ALLAH
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The 99 Names of Allah
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The Names of Allah
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The Most Beautiful Names of God with calligraphic versions of the names,
and poetic and Qur'anic descriptions
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God and Love
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Descriptions of God
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Know Your Lord, by `Ali bin Abi Tâlib
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Calling to Allah: from the best of spiritual works
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The Attributes of Allah Most High
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The Vision of Allah in the World and the Hereafter
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Concerning Love of Allah
99 Perfect Names and Attributes of Allah
It is not possible to perfectly translate the names and attributes of Allah from their
original Arabic into English. However, here are some fairly close explanations.
Please note: Many Muslims take on all the names below (except for # 1) without the 'Al'
prefix. For example, Rahman, Rahim, Malik, etc. are common names of male Muslims.
1. Allah: He who has the Godhood which is the power to create the entities.
2. Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers
in this world and especially for the believers in the hereafter.
3. Ar-Rahim: The One who has plenty of mercy for the believers.
4. Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear
from imperfection.
5. Al-Quddus: The One who is pure from any imperfection and clear from children and
adversaries.
6. As-Salam: The One who is free from every imperfection.
7. Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He
witnessed for His believers that they are truthful in their belief that no one is God but
Him.
8. Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
9. Al-^Aziz: The Defeater who is not defeated.
10. Al-Jabbar: The One that nothing happens in His Dominion except that which He
willed.
11. Al-Mutakabbir: The One who is clear from the attributes of the creatures and from
resembling them.
12. Al-Khaliq: The One who brings everything from non-existence to existence.
13. Al-Bari': The Creator who has the Power to turn the entities.
14. Al-Musawwir: The One who forms His creatures in different pictures.
15. Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
16. Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
17. Al-Wahhab: The One who is Generous in giving plenty without any return.
18. Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
19. Al-Fattah: The One who opens for His slaves the closed worldy and religious
matters.
20. Al-^Alim: The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qabid and 22. Al-Basit: The One who constricts the sustenance by His wisdom
and expands and widens it with His Generosity and Mercy.
23. Al-Khafid and 24. Ar-Rafi^: The One who lowers whoever He willed by His
Destruction and raises whoever He willed by His Endowment.
25. Al-Mu^iz and 26. Al-Muthil: He gives esteem to whoever He willed, hence there is
no one to degrade Him; And He degradeswhoever He willed, hence there is no one to
give Him esteem.
27. As-Sami^: The One who Hears all things that are heard by His Eternal Hearing
without an ear, instrument or organ.
28. Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a
pupil or any otherinstrument.
29. Al-Hakam: He is the Ruler and His judgment is His Word.
30. Al-^Adl: The One who is entitled to do what He does.
31. Al-Latif: The One who is kind to His slaves and endows upon them.
32. Al-Khabir: The One who knows the truth of things.
33. Al-Halim: The One who delays the punishment for those who deserve it and then He
might forgive them.
34. Al-^Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and
Purity from all imperfection.
35. Al-Ghafur: The One who forgives a lot.
36. Ash-Shakur: The One who gives a lot of reward for a little obedience.
37. Al-^Aliyy: The One who is clear from the attributes of the creatures.
38. Al-Kabir: The One who is greater than everything in status.
39. Al-Hafiz: The One who protects whatever and whoever He willed to protect.
40. Al-Muqit: The One who has the Power.
41. Al-Hasib: The One who gives the satisfaction.
42. Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
43. Al-Karim: The One who is clear from abjectness.
44. Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to
the attribute ofKnowledge.
45. Al-Mujib: The One who answers the one in need if he asks Him and rescues the
yearner if he calls upon Him.
46. Al-Wasi^: The Knowledgeable.
47. Al-Hakim: The One who is correct in His doings.
48. Al-Wadud: The One who loves His believing slaves and His believing slaves love
Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's
meaning is related to the attributes of the Will and Kalam (His attribute with which He
orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a
sound nor a language nor a letter).
49. Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity
and Kindness.
50. Al-Ba^ith: The One who resurrects His slaves after death for reward and/or
punishment.
51. Ash-Shahid: The One who nothing is absent from Him.
52. Al-Haqq: The One who truly exists.
53. Al-Wakil: The One who gives the satisfaction and is relied upon.
54. Al-Qawiyy: The One with the complete Power.
55. Al-Matin: The One with extreme Power which is un-interrupted and He does not get
tired.
56. Al-Waliyy: The Supporter.
57. Al-Hamid: The praised One who deserves to be praised.
58. Al-Muhsi: The One who the count of things are known to him.
59. Al-Mubdi': The One who started the human being. That is, He created him.
60. Al-Mu^id: The One who brings back the creatures after death.
61. Al-Muhyi: The One who took out a living human from semen that does not have a
soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day
and He makes the hearts alive by the light of knowledge.
62. Al-Mumit: The One who renders the living dead.
63. Al-Hayy: The One attributed with a life that is unlike our life and is not that of a
combination of soul, fleshor blood.
64. Al-Qayyum: The One who remains and does not end.
65. Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.
66. Al-Majid: The One who is Majid.
67. Al-Wahid: The One without a partner.
68. As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
69. Al-Qadir: The One attributed with Power.
70. Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
71. Al-Muqaddim and 72. Al-Mu'akhkhir: The One who puts things in their right
places. He makes ahead what He wills and delays what He wills.
73. Al-'Awwal: The One whose Existence is without a beginning.
74. Al-'Akhir: The One whose Existence is without an end.
75. Az-Zahir 76. Al-Batin: The One that nothing is above Him and nothing is
underneath Him, hence He exists without aplace. He, The Exalted, His Existence is
obvious by proofs and He is clear from the delusions of attributesof bodies.
77. Al-Wali: The One who owns things and manages them.
78. Al-Muta^ali: The One who is clear from the attributes of the creation.
79. Al-Barr: The One who is kind to His creatures, who covered them with His
sustenance and specified however He willed among them by His support, protection, and
special mercy.
80. At-Tawwab: The One who grants repentance to whoever He willed among His
creatures and accepts his repentance.
81. Al-Muntaqim: The One who victoriously prevails over His enemies and punishes
them for their sins. It maymean the One who destroys them.
82. Al-^Afuww: The One with wide forgiveness.
83. Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow
upon whoever He willedamong His creatures.
84. Malik Al-Mulk: The One who controls the Dominion and gives dominion to
whoever He willed.
85. Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
86. Al-Muqsit: The One who is Just in His judgment.
87. Aj-Jami^: The One who gathers the creatures on a day that there is no doubt about,
that is the Day of
Judgment.
88. Al-Ghaniyy: The One who does not need the creation.
89. Al-Mughni: The One who satisfies the necessities of the creatures.
90. Al-Mani^: The Supporter who protects and gives victory to His pious believers. AlMu'tiy The Withholder
91. Ad-Darr and 92. An-Nafi^: The One who makes harm reach to whoever He willed
and benefit to whoever He willed.
93. An-Nur: The One who guides.
94. Al-Hadi: The One whom with His Guidance His belivers were guided, and with His
Guidance the living: beings have been guided to what is beneficial for them and protected
from what is harmful to them.
95. Al-Badi^: The One who created the creation and formed it without any preceding
example.
96. Al-Baqi: The One that the state of non-existence is impossible for Him.
97. Al-Warith: The One whose Existence remains.
98. Ar-Rashid: The One who guides.
99. As-Sabur: The One who does not quickly punish the sinners.
Allah's Names and Attributes
Bismillah al-Rahman al-Rahim
Following is a list of Allah's Beautiful Names and Attributes.
1. ALLAH
Ism al-Dhat al-Qudsiyya = The Name of the Divine Essence
Ism al-Jalala = The Sublime Name
al-Ism al-A'zam = The Most Magnificent Name
2. Al-Rahman
The All-Beneficent
3. Al-Rahim
The Most Merciful
4. Al-Malik
The King, The Sovereign
5. Al-Quddus
The Most Holy
6. Al-Salam
Peace and Blessing
7. Al-Mu'min
The Guarantor
8. Al-Muhaymin
The Guardian, the Preserver
9. Al-'Aziz
The Almighty, the Self-Sufficient
10. Al-Jabbar
The Powerful, the Irresistible
11. Al-Mutakabbir
The Tremendous
12. Al-Khaliq
The Creator
13. Al-Bari'
The Maker
14. Al-Musawwir
The Fashioner of Forms
15. Al-Ghaffar
The Ever-Forgiving
16. Al-Qahhar
The All-Compelling Subduer
17. Al-Wahhab
The Bestower
18. Al-Razzaq
The Ever-Providing
19. Al-Fattah
The Opener, the Victory-Giver
20. Al-Alim
The All-Knowing, the Omniscient
21. Al-Qabid
The Restrainer, the Straitener
22. Al-Basit
The Expander, the Munificent
23. Al-Khafid
The Abaser
24. Al-Rafi'
The Exalter
25. Al-Mu'izz
The Giver of Honor
26. Al-Mudhill
The Giver of Dishonor
27. Al-Sami'
The All-Hearing
28. Al-Basir
The All-Seeing
29. Al-Hakam
The Judge, the Arbitrator
30. Al-'Adl
The Utterly Just
31. Al-Latif
The Subtly Kind
32. Al-Khabir
The All-Aware
33. Al-Halim
The Forbearing, the Indulgent
34. Al-'Azim
The Magnificent, the Infinite
35. Al-Ghafur
The All-Forgiving
36. Al-Shakur
The Grateful
37. Al-'Ali
The Sublimely Exalted
38. Al-Kabir
The Great
39. Al-Hafiz
The Preserver
40. Al-Muqit
The Nourisher
41. Al-Hasib
The Reckoner
42. Al-Jalil
The Majestic
43. Al-Karim
The Bountiful, the Generous
44. Al-Raqib
The Watchful
45. Al-Mujib
The Responsive, the Answerer
46. Al-Wasi'
The Vast, the All-Encompassing
47. Al-Hakim
The Wise
48. Al-Wadud
The Loving, the Kind One
49. Al-Majid
The All-Glorious
50. Al-Ba'ith
The Raiser of the Dead
51. Al-Shahid
The Witness
52. Al-Haqq
The Truth, the Real
53. Al-Wakil
The Trustee, the Dependable
54. Al-Qawiyy
The Strong
55. Al-Matin
The Firm, the Steadfast
56. Al-Wali
The Protecting Friend, Patron, and Helper
57. Al-Hamid
The All-Praiseworthy
58. Al-Muhsi
The Accounter, the Numberer of All
59. Al-Mubdi'
The Producer, Originator, and Initiator of all
60. Al-Mu'id
The Reinstater Who Brings Back All
61. Al-Muhyi
The Giver of Life
62. Al-Mumit
The Bringer of Death, the Destroyer
63. Al-Hayy
The Ever-Living
64. Al-Qayyum
The Self-Subsisting Sustainer of All
65. Al-Wajid
The Perceiver, the Finder, the Unfailing
66. Al-Majid
The Illustrious, the Magnificent
67. Al-Wahid
The One, the All-Inclusive, the Indivisible
68. Al-Samad
The Self-Sufficient, the Impregnable, the Eternally Besought of All, the Everlasting
69. Al-Qadir
The All-Able
70. Al-Muqtadir
The All-Determiner, the Dominant
71. Al-Muqaddim
The Expediter, He who brings forward
72. Al-Mu'akhkhir
The Delayer, He who puts far away
73. Al-Awwal
The First
74. Al-Akhir
The Last
75. Al-Zahir
The Manifest; the All-Victorious
76. Al-Batin
The Hidden; the All-Encompassing
77. Al-Wali
The Patron
78. Al-Muta'al
The Self-Exalted
79. Al-Barr
The Most Kind and Righteous
80. Al-Tawwab
The Ever-Returning, Ever-Relenting
81. Al-'Afuww
The Pardoner, the Effacer of Sins
82. Al-Muntaqim
The Avenger
83. Al-Ra'uf
The Compassionate, the All-Pitying
84. Malik al-Mulk
The Owner of All Sovereignty
85. Dhu al-Jalal wa al-Ikram
The Lord of Majesty and Generosity
86. Al-Muqsit
The Equitable, the Requiter
87. Al-Jami'
The Gatherer, the Unifier
88. Al-Ghani
The All-Rich, the Independent
89. Al-Mughni
The Enricher, the Emancipator
90. Al-Mu'ti
The Giver
91. Al-Mani'
The Withholder, the Shielder, the Defender
92. Al-Nafi'
The Propitious, the Benefactor
93. Al-Darr
The Distresser, the Harmer
94. Al-Nur
The Light
95. Al-Hadi
The Guide
96. Al-Badi'
The Incomparable, the Originator
97. Al-Baqi
The Ever-Enduring and Immutable
98. Al-Warith
The Heir, the Inheritor of All
99. Al-Rashid
The Guide, Infallible Teacher, and Knower
100. Al-Sabur
The Patient, the Timeless
Subhan Allah wa bi Hamdihi, Subhan Allah al-`Azim
Asma al-Husna
The Most Beautiful Names of Allah
The Qur'an on the Divine Names
Mevlâna Jalâluddîn Rumi on the Divine Names
Allah
The Greatest Name
Ar-Rahman
1 The All-Compassionate
Ar-Rahim
2 The All-Merciful
Al-Malik
3 The Absolute Ruler
Al-Quddus
4 The Pure One
As-Salam
5 The Source of Peace
Al-Mu'min
6 The Inspirer of Faith
Al-Muhaymin
7 The Guardian
Al-'Aziz
8 The Victorious
Al-Jabbar
9 The Compeller
Al-Mutakabbir 10 The Greatest
Al-Khaliq
11 The Creator
Al-Bari'
12 The Maker of Order
Al-Musawwir
13 The Shaper of Beauty
Al-Ghaffar
14 The Forgiving
Al-Qahhar
15 The Subduer
Al-Wahhab
16 The Giver of All
Ar-Razzaq
17 The Sustainer
Al-Fattah
18 The Opener
Al-'Alim
19 The Knower of All
Al-Qabid
20 The Constrictor
Al-Basit
21 The Reliever
Al-Khafid
22 The Abaser
Ar-Rafi'
23 The Exalter
Al-Mu'izz
24 The Bestower of Honors
Al-Mudhill
25 The Humiliator
As-Sami
26 The Hearer of All
Al-Basir
