   Praying at night - ahmad
   16.   Sadaqah
   17.   Fasting in Ramadhan
   18.   Stnading in prayer in Ramadhan
   19.   Qiyaam laylatul qadr
   20.   Fasting on Arafah
   21.   Fasting on Ahsoorah
   22.   Hajj Mabroor
   23.   Umrah
   24.   Touching the black stone
   25.   Dying in Way of Allah
   26.   Saying subhan‟allahi wa bihamdihi 100xs a day
   27.   Salah on sallahu alayhi wa sallam – Durood on him
   28.   After majlis saying subhanallahukkmma
   29.   Forgiving people
   30.   Being easy in a bargain / trade / transaction – when a person is such a way
         Allah forgives him
             a. if you give in hope that you hope that Allah is easy with you

33. visiting the sick
34. bathing a Muslim who has died
         tabarani – whoever gives ghusl to a dead person Allah will cover his sins, and
whoever has given him the kafan Allah will clothe him in silk (clothing of jannah) –
very honorable deed
35. A person on whom 100 people pray on him when he has died
         tabarani – when a person dies and 100 pray his janazah then he is forgivnen.
Not easy, only when good to them, you know them they will come to your janazah
36. Shaking hand with the Muslims
         Hadith – no two people when they meet and they shake their hands, their sins
fall until their hands separate
37. trial – a person has diff and he is paitent
         even a thorn that pricks
38. Fever
         do not curse / abuse the fever because it takes away the sins of th sons of
Adam
39. Epilepsy – when A person is patient Allah forgives the sins
          you might suffer from something others are not suferening from but if you are
patient
40. kind to Allah‟s creation / animals
         dog thirst and the prostitute woman gave water
41. Having good thought about Allah
         I am as my servant thinks I am. You hope for his forgivness he will be
forgiving to you



                                                                      August 22, 2008

What do we do if Allah is Al-Ghafur / Al-Ghaffar??

   -    Be forgiving yourself – if you want to be forgiven then be forgiving
   -    Don‟t delay seeking forgiveness, as soon as we realize we‟ve done something
       wrong we should then seek forgiveness
   -    Seek forgiveness many times a day – 70xs or more
   -    Don‟t expose our faults; if Allah covered ours, then we should do it also. Also
       we should cover the faults of other people. Even conversationally we should
       not expose them or casually mention them. (Can occasionally be used for
       Ibrah, but must watch intentions)
   -    Don‟t despair in the Mercy of Allah, no matter whatever we have done,
       always room for change. The responsibility is on us, if we want a change we
       should do it ourselves.
   -    Be grateful for the actions which automatically cause forgiveness and try to
       do them.
   -    Encourage other people to turn to Allah for forgiveness
   -    Should not take advantage of Mercy of Allah and deliberately do wrong
   -    Hadith Musnad Ahmad: A man once committed and error and said o lord I
       committed an error so
           o Each time a person made a mistake he sought forgiveness. it may be
               that you made a promise, and you are trying and you still fail, then
               some people become hopeless of Allah‟s mercy, believing they are
               bad/evil and can never be forgiven, but the Hadith exemplifies each
                time we do wrong we should turn to Allah. Muneed person – every
                time you realize you did wrong you turn to Allah.

Fadu’hu bi-ha

Many Hadith which mention forgiveness:

Dua between two sajdahs

sayyidul istifaar: alhumma anti rabbi --- authobika sharri ma sana‟ath

Sahih Muslim: Allhummaghfirlee – laa illaha illa anta

Allah forgive the sins I did before and now in secret and public, and the sins you
know better of them than me

subhanallahi wa bihammdiihi / atheem

rabbighfirlee wat-tub alayni – abu dawud

laa illaha illa anta – 100xs

innee kunta minathalemeen



          Al-Khaaliq – The Creator | Al-Khallaaq – The Supreme Creator

    -     Two different nambes of Allah and both of them are mentioned in the Qur‟an
         – Most people know Al-Khaaliq but are not aware of Al-Khallaq. There is a
         slight difference between the two in Grammar. Al-Khaaliq is Fa‟il and Al-
         Khallaaq has exaggeration and is an intensified form.
    -     When we we look at them they are from Khalq – One who creates. One who
         does Khalq. If you look at it, it is based on and is basically about three things:

    1. ibda‟ – ba daal ayn, Ba‟da‟a from Bid‟ah that which is an innovation, invent
       something in a way it did not exist before. So „Ibda is to create something for
       the very first time, it did not exist before. Eg. When Allah created Adam, no
       human existed before, so that was „ibda
    2. Ijaad – an invention meaning create something, to bring something into
       existence from non-entity. That particular thing did not exist before. eg. You
       did not exist 100 years ago. It also includes to modify something. When
       something is made – thinking about elements, when something is made and
       you break it down it comes down to elements. Who made the elements? Who
       mate them the very first time? Allah. So it includes both things to:
                            1. Create something from matter that did not exist before
                                – Heavens and earth did not exist before, Allah made
                                them and brought into existence.
                            2. Create something from matter that existed before – like
                                humans were made from matter that existed before.
   3.   Taqdeer – planning, when something is created in stages. Like human beings
        were created in stages. We weren‟t human beings in one day, we went through
        several stages, and after all that taqdeer we become humans.

Proof of His Names:

Al-Khaaliq appears 11xs in the Qur‟an in different forms – of them is in Surah Hashr

                                         ‫رّب َ ه َ ٌخّال ُ ٌعٍ م‬
Al-Khallaaq appears 2xs in the Qur‟an – „ُ َُِ ْ ‫َ َه ُى ا ْ َ َق ا‬    َ‫إ‬
                                                                       ‫ – ‟ِّن‬He is the
Supreme Creator, the One who is very knowledgeable (15:86)

What does it mean that Allah is Al-Khaaliq?

It means, if Allah is Al-Khaaliq it means He is the one who created everything.

                                            ‫م ذ خل َ َذ َ م د نه‬           ‫َذ خ ُ ل ف ر‬
                                           …ِ ِ ‫ه َا َلْق الَهِ َأَ ُونِي َا َا ََق ال ِين ِن ُو‬

This is the creation of Allah. So show Me that which those (whom you
worship), besides Him have created… (31:11)
**Note in audio it was said it was from Surah Rum – but it is really from surah
Luqmaan

- There is nothing like that, everything we have, and everything we see is created by
Allah. One might say that this table is made by the carpenter (made atIkea), but where
did the wood come from? Who gave the Aql? Who gave the nails? The materials with
which to create this? It was from Allah.