27 The Seer of All
Al-Hakam
28 The Judge
Al-'Adl
29 The Just
Al-Latif
30 The Subtle One
Al-Khabir
31 The All-Aware
Al-Halim
32 The Forebearing
Al-'Azim
33 The Magnificent
Al-Ghafur
34 The Forgiver and Hider of Faults
Ash-Shakur
35 The Rewarder of Thankfulness
Al-'Ali
36 The Highest
Al-Kabir
37 The Greatest
Al-Hafiz
38 The Preserver
Al-Muqit
39 The Nourisher
Al-Hasib
40 The Accounter
Al-Jalil
41 The Mighty
Al-Karim
42 The Generous
Ar-Raqib
43 The Watchful One
Al-Mujib
44 The Responder to Prayer
Al-Wasi'
45 The All-Comprehending
Al-Hakim
46 The Perfectly Wise
Al-Wadud
47 The Loving One
Al-Majíd
48 The Majestic One
Al-Ba'ith
49 The Resurrector
Ash-Shahid
50 The Witness
Al-h Haqq
51 The Truth
Al-Wakil
52 The Trustee
Al-Qawi
53 The Possessor of All Strength
Al-Matin
54 The Forceful One
Al-Wáli
55 The Governor
Al-Hamid
56 The Praised One
Al-Muhsi
57 The Appraiser
Al-Mubdi
58 The Originator
Al-Mu'id
59 The Restorer
Al-Muhyi
60 The Giver of Life
Al-Mumit
61 The Taker of Life
Al-Hayy
62 The Ever Living One
Al-Qayyum
63 The Self-Existing One
Al-Wajid
64 The Finder
Al-Májid
65 The Glorious
Al-Wahid
66 The Only One
Al-Ahad
67 The One
As-Samad
68 The Satisfier of All Needs
Al-Qadir
69 The All Powerful
Al-Muqtadir
70 The Creator of All Power
Al-Muqaddim
71 The Expediter
Al-Mu'akhkhir
72 The Delayer
Al-Awwal
73 The First
Al-Akhir
74 The Last
Az-Zahir
75 The Manifest One
Al-Batin
76 The Hidden One
Al-Walí
77 The Protecting Friend
Al-Muta'ali
78 The Supreme One
Al-Barr
79 The Doer of Good
At-Tawwib
80 The Guide to Repentance
Al-Muntaqim
81 The Avenger
Al-Afu
82 The Forgiver
Ar-Ra'uf
83 The Clement
Malik al-Mulk
84 The Owner of All
Dhul-Jalali
Wal-Ikram
85 The Lord of Majesty and Bounty
Al-Muqsit
86 The Equitable One
Al-Jami
87 The Gatherer
Al-Ghani
88 The Rich One
Al-Mughni
89 The Enricher
Al-Mani'
90 The Preventer of Harm
Ad-Darr
91 The Creator of The Harmful
An-Nafi
92 The Creator of Good
An-Nur
93 The Light
Al-Hadi
94 The Guide
Al-Badi
95 The Originator
Al-Baqi
96 The Everlasting One
Al-Warith
97 The Inheritor of All
Ar-Rashid
98 The Righteous Teacher
As-Sabur
99 The Patient One
God and Love
by Dr. Ahmad Shafaat (with some modifications and minor clarifications done by
Anjum Jaleel)
Introduction by Anjum Jaleel
This article is an excerpt from a book that Dr. Ahmad Shafaat wrote in 1984. I have
condensed it and have added some clarification which are enclosed within square
brackets '[ ]'.
Much has been done to distort the true essence of the Qur'anic version of Islam [note
that according to the Qur'an, every prophet and messenger of God brought the same
message to humanity: Islam (a commitment to live in a harmonious alignment with the
Divine Law that is created by God Alone for the benefit of humanity -- and this brings
about peace within one's own 'self' and through interactions with others, within the
entire human community)]. One of the teachings of Islam that has been widely
distorted is the nature of God's love towards humanity in general, but towards an
individual. This article will attempt to explain this commonly misunderstood and
hidden aspect of the Qur'anic message, and is aimed towards those who have sincerity
in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as
one reflects on the Qur'an (which contains God's perfectly chosen words that have
tremendous amount of richness and depth) and when one goes through an actual
transformation through it and has 'experiences' with the presence of the Divine
Reality. It's then, and only then, one wants to prostrate to Him with a profound sense
of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love,
forgiveness, salvation, etc. From this exposition it will become clear that:
for the most part the assumptions made by some people about Islamic teachings, the
most basic of which is that Islam knows only the greatness of God but not fully His love,
are incorrect, being based either on ignorance or deliberate distortion of facts; and
Islam contains the best of teachings of previous revelations on this subject and states
them in rational language.
God's Love in Islam
The Qur'an uses several words for the term "love" with different shades of meaning. If
all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this
word is of very frequent occurrence in the Qur'an, appearing on average about once in
every 15 aya'h (communications; verses). Even the word hub, which is most
commonly translated as love, occurs in application to God so frequently in the Qur'an
that it is hardly justified to say that Islam knows only greatness of God, not His love.
God's Universal Love (rafah, rahmah, rabubiyyah)
The various words used in the Qur'an for God's love can be divided into two
categories: those that relate to universal manifestation of divine love and those that
refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under
the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity,
while rahmah is usually rendered as grace, love, blessing or mercy. About God's
rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things...
(7:156).
O our Sustainer! You embrace all things within (Your) rahmah and knowledge
(40:7).
These verses reveal that while divine punishment is an act of God's will directed towards
some purpose, love or rahmah is, as it were, His nature, His normal attitude towards men
and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the
rule) of rahmah". It is possible to include in "all things" that are under the embrace of
God's rahmah even those people who are punished, so that even divine punishment can
be said to proceed in some way from rahmah. [It's through punishments and afflictions
do we realize that we have crossed the natural boundaries of our existence. This, in turn,
brings about a sense of awareness and self-knowledge, which in turn enables one to
return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant
forgiveness and in the creation of the environment in which humans live, an
environment that they can use to their great benefit (22:65; 30:50 etc.). They are also
manifested in the revelations sent by God through His messengers (2:154; 11:17;
11:53), [as through this Divine guidance, we come to know God and the natural
boundaries He has created within which there is a maximum chance for our spiritual
growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation
of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to
all nations) and the revelation he brought is rahmah for all those who believe (10:57;
17:82 etc.).
Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names"
or attributes of God: Rahman and Rahim. Both names are intensive forms derived
from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a
difference in the shade of meaning. Rahim emphasizes divine love as it responds to
man's deeds when they have occurred or his needs when they have arisen; for
example, God's patience, long suffering and forgiveness given to man after he has
been sinning or His responding to the prayer of a man who has been suffering. The
name Rahman, on the other hand, stresses love and grace that flows from God
independently of what man does, such as God's love and grace which is manifested in
His creating man or sending the Prophet for humankind or in His putting some of
humankind on the right path, in any of which acts human beings played absolutely no
part.
[AJ's addition here]
Since we're discussing the Divine attribute Rahman, I would like to add excerpts
fromFrom Shaykh Fadhlalla's Tafseer on Surah al-Rahman
1. The Beneficent God, (Ar Rahmân)
2. Taught the Qur'an. (Alla Mal Qur'an)
3. He created man, (Khalaq al Insân)
4. Taught him the clear evidence. (Alla Ma Hul Bayân)
Ar-Rahmân (the Merciful) is one of the key attributes of God. Every attribute is an
âya, a sign indicating the oneness of God. Everything in creation is permeated with
and connected to Him.
In order for the rahmah (mercy) of the Rahmân to be understood, appreciated and
experienced, knowledge has been given to man. One cannot understand something
unless it is experienced. The most valuable knowledge in life's journey is the
knowledge of the Qur'an. Man's link to God is through the Qur'an, through the Book,
through the knowledge that will enable him to see the all-encompassing mercy. The
meaning of the hadith (tradition) that Muhammad (peace be upon him) was created
before the creation of Adam, is that the light of the path existed before Adam. After
the Qur'an, man, bani Adam, was created. So knowledge -- the light of Islam, the light
of the Qur'an -- existed before khalaqa-l-insân (He created man).
The Creator contains the knowledge of what He will create. The highest creation is the
Muhammadi being, the perfect being. The knowledge of this final product, the
ultimate being, the *khalîfa* (deputy) of God, was with the one and only Knower,
with the Alîm. The light of Muhammad was there when Adam was still between water
and clay. The purpose of creation was to create the perfect man, the last of the
prophets, the one after whom nothing new could be added.
Every aspect of the Creation has the label of the Creator on it. Creation is
in His name. By His decree His rahmah (mercy) manifested as the knowledge of the
Qur'an. His rahmah then becomes the creational act -- (He created man) -- making
wider ripples through the 'evidence'. Bayân (in âya 4) is clear evidence which
emanates from what is most subtle, penetrating the gross physical manifestation
towards which man orients his perception. This is the knowledge of witnessing.
Everything that is seen bears witness to the cause of its creation and to its being
subject to the decree of the Beneficent.
The knowledge of the Qur'an is the knowledge of tawhîd (divine unity). In this
instance, rahmah may also mean the tawhîd of the Wâhid, the One. Access to Him is
through the knowledge of His decree, which is the Book. Creation took place
according to the decree. The bayân is an outcome of the nature of that creation.
Man seeks evidence for everything. He is always seeking knowledge. He seeks to
know the cause, effect and proof of things. Nothing is haphazard, everything leaves its
trace. Man is the trace of the Creator; he is His evidence. Everything in His existence
is an âyatu-llâh (sign of God). If man knows himself, then he has known the meaning
of guardianship or lordship, rabûbiyya. "He who knows himself has known his Lord"
(hadîdth).
[AJ's additions end here]
Another attribute of God which relates to God's love is Rabb. This is a difficult word
to translate. The cognate verb is used in 17:24 for the care that a child receives from
his parents and this provides the best starting point for understanding the idea. God as
Rabb is He who is ultimately responsible even for the care our parents give us and
Who, of course, provides us with a great many other things which parents do not or
cannot. In other words, God's whole role in bringing us into existence, in sustaining
our existence and in our growth and development in various aspects, comes under the
term Rabb. In English we can do justice to the term by using several such words as
Sustainer, Cherisher, Developer. Rabb also includes the idea of having a just claim to
the possession of a thing and of having authority over it. In this sense it can be
translated as Lord.
Since all the roles that an ideal father plays in relation to his children -- providing for
their material and psychological needs, giving necessary guidance to them so that they
can grow up into mature adults, and assuming for these purposes authority as the
master of the household -- are included in the word Rabb, the Qur'anic term includes
the best of the senses in which the New Testament sometimes refers to God as Abba,
Father.
But Rabb is preferable to Abba because of two reasons:
it properly indicates that God's role as creator, supporter, provider, cherisher, guide and
lord is far superior to that of a father, and
many individuals may not have had a very good experience with their fathers -- if, for
example, they were criminals, or alcoholics, or cruel, or suffer from other serious
weaknesses -- and in such individuals the term "Father" may not evoke the best of images
and feelings, so that instead of endearing God to them the term may contribute to
blocking the development of a close relationship with Him.
God's Special Love in Islam (hub, mahabbah, wudda)
In addition to rafah, rahmah and rabb the Qur'an also uses hub, mahabbah, and
wuddu to refer to God's love. In general, these words signify a more personal and
warmer manifestation of divine love than do the other words we have considered
above. Mahabbah of God was operative, for example in the safe upbringing of Moses
among his enemies, and in His raising him to great spiritual and moral heights:
I cast over you (O Moses) the garment of love (mahabbah) from Me and (this) in
order that you may be reared under My care (literally "eye") (20:39)
Hub and Wudda are available to the faithful:
On those who have faith and do good will the Most Gracious One (Rahman) bestow
love (wudda)." (19:96)
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will
love you (hub) and forgive you your sins; for God is oft-forgiving, most
merciful." (3:31)
Wudda gives rise to God's name Al-Wadud (Loving One) (11:90; 85:14).
Hub is available to those:







who repent (2:222)
who do good (2:195; 5:13)
who are just (5:42; 49:9)
who persevere in patience (3:145)
who fight for His cause (61:4)
who love cleanliness (61:4)
who put their trust in Him (3:158)
and so on. But it is not available to the:
 the conceited, boastful man (2:190)
 the mischievous disturbers of peace (28:77)
 the unjust (42:40)
 the extravagant (6:142)
 the supercilious (16:23)
 the transgressors (2:190)
and so on.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is
another, warmer, type of love (hub) that God gives to some but not to others. That
God is selective in giving this warmest love is necessary idea found in every religion.