   1. Allah is Khaaliq of everything – So many places in the Qur‟an it is mentioned,
      He is the one who created the heavens and the earth and what is between them
      two, meaning Allah is the Creator. When Dhul Qarnayn made the wall, people
      said they would pay him for it, but after completion he said this is from the
      Fadl/Rahma of Allah and Allah will fnishi it whenever He wants. Whatever is
      on the earth if it is made, then who made the Earth? Who provided you with
      the aql/resources? Who subjected all of this?
   2. Second thing we learn is that Allah is Khaaliq and Qayyum of all His creatures
      – What does Qayyum mean? - The one who sustains all His creation.
                                            ِ ٍ ٍ‫وم م د ّبت ف ألر ِ ِ َ ع‬
           We learn from the Qur‟an, “ ‫َ َب ِن َآ َ ٍ ٍِ ا َ ْض إّال ًََ اٌّه‬
                ‫ر له‬
               ‫“ – ” ِسْ ُ َب‬And no (moving) living creature is there on earth but its
              provision is due from Allah.” (11:6)
             Allah gives rizq to everything that He has created.
                                            ‫ٌذ أعط وً ٍَء خٍم ُ ث َ هذ‬
           Also we learn that He is “ ‫– ”اَ ٌِ َ ْ ًَ ُ َ ش ْ ٍ َ ْ َه ُم َ َي‬
              “Tthe one who created everything and then He guided it (20:50) – He
              gave everything its form then guided to its rizq/its function - He is
              Khaaliq and Qayyum
   3. He has created everything with a purpose, everything „bil haqq‟ – Everything
      has a function, nothing exists that does not have a function. One may think
      that what purpose do bugs serve/what is the reason? There must be a purpose,
      without bugs you would not realize your house was dirty, or that you are not
        taking care. If these things are not there, then we would not know. Everything
        there is Allah has created has a maqsad, a reason and a cause behind it.
        Nothing is created without a reason.
   4.   He has created all based on His „Ilm and His Hikmah – on His knowledge and
                                                        ‫إ َ رّب َ ه َ ٌخّال ُ ٌعٍ م‬
        wisdom. As in the ayah mentioned before, „ُ َُِ ْ ‫ ‟ِّن َ َه ُى ا ْ َ َق ا‬He is
        Al-Khallaq and Al-Aleem, that‟s also why His creation is so perfect.
   5.   Allah creates by His Hand and His Kalima „kun‟
             As there is a Hadith Qudsi that Allah made Jannatul Adn by His Hand
             Also He created many things by kun – be and it is!
   6.   Allah does not get tired after creating something. We know that Allah created
        everything in 6 days, and in the Qur‟an it mentions He did not get tired,
        because He is al-Qadeer
   7.   Allah is Al-Khaaliq – The Creator and He is Ghayr Makhlooq – He is not
        created
             What does it mean by this?
                       It means that His Attributes / Abilities are uncreated – ex.
                          Qur‟an is Allah‟s Kalam, but it is not created. Similarly, all
                          his Abilities are ghayr makhlooq
                       Hadith tells us, people question – who created this and that
                          until they finally question who created Allah? The Hadith
                          said that at this point stop and seek refuge from shaytan, as
                          these are waswasas from Shaytan and know Allah is Khaaliq
                          and Ghayr Makhlooq
                            1. (( I added these two points)) The Messenger of Allaah
                                 (peace and blessings of Allaah be upon him) said: “The
                                 Shaytaan will come to one of you and say, „Who
                                 created such and such?‟ until he says to him, „Who
                                 created your Lord?‟ When it reaches that stage, let him
                                 seek refuge with Allaah [say A‟oodhu Billaahi min ash-
                                 shaytaan ir-rajeem = I seek refuge with Allaah from the
                                 accursed Shaytaan] and stop thinking about it.”
                            2. The Messenger of Allaah (peace and blessings of
                                 Allaah be upon him) said: “The Shaytaan will come to a
                                 person and say, „Who created such and such…‟” and he
                                 narrated the whole report. (Imaam Muslim, 134).

If Allah is al-Khallaaq – What does that mean? As there has to be a difference
…

   1.    He creates whatever He wills, because He is the Supreme Creator. He can
        create whatever He wills, however and whenever He wills

           a.   Faatir –   ‫إ ش ْ َ ه ى و ث ِخ ك جذ ذ‬
                           ٍ َِ َ ٍ ٍَْ ‫ِّن َ َأ ُذْ ِبْ ُمْ َ َأْ ِ ّب‬
           b. If He wills he can just do away with you and bring about a new
              creation - He is all able to do this

   2. Kathra/Abundance is indicated – eg. Khallaaq, Fa‟aal, Ghaffar - the one who
      forgives again and again, repeatedly
       a.    He created many things, He created things in abundance. Think of
            your own body. It is one body but how many parts, cells, veins,
            arteries, bones, muscles you have in there; just one thing has so much
            in it! – How many human beings are there? Trees, seeds, grass blades,
            grains, leaves, how much hair on your head? We don‟t know, He is Al-
            Khallaaq, He creates in abundance, we cant count His creation Which
            os why when you praise Allah you say “Addada Khaliqihi” - the
            number of His creation

3. He creates with Idqaan – with perfection, whatever He creates is perfect/solid.

       a.                  ‫وحز ٌجب َ ححسبه ج مذ ً و ِ َ حمز م َ سح ة‬
            We learned- “ِ ‫” َ َ َي ا ْ ِ َبي َ ْ َ ُ َب َب ِ َة َهٍ َ ُ ُ َز اٌ َ َب‬
            “You see the mountains and think that they are firm, but they (will)
            move like the clouds move on the Day of Judgment”

       b. Then comes:          ‫ص ع ٍ ِ ٌذ أ م َ ًُ َ ٍ إّنه خب ز ّبم ح ٍَ ّن‬
                              “َ ‫” ُنْ َ اٌَه اَ ٌِ َحْ َن و َ شٍْء ِ َ ُ َ ُِ ٌ ِ َب َفْعُى‬
            (27:88)


                          Atqana is to make something in a solid/firm way it is
                          solid/firm and perfect

4. Fourth meaning of Al-Khallaq is that He can re-create. It is not difficult for
   Him to recreate His creation (on the Day of Judgment).

       a.        ٍ‫أوٌ َ ٌذ خٍ َ سم و ِ و أ ض ّبم د ٍ عٍ َ ْ ٍك م ٍه ّب‬
              ًََ ‫َ ََُْس اَ ٌِ ََك اٌ َ َب َاث َاٌْ َرْ َ ِ َب ِر ًََ أّن َخُْ َ ِثَْ ُم‬
            ‫وه َ خ ٍ ُ ع ٍ م‬
            ُ َُِ ٌْ‫)18:63( – َ ُى اٌْ ََبق ا‬
                          “Is not He, Who created the heavens and the earth Able to
                          create the like of them? Yes, indeed! He is the All-Knowing
                          Supreme Creator.”

                          The one who created the heavens and the earth, is it not
                          possible for Him to create another heavens/earth? Of course it
                          is possible.

       b. Several times in the Qur‟an we are told to look at the dead earth that
          He has brought back to life. Over and over in several ways we are told
          to never doubt resurrection, Allah can re-create.

       c.    Hadith: „As bin Wa‟il he came to the Prophet sallahu alayhi wa sallam
            and he had a bone with him that was decaying. He brought the bone in
            front of him and crumbled it to pieces saying, “Oh Muhammad is
            Allah going to re-create this?” And the Prophet sallahu alayhi wa
            sallam said, “Na‟am” – Yes of course He will resurrect this. Then he
            warned him, “Allah will make you die, then He will bring you back to
            life, then He will enter you into hellfire.” (Haakim)

       d. He said it outright, shows different ways of Da‟wah, sometimes you
          have to say it outright.
If Allah is Al-Khaaliq/Al-Khallaaq, what are we supposed to do?

If He created so much, what is expected of us?

   -    We should not be arrogant with what we do.

         o   We do one little thing, we make one small thing, or put make up on
             sometimes and think we did so well, but then we should see Allah‟s
             creation and not be proud, as His creation is better than what we could
             ever do.

   -    We should be grateful and obey Him – Be grateful for the khalq He has given
       us

         o   What is Shukr? – Shukr bil qalb / lisaan / jawarih

                     By Jawarih, you should do what you are supposed to do. If
                      Allah gave this beautiful body then we should use it in the best
                      manner, not sit idly, or waste it all by sleep but use it in a good
                      way.

                      Just by sleeping 8 hours a day you end up sleeping 1/3 of your
                      life

   -    Accept the way He made us. If you do not like some aspect, maybe your
       height, ears, hair, fingers, nails, figure, eyes – You wish it was like someone
       else‟s, then you should remember it was Allah who gave you that khalq by
       His decision according to His knowledge, so we should accept it as it is and do
       shukr to Allah for it

         o   It‟s Shaytan that wants us to change creation of Allah

   -    When we see creation of Allah we should never say it is ugly – whether it is a
       person or otherwise.

         o   When we do this, it‟s as if criticizing Allah

   -    Never be too arrogant of the khalq Allah has given you, as you did not make
       yourselves. All of it is given by the Fadl of Allah

   -    When you look at other people you should not disdain them, think low of
       them, because they are not as fair/beautiful etc.

   -   Similarly you should not praise people that they are so pretty / beautiful.
       Because the same way, they did not create themselves.

                      Rather you should say „Masha‟Allah la quwwata illa billah‟ –
                      so they are not affected by the „ayn.
                             Dont put people in such a situation in which you over
                             praise them, but simply praise Allah and say
                             Masha‟Allah etc.

                     When we see a mirror we should make a dua:

                             “Allahumma kama hasantha khalqi” – Oh Allah like
                             you have made my Khalq beautiful, make my Khulooq
                             beatuful as well

                             We should not be obsessed with our looks; one should
                             be clean but should not obsess about their bodies.