It really amounts to a distinction between good and evil. If God treated everybody in a
completely identical manner, regardless of his character and conduct, then the
distinction between good and evil, which is essential to all religions, would become
meaningless. Consequently there is no basis for the criticism by some people that the
Qur'anic conception of God's love is defective because the Qur'an says that God does
not love people with certain bad qualities such as unjustness, boastfulness,
lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them
with a warm love (hub); the question of the availability of the universal type of divine
love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Qur'anic concept of God's hub.
It is clear from the Qur'anic verses referred to above that the distinguishing marks of
those who received God's hub are certain qualities or traits -- trust in God, justness,
patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at
this positive statement and does not say anywhere that those who do not follow the
Prophet will not receive God's hub, thus leaving the possibility in principle that followers
of other religions may acquire the qualities and conduct that earn man the love of God.
But the Qur'an does say that those righteous believers in other faiths who accept Islam
will have their portion of divine love doubled (57:28). This is because God has a special
love for the Prophet Muhammad and his mission represents the primary means in our age
for the realization of divine purpose in history, so that to follow him is more than to
acquire faith and good qualities.
Although a man with good qualities of heart and conduct receives divine love, he does
not do so because of his qualities. For like every other good thing that happens to a man
(4:79), good qualities of heart and conduct are themselves ultimately a gift from God and
are not acquired by man on his own. When in numerous places the Qur'an says that God
guides or admits into His own rahmah whom He Wills, the meaning is that the act that
puts man on the path of God and His love is initiated by God. This idea comes out
especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord.
But you will not will, unless wills God. Surely, God is full of knowledge and
wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has
prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
To the extent that the Qur'an relates the reception of divine love with acquisition of
certain qualities of heart and conduct (even if that relation is not of simple cause and
effect), we can say that according to the Qur'an divine love is purposive, for qualities can
become relevant only for serving a purpose. Thus God's love should not be thought of as
simply a sentimental person-to-person relationship, but a creative force which operates to
realize an End.
The Coming of the Prophet as the Supreme Act of Divine Love
One objection against the Islamic conception of God's love is that it does not present
us with some great expression in history of divine love which can in turn evoke the
response of love in man towards God. For example, one writer (John Gilchrist) states:
"Indeed the Qur'an often appeals to that which is visible in nature as a proof of God's
existence and character... But apart from this the Qur'an tells really nothing of the
depth of God's love towards men outside of that which can be discovered in nature. It
does not disclose any great act of love in the history of God's dealings with men which
should cause the response of heartfelt love towards him in return. To put it in a
nutshell, there is no definite expression of love in the the heart of God towards men in
the Qur'an. No proof of deep affection towards mankind is given at all".
The writer has in mind here the Christian belief that God manifested His love by
coming as a man and being sacrificed for the sins of man, and is noticing a lack in
Islam of the idea of a similarly dramatic manifestation of divine love. Now while it is
true that there is no place in Islam for anything like the idea of the necessity of God
becoming man and being slaughtered to show His love, the idea of a great act of
divine love in history, for the whole of humankind is present in Islam. In one
significant verse the Qur'an presents the coming of the Prophet of Islam as just such
an act :
"And We have not sent you (O Muhammad) except as an act of love (rahmah) to all
the worlds."(21:107)
The love of God alluded to here -rahmah- is, as we saw above, God's universal love, one
that is said in the Qur'an to embrace everything (40:7). Out of this love for His creation
(or all the worlds) and in particular all humankind, God sent the Prophet Muhammad.
This act is the greatest initiative of God's universal love: the Qur'an does not describe any
other single divine act as "rahmah to all the worlds". The act is a perpetual one: it
continues through the words of the Qur'an and the example of the Prophet. People can
respond to this divine initiative by opening their hearts to the words of the Qur'an and by
following the revelatory example of the Prophet.
If they do so, greater blessings will follow; in particular God will receive them in His
more special, warmer love - hub or wudda (see Qur'an 3:31; 11:90 which have already
been quoted above.)
This act of divine love works to reconcile all humanity with God and bind them
together in a close relationship of love through the educative and inculcative effect of
miraculously chosen words that are still accessible to everybody; and often a
relationship built on the basis of proper education is far more secure than one based on
a totally incomprehensible mystical belief founded on a myth.
According to Islam, God's love and mercy have always been available to him, from
the creation of Adam through his rise to consciousness until the Last Day for
humanity in this temporary, yet purposive, existence. But man can fall out in sin and
when he does so he is like a person in a ditch who needs a rope to hold on to and get
out. Often people are not aware that they are in a ditch of sin. But God shows His
mercy and sends down His revelation, which not only makes people aware of their
situation, but also provides a rope to hold on to and get out of that situation. God has
been so merciful that He has been sending such revelations in all ages and among
ALL nations.Our age is the final age in which He has sent the Prophet
Muhammad as grace to all the worlds. In its nature the coming of the Prophet
Muhammad is not different from the expressions of divine love through earlier
revelations but in its scope it is the greatest such expression.
Suffering does come into the Islamic picture of prophetic work but in the following
way: the primary function of the prophets is to point to "the signs of God" which
enable man to turn to God; educate him and incline him towards good actions and turn
him away from bad ones; and enable him to receive God's forgiveness and grace. This
is a work that meets resistance from the very people whom the prophets want to lead
to their Lord and to their salvation, and as a result the prophets have to struggle and
suffer; some of them even had to die for their mission. Their suffering or death is for
the sake of others, but it does not by itself lift the burden of people's sins. It is their
whole work - teaching and example, of which patient suffering for others is a part that has the effect of leading people to God and to salvation.
In Islam, God does not and need not become what He is not - a man - to show His
love. Just as a man who loves dogs, cats or horses need not become one of these
animals to show his love for them but can in other ways effectively demonstrate to
them any amount of his love, so also God Almighty can and does show His great love
to man without becoming man. Indeed in true love, it is essential, as it is often
observed, that both partners maintain their identities. For one partner in love to try to
assume the identity of the other is the sign of extreme insecurity such as is not
consistent with love and for him to want the other partner to become like himself is
not love of the other person but of himself. In the Islamic conception of love between
man and God the two maintain their identities. Man remains fully man a created
being, and God remains what He is and the love between them is not worse for
that.
Assurance of Salvation in Islam
From the manifestation of divine love in history, let us move to consider its
manifestation in the hereafter: forgiveness and final salvation. Some people often
contrast the Islamic position on this subject with that of Christianity by pointing to the
following two differences:
a) In Islam salvation comes by the efforts of the Muslim in observing a code of law,
whereas in Christianity it is given as a free gift to Christians; and
b) During his life a Muslim has no assurance of salvation, whereas a Christian already
has the certainty that they will have salvation.
In Islam, man's own effort is not at all decisive for his salvation in the sense that the
salvation is not regarded as the sole result of that effort. This point is emphasized in
the
famous hadith in which 'Ayesha is told by the Prophet that none can enter paradise
except by God's grace and when she asked him if this applied to him as well, he
answered that it did. For a Muslim this one fact that even the Prophet Muhammad, the
best of all beings after God, is dependent on God's grace emphasizes the significance
of that grace for salvation as forcefully and effectively as the entire theology of the
Cross may do for a Christian.
The tradition just alluded to emphasizes the role of divine grace after a person has
attained faith and done his best, but as we noted above, the Qur'an also teaches that
the establishment of a relationship with God, acquisition of faith and of good
qualities and conduct are themselves gifts of divine grace that people who are to
be saved receive.
Thus in Islam man is saved by two acts of divine grace:
one by which he acquires faith and the type of qualities and conduct which God loves,
and the other by which any shortcomings, misjudgments or sins are forgiven and he is
rewarded with paradise.
The effort that the Muslim exerts in the way of doing good and obeying the Islamic
Shari'ah or law is not, according to the Qur'an, an act of sheer will on the part of the
Muslim but is a natural result of his character, the type of heart and mind that he acquires
as a result of the first act of divine grace. That is why much of what the Qur'an expects
the faithful to do or not to do is stated not as commandments -- you shall or shall not do
this -- but as descriptions of the characteristics of the faithful - believers are those who do
or do not do such and such. Moreover, in the Qur'an a code of law and adherence to it is
not in the forefront. It is rather faith, a relationship with God, and doing of good deeds
('aml saleh) that are generally mentioned in Qur'anic promises of salvation (see the
passages quoted below). But clearly a code of law is a necessary element in every
religion like Islam which organizes a community.
The view that divine grace is decisive for salvation and that man's efforts in the way of
good and the acquisition by him of good qualities is part of the workings of that grace,
inevitably leads to the idea of predestination, as expounded in many traditions such as
the following:
"Verily God created Adam and then rubbed his back with His right hand and took out
a progeny from him and said: I created these for Paradise and with the actions of the
inmates of Paradise which they will do. Afterwards He rubbed his back with His hand
and took out a progeny from him and said: I created these for Hell and with the actions
of the inmates of Hell which they will do." (Bukhari)
This, of course, raises the question of why God's grace and salvation is given to some
but not to others. This question is related to the problem of evil. It arises in every
religion, since there is found in every religion [which are basically remnants of a
prophetic teachings, who brought earlier versions of Islam - commitment to God to
live in peace, or being in a harmonious submission to God's will and natural moral
laws] the idea, in one form or the other, that God does not treat all people in the same
way and that it ultimately depends on God how He treats His creatures. There is
really no answer to the question. It relates to the deepest mysteries of existence
which we cannot solve, at least not in our present existence. One phenomenon we can
reflect upon is that every person has been given a free will to choose between right
and wrong, evil and good, but nevertheless it's a deep and difficult subject and since
we cannot answer the question, hadith advises us not to enter into any arguments
about it.
We now discuss the question of what kind of assurance of divine forgiveness and
salvation Islam brings to humankind. In this regard we can state from the outset that
the Qur'an rejects the idea of salvation - popular in all religions but given a more
official position in some brands of Christianity and Judaism -- which begins by
defining a group of people in some mechanical way -- e.g. as all those who undergo a
ritual trip in the water, or agree to profess a system of dogmas or adhere to a code of
law -- and then promises salvation to all members of that group while declaring the
rest of humankind to be doomed. The Qur'an rather indicates, and attempts to
inculcate, certain attitudes, qualities and a stage of spiritual development and promises
salvation to all those who have attained those attitudes, qualities etc; at the same time
it indicates certain other attitudes, qualities etc. and warns those who possess them of
divine punishment. The following passages give a fair idea of the basic attitudes and
qualities of those who are assured of salvation:
"Verily those who say our Lord and Supporter (Rabb) is God and thereafter stand
firm (in their faith in God) - no fear need they have, and neither shall they grieve.
They are destined for paradise, therein to abide permanently as a reward for what
they did." (46:13-14)
"And they (the Jews and the Christians) claim, none shall enter paradise unless
he be a Jew or a Christian. Such are their vain thoughts. Say, produce your
proof, if you are truthful. Nay, but whosoever surrenders his self to God and is a
doer of good, shall have his reward with his Lord; and all such need have no fear
nor shall they grieve." (2: 111-112)
[Note that the Qur'an first mentions "whosoever surrenders his self to God" then "and is a
doer of good". Doing good deeds is a natural consequence of "surrendering one's self to
God" since as the 'self' (nafs; soul). As it journeys through this life (a maturation ground
for it), by surrendering to the Reality, it not only becomes in harmony with the Divine
Laws, it also becomes aware of those deeds that are harmful to its development and those
that are good. As it continues onwards in its journey to reach higher levels of
consciousness, it also becomes natural for it to do good deeds as they provide the
boundaries within which it has the maximum chance of developing.]
"Behold, surely, those who have close relationship with God (lit. are friends of God)
- no fear need they have, nor shall they grieve - those who have attained faith and
have been mindful of God. For them there is the good news (of peace and
contentment) in the life of this world and in the life to come - nothing can alter the
promises of God - this is the triumph that is supreme I" (10:62-64)
"Surely those who have believed (in the Prophet Muhammad) and the Jew, the
Sabians and the Christians - any who have faith in God and the Last Day and do
good - on them shall be no fear, nor shall they grieve." (5:69)
[this verse universalizes the promise of salvation. What this verse is suggesting is that
God does not go by the 'religious labels' that we have put on ourselves and gives
salvation only to those people who identify themselves with the group carrying a
particular label. Rather, anyone, no matter which group they belong to, is being offered
God's mercy and promise of salvation, and is capable of accepting it.
The Qur'an states in another ayât that every soul that is born is born in it natural
predisposition. Since every soul has come from God, it must have first met Him and
knows it.
As a matter of fact, another ayât in the Qur'an states that God once recalled all souls
and asked them who their Lord was and everyone responded by saying that it was
Him. This suggests that the awareness of the Reality is already built into our
consciousness. However, after a person has been born into this existence which is also
of a physical nature that provides another dimension for the development of the 'self'
(soul), as he grows, he is influenced by external factors: parents, society, books he
reads, etc. And, they all have an influence on his thinking and shaping of his beliefs.
Through this period of development, his beliefs about God may get corrupted. Hence a
divine revelation is needed to remedy that situation. Now, what if, the true revelation
of God does not reach a person, who has developed a corrupted awareness of the
Reality, in a meaningful and comprehensible form? Well, that's precisely why we
should not judge anyone in this life, and should leave this matter to God Alone. Only
He knows the secrets of one's heart. We don't know how the revelation of God has
reached a person and what his level of intelligence and ability to comprehend is.]