   -    You should be grateful for a good khalq – this helps the blessing stay,
       increases it and you get reward for your gratefulness. Even your traits or good
       habits are from Allah.

   -    When you look at the creation of Allah Don‟t just look at the apparent of
       creation. Don‟t be superficial Allah has given the Khalq and the Khulooq,
       especially in human beings. A person should not judge just by apparent.

         o   Eg. When people go for marriage, they criticize just based on looks, but
             -appearances change so quickly that people do not realize. Inner beauty
             counts. When getting married should look for the Deen.

   -    If Allah is Al-Khaaliq we are not supposed to emulate this Characteristic and
       become Khaliqeen ourselves. We should not imitate and draw pictures of
       living beings, making sculptures of His creation.

         o   Forbidden in many ahadeeth

         o   The worst people on the Day of Judgement, the worst punishment is for
             Al-Musawwiroon, those people who draw pictures/make sculptures –
             Musnad Ahmad / Bukhari

         o   Ahmad – it will be told to give life to what you made. (( The pictures
             you made, give life to it now))

Similar Hadeeth (The following 3 hadith I added):

         o   It was reported from „Aa‟ishah Umm al-Mu‟mineen that Umm
             Habeebah and Umm Salamah mentioned a church which they had seen
             in Ethiopia, in which there were images. They told the Prophet (peace
             and blessings of Allaah be upon him) about it, and he said: “Those
             people, if there was a righteous man among them and he died, they
             would build a place of worship over his grave and put images in it.
             These will be the most evil of creation before Allaah on the Day of
             Resurrection.” (narrated by al-Bukhaari, 417; Muslim, 528)
          o   „Abd-Allaah ibn Mas‟ood said: I heard the Messenger of Allaah (peace
              and blessings of Allaah be upon him) say: The people who will be the
              most severely punished before Allaah on the Day of Resurrection will
              be the image makers. (Narrated by al-Bukhaari, 5606; Muslim, 2109).

          o   It was reported from „Abd-Allaah ibn „Umar (may Allaah be pleased
              with them both) that the Messenger of Allaah (peace and blessings of
              Allaah be upon him) said: Those who make these images will be
              punished on the Day of Resurrection. It will be said to them, Give life to
              that which you have created! (Narrated by al-Bukhaari, 5607; Muslim,
              2108).

          o   Some ask why? – That they have been given these artistic abilities, they
              should be able to use them. Allah has a lot of gheerah – meaning He is
              possessive of something and is jealous if someone else has it. He does
              not like some things for people to have. He also has kibr, if someone
              tries to take it away Allah will crush him and throw them into Hellfire.
              This is unique to Allah. He does not like that people do this. You may
              draw other inanimate things, but not humans etc.


What is the ruling on drawing in Islam?

Praise be to Allaah.

Drawing is of two types:

One is drawing pictures of animate beings. It says in the Sunnah that this is forbidden.
It is not permitted to draw anything that depicts animate beings, because the Prophet
(peace and blessings of Allaah be upon him) said, according to the saheeh hadeeth:
“Every image maker will be in the Fire.” And he (peace and blessings of Allaah be
upon him) said: “The most severely punished of people on the Day of Resurrection
will be the image-makers, those who tried to imitate the creation of Allaah.” And he
(peace and blessings of Allaah be upon him) said: “The makers of these images will
be punished on the Day of Resurrection, and they will be told, „Give life to that which
you have created.‟”

The Prophet (peace and blessings of Allaah be upon him) cursed those who consume
riba (interest, usury) and those who pay it, and he cursed the image-makers. This
indicates that making images is forbidden. The scholars interpreted that as referring to
images of animate beings such as animals, people and birds.

With regard to drawing inanimate objects – which is the second type of drawing –
there is no sin in that, such as drawing mountains, trees, planes, cars and the like.
There is nothing wrong with that, according to the scholars.

With regard to forbidden kinds of pictures, an exception is made in cases of necessity,
such as drawing pictures of criminals so that they will be known and caught, or
pictures for identity cards which are essential and which cannot be obtained
otherwise** and other cases of necessity. If the ruler decides that producing images
of criminals is necessary, because of the seriousness of their crimes and to protect the
Muslims from their evil when they are known, or for other reasons, there is nothing
wrong with that. Allaah says (interpretation of the meaning):

“…He has explained to you in detail what is forbidden to you, except under
compulsion of necessity …”

[al-An‟aam 6:119]

Fataawa Noor „ala al-Darb by Shaykh Ibn Baaz, p. 302.

** They have included drawing pictures and taking pictures, like with digital cameras.
Allowed only for necessity, like for ID cards, Drivers license, Passport, this is
allowed.

          o   What about for Wedding days? Parties etc… ? For need it is ok, but to
              take them, frame them and put them on your walls so that Angels do not
                                                                              ‫سمعن‬
              come, this is not allowed. And believers accept Allah‟s Hukm ( ‫َ ِ ْ َب‬
               ‫وأط ن‬
              ‫ ) ََ َعْ َب‬and there has to be good in every decision Allah has made for
              you. In a limited manner it is acceptable, but to do this habitually all the
              time, and of others for no purpose etc, this is not allowed.
          o If this ban was implemented, things such as pornography etc, would
              never come about. We have to be aware of these issues.
   -    If Allah is Al-Khallaaq He can also alter the Creation
          o Several times there is a warning in the Qur‟an that Allah can replace
              you with a new creation, this is called istibdaal
          o Another way He can do istibdaal is that He can alter the creation also,
              like with Bani Israel when they were turned into apes/pigs
                          ‫و ّن ا لزد ً خ سئ ن‬
                     “َ ُِ ِ ‫)661:7( – ” ُى ُى ْ ِ َ َة َب‬
          o We should Fear Allah and never be arrogant of the freedom we‟ve been
              given or of the beautifl forms, He has power and control and can later
              easily, no point in being arrogant at all, We should be humble towards
              Allah for this.
   -    If Allah is Al-Khaaliq we should do Tafakkur, we should reflect on His
       creation. We reflect on paintings, gadgets, etc – what about Allah‟s creation?
       We are told in the Qur‟an to look at the creation of Allah, praise Allah for it,
       do thikr.
   -    Must accept what Allah has not created, like when some people are not able
       to have children etc…

Dua to Allah by this:

** One thing to be aware is that the name appears as it is, or the verb is mentions eg.
Khalaqa means He is Khaaliq, but that does not mean that from every verb that He
mentioned for Himself we derive names for it, only when there is a Daleel.

                                      Ali Imraan:
        ‫بة‬          ٌ ‫إّن ف خ ِ سم و ِ و أل ض و خّال ِ ٍ ِ و نه ِ َ ٍ ٌأ‬
        ِ ‫ِ َ ٍِ ٍَْك اٌ َ َب َاث َا َرْ ِ َاخْ ِ َف اًٌَُْ َاٌ َ َبر ِ َبث ُِوٍِْ األٌْ َب‬

‫لع د وعٍ َ جن ّبه ْ و خفىز َ ف خ ِ سم و ِ و أل ض‬                           ُ‫ٌذ َ وز َ ٍه ل‬
ِ ْ‫اَ َِن َذْ ُ ُوّن اٌّ َ ِ َبمًب وَ ُ ُى ًا َ ًََ ُ ُى ِ ِم َ َ َ َ َ ُوّن ٍِ ٍَْك اٌ َ َب َاث َا َر‬

                      ِ ‫ََ َب مَب ََمْج َذا َب ِ ً ُبْ َب َ َ َ ِنَب َ َاة اٌ َب‬
                      ‫رّبن خٍ َ ه ّب طّال س ح ّنه فم عذ َ ن ر‬
“Verily! In the creation of the heavens and the earth, and in the alternation of night
and day, there are indeed signs for men of understanding. Those who remember Allah
(always, and in prayers) standing, sitting, and lying down on their sides, and think
deeply about the creation of the heavens and the earth, (saying): "Our Lord! You
have not created (all) this without purpose, glory to You! (Exalted be You above
all that they associate with You as partners). Give us salvation from the torment
of the Fire.” (3:190-191)

- They look at creation, realize it is not in baatil and make a dua to be saved from the
fire. Dua of Thana – you praise Allah by His sifa that He created all
perfectly/beautifully




                                        Sayyidul Istigifar




The Prophet (‫ )صٍٍ اهلل عٍُه وسٍم‬added, "If somebody recites it during the day with firm
faith in it and dies on the same day before the evening, he will be from the people of
Paradise and if somebody recites it at night with firm faith in it and dies before the
morning he will be from the people of Paradise." [Sahih Al-Bukhari]

    -      In this dua you are acknowledging that you are the khalq of Allah. That Allah
          has created you and you have done wrong and you seek forgiveness.