"And to God belongs all that is in the heavens and on earth, so that He rewards
those who do evil according to what they did and rewards those who do good with
what is best - those who avoid great sins and shameful deeds (falling may be into)
only small faults; verily your Supporter and Lord is generous in forgiving. He
knows you when He brings you out of the earth and when you are hidden in your
mother's wombs. Therefore justify yourselves not. He knows best who it is who
guards against evil."' (53:32)
"Verily God does not forgive if one associates others with God (in his allegiance,
love and devotion to Him) but He forgives whom He pleases for sins other than
that, for, one who associates other gods with God has indeed strayed far, far
away." (4:116; cf. 4:48)
['He forgives who He pleases', when examined within the context of the Qur'an does not
mean that He is 'random' about it. Rather, it is done through specific divine laws, and He
is all-Wise, all-Knowing, and Merciful.
Punishment of some souls does not mean that He is not Merciful. He has a global view
of all existence in all dimensions and phases -- including the Hereafter, which is in a
non-time zone and is, therefore, eternal and permanent.
Our view is extremely local and narrow. Compare to His view, our view is simply
negligible. It's like when we mow our lawn, trim grass, get rid of weeds, we have the
benefit and the health of the over-all existence of our little garden in our mind. We
know what plants (weeds) are dangerous to the existence of other plants and grass. We
know if we didn't mow and trim our lawn and get rid of the weeds, it would not only
look ugly, but the neighbors are sure to complain about it and will consider us a very
sloppy and unkind (to the plants and grass) person.
However, one small piece of grass that has been cut does not have the view of the
garden we do. It only knows of its own existence or the grass blades around it, and is
only concerned with its own existence and interests. It's very selfish. If it were to
given consciousness and ability to speak, it would surely complain why it was
trimmed or cut. If it were a weed, it would complain why it was denied the
opportunity for further growth. It would surely consider us a very cruel person who
has no mercy and love for it. Even its neighboring plants would consider us very evil
that we got rid of their 'friend' weed. They don't know it could have harmed them as
well. But, since our view of our garden is much more global and its overall health and
beauty is our concern -- and we certainly love our garden and its plants, we can not
allow a weed to grow wildly and not trim the grass.
Similarly, punishment of some people in the Hereafter does not mean that God is not
all-Merciful, since our view is like the view of a blade of grass, in reality, even
smaller.]
The last verse talks of forgiveness after a person dies without due repentance and
reform. During one's life, however, every sin can be completely washed away after a
person duly turns to his Lord in sincere repentance:
Say, "O My servants who have transgressed against your souls! Despair not of the
grace of God, for God forgives sins, all of them, for He is much forgiving, most
merciful." (39:53)
[Muhammad Asad comments on this verse: "Sc. 'whenever the sinner repents and turns to
Him': Cf. for instance, 6:54 -- 'Your Sustainer has willed upon Himself the law of grace
and mercy -- so that if any of you does a bad deed out of ignorance, and thereafter repents
and lives righteously, He shall be [found] much-forgiving, a dispenser of grace'; or 4:110
-- 'he who does evil or (otherwise) sins against himself, and thereafter prays to God to
forgive him, shall find God much-forgiving, a dispenser of grace'. "]
From the passages quoted above we see that the Qur'an does not see membership in
any particular group as either essential or enough for salvation. In fact it criticizes the
Jews and Christians for such a view of salvation. It makes its promise of salvation not
for those who bear certain labels but for those who have certain type of attitudes,
qualities and conduct, e.g. make God the sole object of their deepest devotion,
allegiance and trust, have a submissive attitude toward His signs [in order to be in
equilibrium with the Divine law], believe in the hereafter, do good and avoid doing
things that are generally recognized to be sinful and shameful. While the guarantee of
salvation is given in the Qur'an only to such people, the possibility of salvation is open
to all those who do not commit shirk. [i.e. do not elevate anyone to the level of the
Reality in their devotions to Him, for this is the height of one's arrogance and
conscious deviation from the path of Unity.]
Since total assurance of salvation is only for those who have firm faith in God and the
Hereafter [i.e., conviction that one came from God and one is returning to Him in the
eternal non-time, non-space dimension, where one will face reckoning and final
destination of one's 'self' will be decided, which will be based upon the 'state' the self
is at when leaving this existence that is within the confines of the physical body given
as a vehicle for the 'self' to grow in consciousness], have an inner relationship of love
and obedience with God [i.e., the self is in alignment with the natural laws created by
the Reality that brings peace and harmony to the self as it is in equilibrium with God's
will], and possess good qualities of heart and conduct, it is difficult in general for us
mortals to say of any particular individual whether he is saved or not. For the state of a
person's heart and his whole worth cannot be known to us with certainty. [only God
has that knowledge with utmost certainty, and He is Merciful and oft-Forgiving] There
is also the unknown future: a person judged to be bad now may turn out to be very
good later on and vice versa. Moreover, the relative value of a person's deeds cannot
be determined by us a single deed of love performed by a man in private, with only
God watching him, may outweigh all the bad things that we may have seen him doing,
and conversely, private conduct of another man may make worthless many of his
public virtues. For these reasons a Muslim is very cautious about making any
categorical statement about the ultimate fate of specific individuals, including himself.
He never presumes himself to be a soul already saved but humbly leads his entire life
in a state of mind that lies between hope and fear. To abandon either hope or fear is
considered a sin by him. Thus the assumption made by some people that during this
life a Muslim does not feel completely assured of salvation is valid but this neither
because the Muslim believes in an arbitrary despotic God, nor because Islam is
unclear about what is needed for salvation. Rather a Muslim's hopeful uncertainty
about his final salvation arises out of the difficulty on the part of human beings of
judging with complete certainty whether a man has what is needed to be saved.
The Relationship Between Man and God
Some people assert that the Islamic God is a very impersonal God with whom a
believer never gets to develop a close relationship. There is no truth whatever in this
assertion.
In Islam a believer's relationship with God begins with a consciousness of God who is
always present. It starts with remembrance of Him (zikr); it is inculcated and
maintained by acts of devotion such as the regular daily prayers (salah), pilgrimage to
Makka, fasting and reciting on rosary the praises of God (tasbih). When a person
becomes conscious of His ever-presence, he turns for His support and help whenever
he needs some, which is often. He is fully assured that God hears him when he calls
upon Him. [It is like a constant and direct connection between the self and the
Reality].
In the Qur'an God says:
When My servants ask you concerning Me, I am indeed close to them: I listen to the
call of every supplicant when he calls on Me. (2:186)
Just as God listens to his calls, man is expected to, and true believers do, listen to what
God has to say to him:
Let them (My servants) also with a will listen to My call, and believe in Me that they
may walk in the right way (2:186).
The believer acknowledges with thankfulness (shukr) the innumerable gifts he receives
from his Lord and Supporter whether in answer to his Supplications or otherwise.
Likewise God acknowledges with appreciation (shukr) any good that the believer does
(2:158, 42:23). This reciprocality of ijabah (heeding the call) and shukr (thanks) in the
relationship between man and God is characteristic of the Qur'anic conception of that
relationship. Like ijabah and shukr, zikr (remembrance) is also reciprocal. God says to
humankind in the Qur'an: "Do remember Me (as) I remember you" (2:152). And, of
course, love is also reciprocal. In 5:54 God is said to be looking for a community of men
who love Him and whom He loves. These and other passages clearly show that in the
Qur'an the relationship between man and God is meant to be a very close and personal
one.
In Hadith, where we often find Qur'anic ideas elaborated, the personal character of the
relationship between man and God is depicted forcefully in many traditions. For
example:
(a) The Prophet is reported to have said: "The love of God for His creatures is seventy
times greater than that of a mother for her child".
(b) "If one goes one step towards God, God comes two steps towards such a one; if
one goes walking towards God, God comes running to him." [so here we see that it's
the 'self' that needs to use its free will to take the initiative. This is part of its
development and ascend in this existence.]
(c) When a sinner repents God is overjoyed. One tradition likens God's joy to that of a
man who was traveling alone in a desert on a camel. He sleeps for the night and when
he gets up he finds his camel missing. He searches for his beast for hours, during
which time the sun warms up the desert and thirst and hunger bring the man close to
extinction. Finally, he becomes exhausted and gives up the search; but just then he
sees the camel walking towards him with all the water, food and other provisions. The
happiness of God when a sinner returns to Him is like the happiness of this traveler at
the moment when he sees his lost camel (Muslim sahih reproduced in Mishkat alMasabih, Book IV, chap. 3).
(d) In another tradition God is represented as saying:
"Nothing brings men near to Me like the performance of that which I made obligatory
upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer
to Me until I love him. When I have bestowed My love on him, I became (as if) his
hearing with which he hears, his sight with which he sees, his tongue with which he
speaks, his hand with which he grasps, and his feet with which he walks"(al-Bukhari,
Sahih, Riqaq, 38, reproduced in Mishkat al-Masabih, Book 9, chap.2).
The Qur'anic verses and prophetic traditions cited above show -- and there are many,
many more such verses and traditions -- that there is no justification in the criticism
that the Muslim God [and there's only one Reality, Muslims worship the same God
that is the God of Adam and Abraham.] is a very remote Being, incapable of showing
a warm personal love to His creatures.
Dignity in Slavery
At this point we may also mention the Muslim attitude of a slave ('abd) before God as
the Master, to which the some people often refer in a derogatory way. But the relation
of a slave can be only derogatory between man and man and not between man and the
merciful, kind and loving Lord and Supporter of the Universe. In his attitude of a slave
before God a Muslim finds dignity, not degradation, for this one slavery frees him
from all others -- the slavery to desires (45:23; 25:43) and to religious leaders (9:31)
and the worship of idols and deified human beings (3:78-80). Nor does a Muslim's
slavery to God have anything of the implications read into it by these critics, namely
that as a slave the Muslim, or man generally, has no worth before God. Quite the
contrary, man is described in the Qur'an as God's khalifa, representative or vicegerent,
in the material universe (2:30) who bears a unique amana (trust) from God, one that
nothing else could bear (33:72). In the one concept of khalifa (vicegerency of man) the
Qur'an gives an idea of man's worth upon which it does not seem possible to improve
without collapsing the distinction between God and man. [Making man khalifa gives
him the highest possible honor that can be bestowed upon a creature of God.]
Descriptions of Allah
The Qur'an, however, attributes to Allah (Subhanahu Wa Ta'ala) certain descriptions like
for instance:
The Beneficent is firmly established on the throne.( 20:5 )
Everything will perish except his Countenance.( 28:88 )
That you are brought up under my eye.( 20:29 )
Allah's hand is above their hands.( 48:10 )
The heavens are rolled in his right hand.( 39:67 )
One whom I created with my two hands.( 38:75 )
And the like. How can we understand these descriptions? Does Allah (Subhanahu Wa
Ta'ala) have organs similar to ours? These and other verses in the Qur'an are part of what
is called allegorical verses in the holy book whose real meaning only Allah (Subhanahu
Wa Ta'ala) knows. This is referred to in the following verse:
It is He who has sent down to you the book, in it are verses of established meaning, they
are the foundation of the book while others are allegorical. But those in whose hearts is
perversion follow what is allegorical in it seeking discord and attempting to interpolate it.
No one, however, knows its real interpretation except Allah. Those who are firmly
grounded in knowledge say: we believe in it; each is from our lord. No one will
remember except those who have reason.( 3:7 )
Based on this verse and following the injunctions of prophet Muhammad p.b.u.h. Early
scholars including leaders of the major four schools of thought took the following
attitude. They said: we believe in these descriptions of Allah (Subhanahu Wa Ta'ala) but
leave the knowledge of their reality to Allah (Subhanahu Wa Ta'ala). We should abstain
from interpreting them on the lines of similar descriptions ascribed to humans; this is
simply because as prophet Muhammad p.b.u.h. Warned us: think of Allah's creation and
never think of Allah, for you will never appreciate him as he deserves.(6) also Muslim
scholars said that whatever we think of Allah (Subhanahu Wa Ta'ala), he is totally
different from what we think about him. In sahih Muslim Abu Hurairah said: people will
continue to argue and dispute until it is said: this is the creation of Allah who created
Allah? Whoever finds anything like this let him say: i believe in Allah.(7) we glorify
Allah (Subhanahu Wa Ta'ala) from the imagined description that might come to our
minds. This is because it is impossible for Allah (Subhanahu Wa Ta'ala) to be similar to
mortals. Commenting on the verse that says:
The Beneficent is firmly established on the throne.( 20:5 )
Ummu Salama wife of prophet Muhammad said: it is not possible to imagine how, but
the divine establishment on the throne is not unknown; faith requires that we accept this
without any questions for denying it borders on disbelief. The same attitude is adopted by
early scholars like Imam Malek and many others. Prominent scholars even today have the
same conviction. Another group of scholars, however, tend to interpret these divine
attributes in such a manner that becomes the glory of Allah (Subhanahu Wa Ta'ala)
although they warn against taking them to be literally equivalent to human qualities. One
example of their approach is their interpretation of verse 75 chapter 38 where they took
the two hands of Allah (Subhanahu Wa Ta'ala) to be only for confirmation and to assert
Allah (Subhanahu Wa Ta'ala)'s care of his slave Adam.
In addition to the above two approaches the closer of which to Islamic creed is the former
although the latter is not excluded, there were some perverted attitudes influenced by
alien philosophies like the Greek and other philosophies. One claimed that all these
descriptions are identical to human ones. Another group gave incarnate descriptions of
Allah (Subhanahu Wa Ta'ala) while a third group went to the other extreme and denied
all description of Allah (Subhanahu Wa Ta'ala). These groups died in the bud; and the
only ones that remained to exist are the first two which are very close to each other. The
Qur'an gives us a conclusive answer when it says about Allah (Subhanahu Wa Ta'ala):
Nothing is like Him and He is the Hearer, the Seer. ( 42:11 )
Based on this verse we can safely confirm these descriptions but we do not compare them
to any others. Rather we believe in them and accept them as they are.
Allah (Subhanahu Wa Ta'ala) does not perish:
Every soul will taste of death; and you will be paid your wages on the day of judgement.
Whoever is removed from the fire and is made to enter paradise, he indeed is triumphant;
and the life of the world is but comfort of illusion. (3:185 )
One God in Heaven and Earth:
And He it is who is in heaven is God, and in the earth God; and he is the Wise, the
Knower. And blessed be he unto whom belongs the sovereignty of heavens and earth and
what is between them and with him is the knowledge of the hour; and to him you will be
returned. And those unto whom they cry instead of him possess no power of intercession,
save them who bear witness to the truth in a state of knowledge. If you ask them who
created them, they will surely say: Allah. How then are they turned away?( 43:84-88 )
Allah (Subhanahu Wa Ta'ala) is the only lord of all:
Lord of the east and the west, there is no God save him. So choose him alone for your
defender. (73:9 )
A conclusive verse about Allah (Subhanahu Wa Ta'ala) is the one towards the end of
chapter two that says:
Unto Allah belongs whatsoever is in heavens and whatsoever is in the earth; and whether
you reveal what is in yourselves or conceal it Allah will bring you to account for it. He
will forgive whom he will and he will punish whom he will and Allah is capable of all
things. The messenger (Muhammad) believed in that which was revealed to him from his
Lord and so did believers. Each one believed in Allah, His angels, His books and His
messengers; and they said: we heard and we obeyed. Your forgiveness our Lord. Unto
You is the journeying. Allah tasks not a soul beyond its capacity. For it is that which it
has earned and against it is that which it committed. Our Lord! Condemn us not if we
forget or err. Our Lord! Lay not on us such a burden as you did lay on those before us.
Our Lord! Impose not on us that which we have not the strength to bear. And pardon us,
forgive us and have mercy on. You are our protector. So grant us victory over
disbelieving folk. ( 2:284-286 )
The ninety nine attributes:
Prophet Muhammad p.b.u.h. Said: "Allah has ninety nine names one hundred minus one,
whoever counts them will enter paradise".(8) the Qur'an also confirms this fact:
Unto Allah belong the most beautiful attributes, appeal to Him through them; and leave
the company of those who blaspheme his names. They will be requited what they used to
do.( 7:180 )
And again:
Allah: there is no God save Him. His are the most beautiful names.( 20:8 )
So according to these statements and verses of the Qur'an what are the ninety nine names
of Allah (Subhanahu Wa Ta'ala)? They are mentioned in the Qur'an. We already quoted
the greatest verse in the Qur'an called the verse of the divine chair 2:255. Sometimes the
Qur'an mentions a number of these divine names together. Sometimes a couple of them
conclude some verses of the Qur'an and this happens very often in the holy book.
Numerous verses are concluded with two attributes of Allah (Subhanahu Wa Ta'ala) that
are appropriate to the context and the theme of the verses. If the context is one that extols
the power and wisdom of Allah (Subhanahu Wa Ta'ala), then the conclusion is thus: and
he is the mighty, the wise. If the verse speaks about forgiveness and mercy, then the
conclusion is thus: and he is the all-forgiving, the merciful and so on and so forth. Most
of the time many verses are concluded with two attributes; and very rarely with one.
Before we review the ninety nine names or attributes of Allah (Subhanahu Wa Ta'ala) let
us quote a few verses that mention several divine names. In chapter 59 we read:
He is Allah, than whom there is no other God; the Knower of the unseen and visible. He
is the Beneficent, the Merciful. He is Allah, than whom there is no other God, the
Sovereign Lord, the Holy One, the Peace, the Keeper of faith, the Guardian, the Majestic,
the Compeller, the Superb. Glorified be Allah from all that they ascribe as partners (to
him). He is Allah the Creator, the Evolver, the Fashioner. His are the most beautiful
names; and He is the Mighty, the Wise.( 59:22-24 )
Now that we have reviewed some divine attributes, let us enumerate the ninety nine
names that any one who counts them and believes in them will enter paradise.
Allah is: the Beneficent, the Merciful, the Sovereign, the Holy One, the Source of Peace,
the Guardian of Faith, the Overwhelming, the Mighty, the Irresistible, the Supreme, the
Creator, the Evolver, the Fashioner, the Ever Forgiving, the Subduer, the Grantor of
Bounties, the Provider, the All-Knowing Judge, the All- Knower, the Withholder, the
Extender, the Abaser, the Exalter, the Honourer, the Humiliator, the All-Hearer, the AllSeer, the Arbiter, the Justice, Beyond All Comprehension, the All-Aware, the Most
Forebearing, the Glorious, the Oft- Forgiver, the Most Thankful, the Mot High, the
Greatest, the Guardian, the Saviour, the Holder of Careful Accounts, the Majestic, the
Generous, the Watcher, the Rresponder, the All-Eembracing, the Wise, the Most Loving,
the Owner of Glory, the Resurrector, the Witness, the Truth, the Most Trusted One, the
Powerful, the Steadfast, the Patron, the Praiseworthy, the Keeper of All Statistics, the
Beginner of Creation, the Restorer of life, the Giver of life, the Causer of death, the Ever
Living, the Self Subsisting, the Founder, the Deserver of all Praise and Honour, the One,
the Eternal Absolute, the Capable, the Omnipotent, the Forwarder, the Giver of Respite,
the First, the Last, the Manifest, the Invisible, the Protector, the Most Eminent, the
Source of All Good, the Acceptor of Repentance, the Punisher, the Pardoner, the Most
Kind, the Owner of the Universe, the Lord of Majesty, Bounty and Honour, the Just, the
Gatherer, the Self Sufficient, the Giver of Wealth, the Preventer, the Harmer, the Giver of
Profit, the Light, the Guide, the Orginator, the Everlasting, the Inheritor, the Most
Upright, the Most Patient.
These are the important divine names agreed upon by many scholars based on the Qur'an.
It is not enough, however, to enter paradise just to count the ninety nine divine attributes
mentioned earlier, but one has to believe in them seriously and to manifest his belief in
pious actions. So it is not simply a lip service to them; but rather the sincere commitment
to these attributes that brings salvation and bliss.
There are also other names of Allah (Subhanahu Wa Ta'ala); some scholars counted more
than two hundred as Imam al-Qurtubi says in his Qur'anic interpretation volume 7 page
325. One may notice some similarities in the names, or may even claim the existence of
repetition among them. This is not the case. It is only the difficulty to translate their
meanings that might give this wrong impression.
I remember once an argument between a Muslim scholar and a Christian priest. The latter
imagined that he caught something against Islam when he said: you blame us for saying
that god is a trinity while you have ninety nine gods. The Muslim scholar laughed and
then said: don't confuse between attributes or names of the one god, and the trinity which
is three persons. These attributes describe the only one god in his capacities, qualities and
actions. They all refer to the same god, the one divine being.
Some perverted people evolved some so-called miracles around number 19. They said
that it is composed of two simple numbers, namely 1 which is the first simple number.
Thus they claim that it refers to god being the first, and 9 which is the last simple number,
thus, according to them it refers to god as the last. Based on these claims they said that
this number refers to Allah (Subhanahu Wa Ta'ala) the first and the last and they thus
claim that it is the foundation of the Qur'an. They then took one more step and said that
the first verse in the Qur'an which occurs at the beginning of every chapter of the holy
book namely: in the name of Allah, the beneficent, the merciful is composed in Arabic of
19 letters. Then they began to make baseless conclusions. They even reached the extreme
and said that the day of judgement will take place after more than 250 years or so and
their leader finally declared himself a messenger of Allah (Subhanahu Wa Ta'ala)! The
fact of the matter is that the whole theory falls to ashes when we confirm that the said
verse on which they based their theory is, in fact, 21 letters and not 19. The Qur'an or
god, for that matter, does not need these baseless claims. He is enough for believers and
his book the Qur'an, introduces him without the need of any further theories.
God is not Muhammad:
Some non-Muslim writers call Muslims Muhammadans and Islam Muhammadanism as
an analogy of Christianity called after Jesus Christ, Buddhism called after buddha etc.
Muslims do not worship Muhammad or any other. Their only deity is Allah (Subhanahu
Wa Ta'ala) the god. Muhammad was nothing but the trusted conveyer of Allah
(Subhanahu Wa Ta'ala)'s message. The most honourable title given to Muhammad in the
holy Qur'an is that he is the slave and messenger of Allah (Subhanahu Wa Ta'ala)
almighty. He himself warned his followers not to raise him above his human status. He
said: only say i am the slave and messenger of Allah.(9)
Another important distortion that has to be clear is the claim that the Qur'an is the word
of Muhammad. Time and again the Qur'an asserts that it is the revelation of Allah
(Subhanahu Wa Ta'ala). The Qur'an says:
And if he (Muhammad) had invented false sayings concerning Us, We would assuredly
had taken him by the right hand; and We would have then severed his life artery.( 69:4446 )
About the Qur'an we read in the same holy book:
It is the revelation of the Lord of the Worlds; the Honest Spirit descended with it unto
your heart (Muhammad) so that you may be one of the warners, in a clear Arabic tongue.(
29:192-195 )
Muhammad p.b.u.h. Was not the first but the last messenger of Allah (Subhanahu Wa
Ta'ala). A series of prophets before him were sent by Allah (Subhanahu Wa Ta'ala) to
different people at various times conveying the same message of Allah (Subhanahu Wa
Ta'ala). The problem of some people is that they do not understand the position of
prophets. On the one hand these prophets were not self appointed individuals who
claimed divine descent but they were chosen by Allah (Subhanahu Wa Ta'ala) based on
their piety and righteous deeds. And as all previous messages were changed or lost,
Muhammad, the praised one, was sent by Allah (Subhanahu Wa Ta'ala) with the last
message to the worlds. He is the last messenger simply because his message is the
culmination and completion of all previous messages. That is why Allah (Subhanahu Wa
Ta'ala) preserved the Qur'an. The holy book Muslims have today is exactly the same
book revealed to Muhammad p.b.u.h. Over fourteen centuries ago. Why then should we
have another message or another prophet?
To conclude, this is how Allah (Subhanahu Wa Ta'ala) is described in the Qur'an the
word of Allah (Subhanahu Wa Ta'ala) to all the worlds. It is time to listen to Allah
(Subhanahu Wa Ta'ala) and believe in his word that shows us the way to him and to
salvation. This booklet is just an attempt to guide the fair minded people to Allah
(Subhanahu Wa Ta'ala) the Almighty the Only Lord.
KNOW YOUR LORD
acc. to `Ali bin Abi Tâlib (kAw)
[On the subject of knowing the Lord of the universe], al-Nu`mân bin Sa`ad said: "I was in
the city of Kufa, visiting the Prince and Commander of the Believers, `Ali bin Abi Tâlib,
when Nawf bin `Abdullâh came to see him and said: 'O Amir al-Mu'minîn, there are forty
Jews at the door requesting to see you.' 'Ali replied: 'Let them in.' When the visitors stood
before him, their spokesman said: 'O `Ali, describe to us your Lord who is in the heavens,
how is that, how was He before, when was He; and what is He.
Ali immediately straightened up his sitting posture, and he replied, 'Hearken to me and do
not worry! You need not to ask anyone else beside me about this subject! `Ali then
added:
'My Lord was there first, and nothing ever existed besides Him. He did not
commence from what or was intermingled with what! His attributes cannot be fixed or
limited. He is not an apparition that can be pursued or delimited, nor is He veiled to be
contained. He did not issue from what was not, and thus He is not an occurrence.
Exalted and most glorious is the Creator and Maker of everything, Lord of the
universe, Whose divine majesty is most awesome and beyond having to explicate His
essence to His creation, and instead, we say (as He described Himself, Qur'an 57:3)
that He was there from the beginningless beginning, and He is the eternal without end.
He is not subject to changes, nor is He affected by what He causes to change.
How can He be described by an occurrence He created, and how can His divine being
be limited to the best fathom of the greatest rhetoricians of all times. He did not
emerge from something else that can lead one to assume His manifestation, nor did He
emanate from anything else that brought Him into being. He is without how, and He is
closer than one's jugular vein, and yet, He is beyond description in the widest
perceivable realms.
Not a single glaring of anyone of His entire creation combined is ever hidden to Him,
nor the sequence of any uttering or a sound is ever veiled to Him or is unperceived by
Him, and neither is a single progression of any toddler obscure to His divine
knowledge, and nor is the stretch of the tiniest step taken by any of His creation in a
dark gloomy night, or at any depth or layer of this world not visible by Him. The
brilliant moon in its fullness does not veil His magnificent effulgent presence, nor can
the radiant sun and the full gamut of its rays brighten and make His presence more
luminous. The orderly changing stretches of the nights and what they bring, and the
prolongation and shortening of the daylight hours are within His knowledge, for He
alone has the knowledge of what He wills to exist, and the wisdom behind their
alterations.