    -      Many duas the mention creation of a person

                                         Dua before sleeping
    "

            "
“O Allah, You have created my soul and You take it back. Unto You is its death and
its life . If You give it life then protect it , and if You cause it to die then forgive it. O
Allah, I ask You for strength.” [Muslim 4/2083 and Ahmad 2/79]

    -    We acknowledge we are Allah‟s Abd

    -    Also Surah Falaq




Al-Baari’ – The Inventor | Al-Musawwir – The Fashioner (the one who created)

    -    Both give the meaning that Allah is the creator
    -    There are slight differences, but on the whole they mean the same thing – the
        one who created

Al-Baari – is from Bara‟a – Ba ra hamza – to be free; to be absolved of something
Suratul Bara‟a – Allah is free from/absolved from and has nothing to do with this
   - Bari‟a – to cure, to be free of an illness
   - Baraa‟ash-shay – Qat‟a‟ahu wa fasalahu – Cut/divide and separate something,
       meaning division and separation.
   - From the same root comes Bar‟ (with sukoon) – Clay (also can be called
       Bara)
   - Bara – to create something, make something, bring something from non-
       entity to existence
Proof of His Name:

   -   Appears three times in three places in the Qur‟an
        o Suratul Hashr
        o Suratul Baqarah: 54 – when Bani Israel made the calf
                  Appears twice in that ayah

If Allah is al-Baari’ – What does that mean?

   -   Firstly it gives the meaning that He is Al-Muwjid and Al-Mubdi‟ The One
       who creates/ The One who invents
         o As one of the meanings of Bar‟ is to create and bring into existence
             from non entity
         o Khalq meaning khalaqahu meaning He created it, that‟s why the
             translation is “the inventor” of Al-Baari

   -   Another meaning is that He has made different kinds/forms of creation
        o Another meaning is to divide / separate
        o Every creation is separate, it is distinguished from the other creation
                 No two people look alike, even twins don‟t look alike
        o Each person is different, each creation is different. He has made so
           many kinds of species. Taking just ants, there are so many different
           kinds of ants.
        o He has created a division in His creation

   -   He has made the human being from Turaab – Clay
        o Because Bar‟ means Clay
        o Al-Baari is used specifically in context of the creation of human beings
        o Taha: 55
                       ‫منه خٍمن وم وف ه ّنع ذوم ومنه ّنخزجىم ح ر ً أخز‬
                 ‫ِ ْ َب ََ ْ َب ُ ْ َ ُِ َب ُ ُِ ُ ُ ْ َ ِ ْ َب ُ ْ ِ ُ ُ ْ َب َة ُ ْ َي‬
                 “Thereof (the earth) We created you, and into it We shall
                    return you, and from it We shall bring you out once again.”

   -   The creation is Bari‟a from inconsistencies
        o Bari‟a – to be free from
        o The creation that Allah has made is free from inconsistencies
        o Mulk beginning – look at the sky, you do not see any inconsistency in it
                      ‫ف رج ِ ٌبص َ ًَ حز م فط ر‬
                  ٍ ‫َب ْ ِع ا ْ َ َز ه ْ َ َي ِن ُ ُى‬
                  “…you can see no fault in the creations of the Most
                     Beneficent. Then look again: "Can you see any rifts?"”
                  Looking at your hands/fingers/trees – there is perfection in His
                     creation

These are the four meanings of Al-Baari

Al-Musawwir – the one who gives Surah
   - from Suad waw ra
   -    Surah means the shape/form of something
   -    Allah has given everything its particular shape, make, image, own unique
       form
   -    Khalq/Khaaliq is General, Baari – means the inventor, so Al-Musawwir is the
       next step and final stage of being given its own unique form.