He is the omniscient Lord Who is full of knowledge of every space, time, sequence,
duration and term. The time allotted for the existence of His creation is predetermined
solely by Him, and boundaries are not His attributes. He did not create things from
preexisting matters nor from elements that were known before Him; rather, He created
everything from inception, He made their nature perfect for their respective needs, and
He fashioned everything and rendered it its best complementary form. Exalted is He in
His glory, for there is nothing that can prevent or limit His reach, nor can anything
interfere in His will. He does not benefit from the obedience of His creation, and He is
swift in answering their prayers. The countless myriads of angels in the heavens as
well as the two earths are subservient to Him.
His knowledge of the annihilated beings and past souls is as intricate as His
knowledge of the ever-expanding universe and changing lives. His knowledge
encompasses everything in the highest heavens and what is in the deepest layers of the
earth. He knows everything. He distinguishes the multitude of sounds He created, and
each of them stands distinct from the others before Him. Languages do not preoccupy
Him. He is the All-Hearing Lord and without the extremities of a body, and He alone
manages the entire universe, and He is the All-Seeing Lord, the Living, and the sole
Sustaining power behind the entire existence. Glory be to Him, He spoke to Moses
with words without the need for limbs or tools, nor lips nor through the vibration of a
uvular sound. Exalted is He beyond ascription of mechanical attributes. He who
alleges that our Lord is limited is indeed ignorant of the Creator who is worshipped in
the heavens and on earth. The one that imagines Him contained within boundaries will
live his life confused and mixed up.
Instead, it is God Almighty, Allah , who encompasses everything. Therefore, if you
are troubled, and if you have gone to the extend of asking questions to describe the
Merciful Lord, seeking an explanation beyond what He already revealed about
Himself, inquiring in excess of the manifest proof of His sovereignty, then describe to
me the archangels Gabriel, Michael, or Isrâfîl. How can you? Thus, if you are
incapable of describing the created (angels), then how can you describe the Creator?
What you can understand is limited to recognizing the attributes and the essence of
perceived matters, but when it comes to describing the One Whom no slumber nor
sleep can seize, you will surely fail. To Him belongs what the two earths, the heavens
and all what they embody, and He is the Lord of the magnificent throne." (Also
narrated by al-Nu'mân and Ishâq)
• Also on this subject, Ahmad bin Abi al-Hawwâri narrated that `Ali bin Abi Tâlib, God
bless his countenance, said: "I would not be happy if I had died as an infant, and if I
entered paradise without experiencing this life and growing up to know my Lord."
• `Ali bin al-Hussain narrated that his grandfather `Ali, God be pleased with both of them,
said: "Among people, the most true in their advice, and the unsurpassed in their
knowledge of who is God, are those who have the most love and reverence for the people
of Lâ ilâha il Allah (Surely there is no god other than Allah)."
• Yahya Ibn Abi Kathâr narrated that the companions once asked `Ali, God bless his
countenance: "Should we guard you?" He replied: "One is best guarded by his own
destiny."
Calling to Allah: from the best of spiritual works
Answered by Shaykh Faraz Rabbani, SunniPath Academy Teacher
Calling to Allah: from the best of spiritual works
In the Name of Allah, Most Merciful and Compassionate. May His abundant blessing and
most perfect of peace be on His Beloved Prophet, the best of creation, and his family,
companions and followers.
Walaikum assalam wa rahmatullah,
Calling to Islam is a communal obligation, and one of the best of spiritual works. Allah
Most High told us,
And who is better in speech than one who calls unto their Lord and does right, and says:
Lo! I am of those who submit. [Quran, 41.33]
Imam Ahmad al-Sawi, the great 19th Century Maliki jurist, theologian, sufi, linguist, and
Quranic exegete, explained calls unto their Lord in his Hashiyat al-Jalalayn,
(Allahs words: And who is better in speech) It is said that this was revealed concerning
the Messenger of Allah (Allah bless him and give him peace), for he alone was the one
who truly gathered all these traits. This is because those who call to Allah are of many
types:
There are those who call to Allah by establishing His Oneness, such as [the scholars of
aqida] al-Ash`ari and al-Maturidi and their followers to the Day of Judgement.
There are those who call to Allah by affirming His Oneness by deed, such as those who
strive in the way of Allah (mujahidin).
There are those who call to Allah through conveying the rulings of the Shariah, such as
the Four Imams and those on their footsteps.
There are those who call to Allah by lifting the veils that come down upon hearts and
prevent from beholding [Allah] the Knower of the Unseen. They do so in order for people
to remain perpetually in the presence of Allah without anything but Allah in their hearts,
such as Junaid and those like him from the true people of tasawwuf.
There are those who call to Allah by informing others of their obligations, such as the
callers to prayer (muadhdhins).
All these types were gathered in the Prophet (Allah bless him and give him peace), and
spread out among his noble companions. Then, they were transmitted to those after, until
the Day of Judgement, for the noble hadith [of the Prophet (peace and blessings be upon
him)] that, There will always remain a group of my community manifest on the truth,
unaffected by those who oppose them, until the command of Allah comes and they are
yet steadfast. [Bukhari and Muslim] [Sawi, Hashiyat al-Sawi `ala al-Jalalayn, 5.209, tafsir
of 41.33]
Thus, one who calls to Allah, by busying themselves in spreading the good that the
Beloved of Allah (Allah bless him and give him peace) came with in any way, has made
themselves of those who are the best of people, if they fulfill the remaining conditions
mentioned in the verse:
a) performing good deeds themselves (lest they be of those who call others to good while
ignoring themselves);
b) submitting in word and deed to Allah.
Imam Sawi continues, in his exegesis, to explain that,
(Allahs words: Does right) means that one obeys the commands of Allah and avoids His
prohibitions. If one calls to Allah, while doing good deeds oneself, ones words will be
accepted and will have an effect on hearts. Otherwise, ones words will not be accepted,
and will have little impact on hearts
In conclusion, calling to Allah does not truly benefit except from a genuine heart (qalb
nasih). The greatest of those who call to Allah are the Awliya (close friends) of Allah
who guide others to Allah and take people to intimate closeness with their Creator. They
are to be found in every age, except that only those whom Allah has chosen for His great
generosity finds and meets them [ibid.]
In closing:
a) Historically, the most effective callers to Allah were those whom Allah had blessed
with true sincerity, devotion, and genuine concern for others. We should seek to be
likewise.
b) In order to be effective in calling others, one must continually call oneself to Allah.
Allah told His Beloved Messenger (peace and blessings unlimited be upon him, his
family, companions, and followers):
Say: This is my Way: I call on Allah with sure insight. I and whosoever follows meGlory
be to Allah!and I am not of those who associate any with Allah. [Quran, 12.108]
And Allah alone gives success.
The Attributes of Allah Most High
Answered by Shaykh Faraz Rabbani, SunniPath Academy Teacher
How are we supposed to understand Divine attributes like "hand" and "eyes"?
Walaikum assalam wa rahmatullah,
I pray that this finds you well, and in the best of health and spirits. May Allah grant you
all good and success in this life and the next.
The way of Sunni scholarship regarding these verses can be summarized as follows:
[1] We affirm what Allah affirms, as He affirmed it (and no less or more).
[2] We negate what He negated--namely, any similitude between Him and creation. Thus,
Allah is necessarily not characterized by body, form, or those things that entail having a
body or form--such as limbs. Rather, Allah is absolute and beyond all limits. He is
beyond time and space--for both are His creation.
[3] After this, we consign the meaning to Allah Most High. This was the way of the early
Muslims (salaf) and the way preferrred by the later scholars (khalaf) as being safer. The
scholars would only engage in interpretation the meanings of such expressions when
there was genuine need, in accordance with sound Arabic usage and sound principles of
textual interpretation. [Bajuri, Tuhfat al-Murid `ala Jawharat al-Tawhid; Maydani, Sharh
al-Tahawiyya; Buti, Kubra al-Yaqiniyyat]
Allah Most High has affirmed this reality Himself in the Qur'an, in Surat Aal-Imran:
"It is He who sent down upon thee the Book, wherein are verses clear in meaning that are
the Essence of the Book, and others unclear. As for those in whose hearts is swerving,
they follow the unclear, desiring dissension, and desiring its interpretation; and none
knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We
believe in it; all is from our Lord'; yet none remembers, but men possessed of minds.
Our Lord, make not our hearts to swerve after that Thou hast guided us; and give us
mercy from Thee; Thou art the Giver." [Qur'an, 3.7]
And Allah alone gives success.
The Vision of Allah
in the World and the Hereafter
Allah Most High made our Prophet
Allah bless and greet him – hear His Speech
without intermediary on the Night of Ascension, and of Musa – upon him peace – also
He took the Covenant without intermediary, but our Prophet Allah bless and greet him
– enjoyed an additional state: in addition to hearing the words addressed to him, an
unveiling of vision.
– Al-Qushayri.[1]
An example of the ambiguous verses are the individual letters that open certain suras.
Another example is the affirmation of the vision of Allah Most High with the sight of the
eyes in reality in the hereafter, according to the explicit text of the Qur’an: {On that day
will faces be resplendent, looking towards their Lord} (75:22-23). For He exists with
the Attribute of perfection, and the fact that He can be seen both by Himself and others, is
among the characteristics of perfection; moreover, the believer is apt to receive such
bestowal of the gift of Allah. However, the affirmation of direction is precluded. It
follows that the description of the vision is among the ambiguities, and so it is obligatory
to acquiesce to it while believing in its reality. – Al-Pazdawi.[2]
Ibn ‘Abd al-Barr in al-Intiqa’ and others relate that Malik and al-Shafi‘i adduced as proof
of the believers’ vision of Allah Most High in the hereafter the verses: {That day will
faces be resplendent, Looking toward their Lord}(75:22-23) and {Nay! Verily, from
their Lord, that day, shall they [the transgressors] be veiled} (83:15).[3]
Imam Ibn Khafif stated in his al-‘Aqida al-Sahiha:
30. The believers shall see Allah on the Day of Resurrection just as they see the full
moon on the nights when it rises. They will not be unfairly deprived of seeing Him.
31. They will see Him without encompassment (ihâta) nor delimitation (tahdîd) within
any given limit (hadd), whether from the front, the back, above, below, right, or left. …
97. Sight in the world is impossible.
The Mu‘tazila and some other groups such as the Shi‘a held that Allah could not be seen
at all, even on the Day of Resurrection. They rejected the sound hadiths to the contrary,
claiming that such vision necessitated corporeality and direction, which were precluded
for Him. In contrast, Ahl al-Sunna held that Allah will most certainly be seen by the
believers without our specifying how, adducing the verse {That day will faces be
resplendent, Looking at their Lord} (75:22-23) and the mass-narrated hadiths to the
effect that such vision will be real. Al-Ash‘ari authored several refutations of the
Mu‘tazili and Shi‘i view, and early Hanbalis considered that the belief that Allah will not
be seen on the Day of Resurrection entails kufr.[4] The totality of the scholars of Ahl al-
Sunna both excluded modalities of encompassment, delimitation, direction, and other
corporeal qualities and, at the same time, held that Allah will be seen by the believers in
the Hereafter without specifying how. However, they differed whether such unqualified
sight was possible in the world as well.
Al-Qari and al-Haytami reported that the agreement of Ahl al-Sunna is that sight of Allah
in the world is possible but that it does not take place (except for the Prophet Allah
bless and greet him), while two contrary opinions on the topic are narrated from alAsh‘ari in al-Qushayri’s Risala.[5] The proof that His sight is possible in the world was
adduced from Musa’s – upon him peace – request to Allah Most High: {My Lord! Show
me Your Self, that I may gaze upon You} (7:143) as Prophets do not ask for the
impossible.[6] Imam al-Qushayri stated in the Risala that sight of Allah in the world does
not take place for anyone except the Prophet Allah bless and greet him – alone, while
al-Dhahabi, conceding that sight of Allah in the world is possible, held that it does not
take place even for the Prophet Allah bless and greet him –.[7] The best statement on
the issue is that of Shaykh Muhyi al-Din ibn `Arabi: “He can be seen with the hearts and
the eyes, if He so wills.”[8] Most or all of these views are based on the Prophet’s Allah
bless and greet him – hadith: “Verily, you shall not see Allah until you die.” [9]
Ibn Hajar adduced the hadith: “Worship Allah as if you see Him” as further proof that
there is no sight of Allah with the eyes of the head in this world but added: “The
Prophet’s Allah bless and greet him – sight of Allah is supported by other
evidence.”[10]
The Prophet Allah bless and greet him – saw Allah before death [GH1] as is the
doctrine of the majority of Ahl al-Sunna thus related from al-Nawawi by al-Qari.[11] The
evidence for this is the hadith of Ibn ‘Abbas whereby the Prophet Allah bless and greet
him – said: “I saw my Lord” (ra’aytu rabbî).[12] Ibn Kathir cited it in his commentary on
Sura al-Najm and declared its chain sound, but considered it part of the hadith of the
dream cited below. Ibn al-Qayyim [see excerpt below] relates that Imam Ahmad
considered such sight to be in the Prophet’s Allah bless and greet him – sleep but
remains a true sight – as the dreams of Prophets are true – and that some of the Imam’s
companions mistakenly attributed to him the position that the Prophet Allah bless and
greet him – saw his Lord “with the eyes of his head.”[13]
Al-Bayhaqi also narrated the hadith “I saw my Lord” in al-Asma’ wa al-Sifat with a
sound chain but with the addition: “in the form of a curly-haired, beardless young man
wearing a green robe,” a condemned, disauthenticated addition and concatenation with
another hadith that refers to Gibrîl .[14] Hence al-Suyuti interpreted it either as a dream
or, quoting his shaykh Ibn al-Humam, as “the veil of form” (hijâb al-sûra).[15]
The latter explanation is echoed in al-Qari’s several commentaries of the similar hadith
whereby the Prophet Allah bless and greet him – said: “My Lord came to me in the best
form” – the narrator said: “I think he said: ‘in my sleep’” – “and asked me over what did
the Higher Assembly (al-mala’ al-a‘lâ)[16] vie; I said I did not know, so He put His hand
between my shoulders, and I felt its coolness in my innermost, and knowledge of all
things between the East and the West came to me.”[17]
Al-Mubarakfuri relates from Ibn Kathir and al-Haytami the position that the above vision
took place in the Prophet’s Allah bless and greet him – sleep. This is also the position
of Ibn al-Jawzi based on what he termed the best chains of this hadith.[18] Al-Haytami
points out that the words “I woke up and saw my Lord” in Ahmad’s narration from
Mu‘adh are actually changed from “I dozed off and saw my Lord” due to a copyist’s
corruption of “I dozed off” (istathqaltu) – in al-Tirmidhi’s narration from Mu‘adh – into
“I woke up” (istayqaztu).[19] On the whole, the scholars’ interpretations of the Prophet’s
Allah bless and greet him – vision show that whether it took place in his dream or in a
wakeful state, “with the eyes of the heart” or “with the eyes of the head,” does not change
the fact that he saw Him in the real sense, as the Prophet’s Allah bless and greet him –
dream-vision or heart-vision is by far sharper, more accurate, and more real than the
visions of ordinary people.
Ahl al-Sunna scholars gave many interpretations of the above hadith. For example, alRazi and, before him, al-Bayhaqi, interpreted the placing of the Hand of Allah Most High
as His extreme consideration and attention to the Prophet Allah bless and greet him –,
or as His immense favor to him, while its specific placing between his shoulders refers to
the pouring of divine kindness and mercy into his heart, and the coolness refers to the
completion and perfection of his knowledge as shown by his words “I knew all things
between the East and the West.”[20] Al-Qari wrote the following in the chapter on the
Prophet’s Allah bless and greet him – turban in his book Jam‘ al-Wasa’il fi Sharh alShama’il, a commentary on al-Tirmidhi’s Shama’il or “Characteristics of the Prophet”:
Whether the Prophet Allah bless and greet him – saw his Lord in his sleep or whether
Allah the Glorious and Exalted manifested Himself to him with a form (bi al-tajallî alsûrî), this type of manifestation is known among the masters of spiritual states and
stations (arbâb al-hâl wa al-maqâm), and it consists in being reminded of His disposition
(hay’atihi) and reflecting upon His vision (ru’yatihi), which is the outcome of the
perfection of one’s self-detachment (takhliyatihi) and self-adornment (tahliyatihi). And
Allah knows best about the states of His Prophets and Intimate Friends whom He has
raised with His most excellent upbringing, and the mirrors of whose hearts He has
polished with His most excellent polish, until they witnessed the Station of Divine
Presence and Abiding (maqâm al-hudûr wa al-baqâ’), and they rid themselves of the rust
of screens and extinction (sada’ al-huzûr wa al-fanâ’). May Allah bestow on us their
yearnings, may He make us taste their states and manners, and may He make us die in the
condition of loving them and raise us in their group.[21]
Al-Qari goes on to quote Ibn al-Qayyim’s narration from Ibn Taymiyya that when the
Prophet Allah bless and greet him – saw that his Lord put His hand between his
shoulders, he honored that place with the extremity of the turban.[22] Elsewhere he
states:
Ibn Sadaqa said that Abu Zur‘a said: ‘The hadith of Ibn ‘Abbas [about the Prophet seeing
His Lord] is sound (sahîh), and none denies it except a Mu‘tazili’... Ibn al-Humam said:
‘This is but the veil of form (hijâb al-sûra).’ It seems that he meant by this that the entire
goal can be visualized if it is interpreted as a figural manifestation (tajallî sûrî), as it is of
necessity absurd to interpret it as a real or literal manifestation (tajallî haqiqî). Allah
Almighty has many forms of manifestations (anwâ‘ min al-tajalliyât) according to His
Essence and Attributes. Likewise, He possesses all power and encompassing ability, well
beyond the angels and other than them, to fashion forms and appearances. Yet He is
Transcendent beyond possessing a body (jism), a form (sûra), and directions (jihât) with
regard to His Essence. These considerations help solve many of the purported difficulties
in the ambiguous verses and the narrations of the Attributes. Allah knows best the reality
of spiritual stations and the minutiae of objectives…. If the hadith is shown to have
something in its chain that indicates forgery, then fine; otherwise: the door of figurative
interpretation is wide and imposes itself (bâb al-ta’wîl wâsi‘un muhattam).[23]
Elsewhere al-Qari states:
If this vision took place in a dream, then there is no difficulty…. However, if it took place
in a wakeful state (fî al-yaqaza), as conveyed by the letter of Ahmad ibn Hanbal’s
narration [but see al-Haytami’s comment quoted above], then the Salaf declared belief in
the letter of such narrations – provided they were sound – without explaining them as one
would explain the attributes of creatures. Rather, they negated modality (al-kayfiyya) and
entrusted knowledge of their hidden meaning to Allah. For He shows to His Prophet
Allah bless and greet him – whatever He wishes from behind the curtains of the Unseen,
including what our minds have no way of comprehending. However, to leave aside
figurative interpretation (al-ta’wîl) in our time fosters confusion (fitna) in the beliefs of
people, due to the dissemination of the doctrines of misguidance (i‘tiqâdât al-dalâl).
Therefore, it is appropriate to interpret it in conformity with the Law as a possible
interpretation, not a definitive one. Accordingly, the words ‘in the best form’ could
signify ‘I saw my Lord as I was in the best form in the sense of His utmost favor and
kindness to me’; or ‘in the Lord’s best form’ in the sense that the form of something is
whatever distinguishes it from something else, whether it pertains to the thing itself or to
whatever part of it is being characterized. This can be applied to meanings just as it is
applied to material bodies. One speaks about ‘picturing a matter or a situation thus.’ The
‘form’ of Allah Most High – and Allah knows best – would then be His specific Essence
(dhâtuhu al-makhsûsa) separate from any other representation of the farthest levels of
perfection, or the Attribute that is specific to Him, meaning ‘My Lord was more gracious
and kinder than at any other time.’ Thus did al-Tibi and al-Turibishti relate it.[24]
The above is reminiscent of al-Nawawi’s and Ibn al-Jawzi’s similar interpretation,
respectively in Sharh Sahih Muslim[25] and in the second hadith of Daf‘ Shubah alTashbih:
If we say that he Allah bless and greet him – saw Him while awake, then the form, if
we say that it refers to Allah Almighty, would mean: “I saw Him in the best of His
Attributes in turning to me and being pleased with me.” If we say that it refers to the
Prophet Allah bless and greet him – himself, then it would mean: “I saw Him as I was
in the best form.”[26]
Others considered Ibn ‘Abbas’ narration to refer to a vision with the eyes of the heart, as
elucidated by Ibn ‘Abbas’ other narrations in Sahih Muslim and al-Tirmidhi (hasan): “He
saw him with his heart.” Another narration from Ibn ‘Abbas in Muslim states: “He saw
him with his heart twice,” in commentary of the verses: (The heart lied not (in seeing)
what it saw) (53:11), (And verily he saw him, yet another time) (53:13).
Another explanation is that the Prophet Allah bless and greet him – saw light. This is
stated explicitly in the Prophet’s Allah bless and greet him – reply, when asked by Abu
Dharr if he had actually seen his Lord: “I saw light.”[27]
Many sound reports show that the Companions differed sharply whether the Prophet
Allah bless and greet him – saw Allah or not. Ibn ‘Abbas related that he did, while Ibn
Mas‘ud, ‘A’isha, Abu Hurayra, and Abu Dharr related reports to the contrary, stating that
the verses of Sura al-Najm and other Suras referred to Gibrîl u,[28] and that the Prophet
Allah bless and greet him – said that he saw light.
Al-Bukhari narrated from Masruq that the latter said:
I said to ‘A’isha: “O my mother! Did Muhammad Allah bless and greet him – see his
Lord” She replied: “My hair stands on end because of what you said. Have you no idea of
three things – whoever tells them to you is lying [First,] whoever tells you that
Muhammad Allah bless and greet him – saw his Lord, is lying.” She then recited:
(Vision comprehends Him not, but He comprehends (all) vision. He is the Subtle, the
Aware.) (6:103) (And it was not (vouchsafed) to any mortal that Allah should speak to
him unless (it be) by revelation or from behind a veil) (42:51). “[Second,] whoever tells
you that he knows what shall happen tomorrow, is lying.” She then recited: (No soul
knows what it will earn tomorrow) (31:34). “And [third,] whoever tells you that he
concealed something, is lying.” She then recited: (O Messenger! Make known that which
has been revealed unto you from your Lord, for if you do it not, you will not have
conveyed His message. Allah will protect you from mankind. Lo! Allah guides not the
disbelieving folk.) (5:67) “However, he did see Gibrîl in his actual form twice.”
This hadith is also narrated from Masruq by Muslim thus:
I was sitting back in ‘A’isha’s house when she said: “O Abu ‘A’isha [i.e. Masruq], there
are three things, whoever says any of which, he is lying about Allah in the most hateful
manner.” I asked: “Which things” She said: “[First,] whoever tells you that Muhammad
Allah bless and greet him – saw his Lord, he is lying about Allah in the most hateful
manner.” I was sitting back, so I sat up and said: “O Mother of the Believers! Give me a
moment and do not rush me. Did not Allah Almighty say: (Surely he beheld him on the
clear horizon) (81:23), (And verily he saw him, yet another time) (53:13)” She replied: “I
am the first in this entire Community to have asked the Messenger of Allah Allah bless
and greet him – about this, and he said: ‘It is but Gibrîl, I did not see him in the actual
form in which he was created other than these two times. I saw him alighting from the
heaven, covering it all. The magnitude of his frame spans what lies between the heaven
and the earth.’” Then she said: “Did you not hear Allah say: (Vision comprehends Him
not, but He comprehends (all) vision. He is the Subtle, the Aware) (6:103) Did you not
hear Allah say: (And it was not (vouchsafed) to any mortal that Allah should speak to
him unless (it be) by revelation or from behind a veil, or (that) He sends a messenger to
reveal what He will by His leave. Lo! He is Exalted, Wise) (42:51)” She continued:
“[Second,] whoever claims that the Messenger of Allah Allah bless and greet him –
concealed any part of the book of Allah, he is lying about Allah in the most hateful
manner when Allah is saying: (O Messenger! Make known that which has been revealed
unto you from your Lord, for if you do it not, you will not have conveyed His message)
(5:67).” She continued: “[Third,] whoever claims that he can tell what shall happen
tomorrow, he is lying about Allah in the most hateful manner, since Allah is saying: (Say:
None in the heavens and the earth knows the Unseen save Allah [and they know not
when they will be raised again]) (27:65).”[29]
Muslim mentions another wording which adds the phrase:
She said: “If Muhammad Allah bless and greet him – had concealed anything of what
was revealed to him, he would have concealed this verse: (And when you said unto him
on whom Allah has conferred favor and you have conferred favor: Keep your wife to
yourself, and fear Allah. And you did hide in your mind that which Allah was to bring to
light, and you did fear mankind whereas Allah had a better right that you should fear
Him) (33:37).”
A narration by al-Tirmidhi from al-Sha‘bi cites the two positions in context:
Ibn ‘Abbas met Ka‘b [al-Ahbar] in ‘Arafa and asked him about something, whereupon
Ka‘b began to shout Allahu Akbar! until the mountains answered him. Ibn ‘Abbas said:
“We are the Banu Hashim!”[30] Ka‘b said: “Allah Most High has apportioned His vision
and His speech between Muhammad Allah bless and greet him – and Musa u. Musa u
spoke with Him twice and Muhammad Allah bless and greet him – saw him twice.”
Masruq said: “Later[31] I went to visit ‘A’isha and asked: ‘Did Muhammad see his Lord’
She replied: ‘You have said something that makes my hair stand on end.’ I said: ‘Do not
rush!’ and recited [the verses which conclude with][32] the verse (Verily he saw one of
the greater revelations of his Lord) (53:18). She said: ‘Where is this taking you It was but
Gibrîl. Whoever tells you that Muhammad Allah bless and greet him – saw his Lord, or
concealed something which he was commanded [to reveal], or knew the five things
which Allah mentioned (Lo! Allah! With Him is knowledge of the Hour. He sends down
the rain [and knows that which is in the wombs. No soul knows what it will earn
tomorrow, and no soul knows in what land it will die. Lo! Allah is Knower, Aware])
(31:34) – he has told an enormous lie. Rather, he saw Gibrîl, whom he did not see in his
actual form except twice: once at the Lote-Tree of the Farthest Boundary (sidra almuntaha), and once in Jiyâd [in Mecca], with his six hundred wings, he had filled the
firmament.”