Proof of His Name:

   -   Only once mentioned in Surah Hashr, “Khaaliqul Baari‟ul musawwir”
   -   But the verb sawwara comes many times in the Qur‟an
        o Allah says, Allah is the one who gives you form in wombs of your
            mother however He wills
             ‫ٌذ خٍمه فسى ن فعذٌه‬
        o َ ََ َ َ َ ‫اَ ٌِ ََ َ َ َ َ َا‬
        o Infitar: 6-7 – The one who created you, proportioned you and balanced
            you
        o Allah created, gave form/balance/shapes and proportion means sawwara

If Allah is al-Musawwir – What does that mean?

   -    He creates various forms / shapes.
   -    He gives it a certain shape. Human beings are not just skeletons walking
       around; Allah has clothed us with skin. And that skin is not one kind of skin,
       different kinds/colors, even on one body. And that skin stems into different
       features – so it includes different features Allah has made.
   -    One thing we must learn if he is this then it means that we should accept our
       Surah as He has made it.
          o Khalq – is like the height
          o Surah is like how the eyes, nose, lips are – the appearance of the
              particular form everyone given. Accept as you have been made, as Allah
              has made you by His will. And he has created humans in the best of
              moulds/forms
          o Difference between taking a quality and objecting to it, developing
              these feelings because of being told by others, because they do not
              accept Allah‟s Khalq as it is. Even little children are made fun of – for
              being overweight, larger hands, bigger eyes etc – Allah made them as
              they are, so others should not make fun of them.
          o In some areas people have disabilities and others make fun of them.
              You don‟t just make fun of them but object to the creation Allah has
              made.
          o First thing if Allah is al-Khaaliq, al-Musawwir, al-Baari then accept the
              creation as it is and do Shukr to Allah for how He has made you.
          o Such bullying has led to suicide, psychological disability, they don‟t
              social with other people as well and develop inferiority complex etc…
              so long ago racism, discrimination was banned, and we still bring it up
              again.
          o For purposes of health if you change something it is different, like
              braces if a person has difficultly with their mouth they can get their
              teeth fixed. Same with exercise to lose weight – as these are necessities.
                    Out of reason – with a necessity
                    Other types are without necessity you just want to be more
                    beautiful / attractive – like plastic/cosmetic surgery. Changing
                    the color of eyes, hair, etc…
-    If Allah has given this beautiful form/bodies so much different khalq
        o Many animals, trees etc – we should be grateful to Allah
        o Infitaar: 6-8
                     ‫َ أ ُه إ س ُ م َ َن ِز ِ َ ْ َز م‬
                  ِ َِ ‫َب ََ َب اٌْ ِّن َبّن َب غز َ ّب َّبه اٌى‬
                     ‫ٌذ ٍَ َ َ َسى َ َعذَه‬
                  َ ٌَ َ ‫اَ ٌِ خَمه ف َ َان ف‬
                     ‫ف أٌ ص ر ٍ م ش َو َه‬
                  َ ‫ٍِ َ ِ ُى َة َب َبء ر َب‬
                  “O man! What has made you careless concerning your Lord,
                    the Most Generous? Who created you, fashioned you perfectly,
                    and gave you due proportion; In whatever form He willed, He
                    put you together.”
        o How can you not pay attention Him? How come you don‟t obey Him?
           How come you disobey and forget him? Then Allah says the one who
           has created/balanced you – He gave such a beautiful form, but not to
           display to others and be arrogant and boast. Use it, don‟t disobey Allah
           with the limbs that He has given you. On the Day of Judgment these
           very hands/eyes/ears will turn against is if we don‟t use them in the
           proper way. – As gratitude, we are supposed to use it in the right way.
-    Also as women we should be aware that we are given these forms not to be a
    decoration piece, or for advertising or pleasing other people. He gave us these
    forms, and we are pearls, and something precious is not displayed all the time.
    It is not cheap so that everyone looks at it. Similarly we are not cheap and we
    do not display the beauty we have been given.
        o Dua of Sajdah Tilawa
                  Here you say Allah made us, a form of gratitude to Allah.

				
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