Ibn al-Qayyim in Zad al-Ma‘ad said:
The Companions differed whether the Prophet Allah bless and greet him – actually saw
his Lord that night [of isrâ’ and mi‘râj] or not. It is authentically narrated from Ibn
‘Abbas that the Prophet Allah bless and greet him – saw his Lord, and also
authentically related that Ibn ‘Abbas said: “He saw Him with his heart.” It is also
authentically related from ‘A’isha and Ibn Mas‘ud that they denied such vision, saying
that the words of Allah Most High (And verily he saw him, yet another time, at the Lote
Tree of the Farthest Boundary) (53:13) refer to Gibrîl u.[33] It is also authentically
related from Abu Dharr that the latter asked the Prophet Allah bless and greet him –:
“Did you see your Lord” and he replied: “[There was] a great light, how could I see Him”
(nûrun annâ arâh). That is: light came in between myself and His sight, as stated in the
wording: “I saw light” (ra’aytu nûran).[34] ‘Uthman ibn Sa‘id al-Darimi said that the
Companions all agreed that the Prophet Allah bless and greet him – did not see
Him.[35] Shaykh al-Islam Ibn Taymiyya – may Allah sanctify his soul! – said:
Ibn ‘Abbas’s statement that “He saw Him” does not contradict that claim, nor his
statement that “He saw Him with his heart.” For it is also authentically related that the
Prophet Allah bless and greet him – said: “I saw my Lord – glorified and exalted is
He!”[36] However, the latter was not during the isrâ’ but in Madina, when the Prophet
Allah bless and greet him – was occupied and could not be with the Companions at the
time of the dawn prayer, after which he told them about his vision of Allah during his
sleep that night. It is on that evidence that Imam Ahmad based himself when he said:
“Yes, he saw him in reality (na‘am ra’âhu haqqan), for the dream-visions of Prophets are
real.” This is absolutely true, but Ahmad did not say that he saw Him with the eyes of his
head while awake. Whoever said that he did, is mistaken. Ahmad said one time: “He saw
Him” and another time: “He saw Him with his heart.” These are the two statements
narrated from him on the issue. The third statement whereby “He saw Him with the eyes
of his head” comes from the free paraphrase of some of his companions. Ahmad’s texts
are present with us, and nowhere are such words found in them.[37]
Ibn ‘Abd al-Salam said in his Fatawa:
Concerning the vision of Allah Most High in the hereafter, He shall be seen with the light
which He created in the eyes in addition to the light of knowledge. For vision unveils
what knowledge does not unveil, and if the exalted Lord wanted to create in the heart a
light such as the one He created in the eyes so that it could look at Him by means of it, it
would not be difficult for Him at all. Nay – if He wanted to create the light of the heart
and that of the eyes in the hands and the feet and the nails it would not be difficult for
Him at all![38]
Ibn Hajar analyzed this issue at length in his works[39] and compiled a monograph on the
topic titled al-Ghunya fi al-Ru’ya.[40] Al-Qari also gave an authoritative discussion of
the topic in al-Mirqat.[41]
-------------------------------------------------------------
[1]In Lata’if al-Isharat (5:152).
[2]Al-Pazdawi in ‘Ala’ al-Din al-Bukhari’s commentary on al-Pazdawi’s Usul entitled
Kashf al-Asrar (1:55-60).
[3]Cf. Ibn ‘Abd al-Barr, al-Intiqa’ (p. 73, 145-136). Both Pickthall’s and Yusuf ‘Ali’s
translations parenthetically annul the meaning of Allah’s vision, respectively: (Nay, but
surely on that day they will be covered from (the mercy of) their Lord) and (Verily, from
(the Light of) their Lord, that Day, will they be veiled).
[4]See Tabaqat al-Hanabila (1:59, 1:161, 1:312).
[5]Al-Qari, al-Mirqat (1892 ed. 5:303); al-Haytami, Fatawa Hadithiyya (p. 147-150). The
latter said (p. 150): “If it is authenticated that al-Ash‘ari held that the vision does take
place in the world, then that position is ignored as he either did not know of the
Consensus to the contrary, or took an anomalous (shâdhdh) stance which cannot be taken
into consideration.” In his Kitab al-Ru’ya al-Kabir, al-Ash‘ari did not hold that vision
does take place, but he held with the jumhûr that it can.
[6]As stated by Imam al-Haramayn in al-Irshad (p. 169).
[7]In the Siyar (8:430-431).
[8]In al-Futuhat al-Makkiyya (1:164 §142).
[9]Narrated from Abu Umama ibn al-Samit al-Bahili as part of a longer hadith by Ahmad
with a sound chain, as stated by al-Zayn, in the Musnad (16:415 #22663), Ibn Majah, alNasa’i in al-Sunan al-Kubra (4:419 #7764), al-Hakim (4:456) who stated that it is sahîh
and al-Dhahabi concurred, Ibn Abi ‘Asim in al-Ahad wa al-Mathani (2:446 #1249) and
al-Sunna (p. 186-187 #429) with a sound chain as stated by al-Albani, al-Ajurri in alShari‘a, and Ibn Khuzayma in al-Tawhid. It is also narrated without mention of the
Companion’s name by Muslim in his Sahih, al-Tirmidhi who declared it hasan sahîh,
Ahmad with a sound chain (17:72 #23562), and Ibn Abi ‘Asim in al-Sunna (p. 187 #430)
with a sound chain.
[10]In Fath al-Bari (1959 ed. 1:125 #50).
[11]In al-Mirqat (1892 ed. 5:308).
[12]Narrated by Ahmad with two chains of which one is sound, and al-Ajurri with a
sound chain as stated by the editors of the former’s Musnad (3:165 #2580, 3:184 #2634)
and the latter’s al-Shari‘a (p. 495 #1047) as well as al-Haythami (1:78-79). Also narrated
by Ibn Abi ‘Asim in al-Sunna (p. 188 #433) with the same chain as the second of Imam
Ahmad’s two narrations. Ahmad and Abu Zur‘a considered this hadith authentic, as
stated in Tabaqat al-Hanabila (1:312, 1:242), al-Suyuti’s al-La’ali’ (1:29-30), and al-
Diya’ al-Maqdisi’s al-Mukhtara (1:79 #66).
[13]Ibn al-Qayyim, Zad al-Ma‘ad (3:34). On the difference between the dreams of
Prophets and others, see al-‘Iraqi, Tarh al-Tathrib (4:180-184, 8:204-220).
[14]AS (p. 444-445), ASH (2:363-364 #938). A “condemned” (munkar) narration
according to Imam Ahmad as stated in al-Dhahabi’s Tartib al-Mawdu‘at (p. 22 #22), and
according to al-Ahdab in Zawa’id Tarikh Baghdad (8:37-40 #1662). Ibn al-Jawzi in Daf‘
Shubah al-Tashbih (1998 al-Kawthari repr. p. 34) states that the hadith is narrated
through Hammad ibn Salama ( who presents certain problems) and that his foster-son the
zindîq Ibn Abi al-‘Awja’ used to interpolate this kind of baseless narrations into his
books. Al-Dhahabi also states that it is munkar in the Siyar (8:430-431), however, he
seems to apply this condemnation to the entirety of the narrations in this chapter.
[15]In al-La’ali’ (1:29-30).
[16]I.e. “the angels brought near” according to Ibn al-Athir in al-Nihaya and others.
[17]Narrated by al-Tirmidhi with three chains, all sahîh according to al-Albani: two from
Ibn ‘Abbas – in the first of which he said “the knowledge of all things in the heaven and
the earth” while he graded the second hasan gharîb – and one chain from Mu‘adh (hasan
sahîh) which explicitly mentions that this took place in the Prophet’s Allah bless and
greet him – sleep. Al-Bukhari declared the latter chain sahîh as stated by al-Tirmidhi in
his Sunan and in his ‘Ilal, and it towers over all other chains, according to Ibn Hajar in alIsaba (2:397), in the facts that there is no discrepancy over it among the hadith scholars
and its text is undisputed (cf. ASH 2:78). Also narrated by Ahmad with four sound chains
according to Shakir and al-Zayn: one from Ibn ‘Abbas with the words “I think he said: ‘in
my sleep’” (3:458 #3484); one from Mu‘adh which Ahmad explicitly declared sahîh as
narrated by Ibn ‘Adi in al-Kamil (6:2244), with the words: “I woke up and lo! I was with
my Lord” (16:200 #22008); and two from unnamed Companions in which no mention is
made of the Prophet’s Allah bless and greet him – sleep or wakefulness (13:93-94
#16574, 16:556 #23103). Al-Haythami declared the latter sound as well as other chains
cited by al-Tabarani in al-Kabir (20:109 #216, 20:141 #290) and al-Bazzar in his
Musnad, and he declared fair the chain narrated from Abu Umama by al-Tabarani in alKabir (8:290 #8117). See Majma‘ al-Zawa’id (7:176-179). Shaykhs ‘Abd al-Qadir and
Shu‘ayb al-Arna’ut both declared sahîh the seven narrations of al-Tirmidhi and Ahmad in
their edition of Ibn al-Qayyim’s Zad al-Ma‘ad (3:33-34 n. 4). Also narrated from Jabir
ibn Samura by Ibn Abi ‘Asim in al-Sunna (p. 203 #465) with a fair chain according to alAlbani. Also narrated from ‘Abd al-Rahman ibn ‘A’ish by al-Darimi in his Musnad
(2:170 #2149) and al-Tabarani through two chains in al-Ahad wa al-Mathani (5:48-50
#2585-2586) and another in Musnad al-Shamiyyin (1:339 #597), and from Umm alTufayl by al-Tabarani in al-Ahad (6:158 #3385). The latter chain actually states: “I saw
my Lord in the best form of a beardless young man” and was rejected by al-Dhahabi in
Tahdhib al-Mawdu‘at (p. 22 #22). Also narrated from the Companion Abu Rafi‘ [al-Isaba
7:134 #9875] by al-Tabarani in al-Kabir (1:317 #938). Also narrated from Ibn ‘Abbas by
Abu Ya‘la in his Musnad (4:475 #2608). Some fair narrations of this hadith – such as al-
Tabarani’s from ‘Abd al-Rahman ibn ‘Ayyash and al-Khatib’s from Abu ‘Ubayda ibn alJarrah in Tarikh Baghdad (8:151) – have the words: “I saw my Lord” instead of “My
Lord came to me,” hence Ibn Kathir’s conclusion previously cited. Al-Ahdab in Zawa’id
Tarikh Baghdad (6:251-253) and al-Haytami also cited Abu ‘Ubayda ibn al-Jarrah, Ibn
‘Umar, Abu Hurayra, Anas, Thawban, and Abu Umama which brings to at least eleven
(without Umm al-Tufayl) the number of Companions who narrated this hadith. The
various chains and narrations of this hadith were collated and discussed by Ibn Rajab in
his monograph Ikhtiyar al-Awla fi Sharh Hadith Ikhtisam al-Mala’ al-A‘la, ed. Jasim alDawsari (Kuwait: Dar al-Aqsa, 1406). See also: Ibn Athir, Jami‘ al-Usul (9:548-550).
Among those that considered this hadith as falling below the grade of sahîh are alBayhaqi in al-Asma’ wa al-Sifat (AS p. 300, ASH 2:72-79), Ibn al-Jawzi in al-‘Ilal alMutanahiya (1:34), Ibn Khuzayma in al-Tawhid (p. 214-221) and al-Daraqutni in his ‘Ilal
(6:56). Some went too far and suggested that it was forged: see al-Saqqaf, Aqwal alHuffaz al-Manthura li Bayan Wad‘ Hadith Ra’aytu Rabbi fi Ahsani Sura, appended to his
edition of Ibn al-Jawzi’s Daf‘ Shubah al-Tashbih.
[18]In Daf‘ Shubah al-Tashbih (Kawthari ed. p. 32).
[19]In Al-Mubarakfuri Tuhfa al-Ahwadhi (9:74).
[20]Al-Razi, Asas al-Taqdis, as quoted by al-Kawthari in Daf‘ Shubah al-Tashbih (p. 3233 n.). Cf. al-Bayhaqi, al-Asma’ wa al-Sifat (p. 300-301).
[21]Al-Qari, Jam‘ al-Wasa’il (p. 209).
[22]Ibn ‘Umar said: “The Prophet Allah bless and greet him – used to wind the turban
around his head and tuck it in behind him, letting its extremity hand down between his
shoulders.” Narrated by al-Bayhaqi in Shu‘ab al-Iman (5:174) and al-Tabarani in alAwsat with a sound chain as indicated by al-Haythami (5:120). Cf. al-Tabarani, al-Kabir
(12:379 #13405) and al-Awsat (1:227 #344).
[23]Al-Qari, al-Asrar al-Marfu‘a (2nd ed. p. 209-210 #209; 1st ed. p. 126 #478).
[24]Al-Qari, al-Mirqat (1892 ed. 5:303). Al-Mubarakfuri in Tuhfa al-Ahwadhi (9:73-74)
rejects al-Qari’s words “to leave aside figurative interpretation in our time fosters
confusion due to the dissemination of the doctrines of misguidance” on the grounds that
they contravene – in his view – the method of the Salaf, a proof of al-Mubarakfuri’s
leaning towards unenlightened literalism. Al-Shatibi said in al-Muwafaqat (2:332): “The
Congregation of [Sunni] Muslims follow Imam Malik’s position [in the detestation of
kalâm], except if one is obliged to speak. One must not remain silent if his purpose is to
refute falsehood and guide people away from it, or if one fears the spread of misguidance
or some similar danger.”
[25][On the “form” and vision of Allah I in the same hadith of Abu Hurayra:] “So what is
meant by ‘the form’ (al-sûra) here is the attribute, in the sense that Allah I manifests
Himself (yatajallâ) to them in the attribute that they know and by which they recognize
Him. For they only know Him through His Attribute even if they never saw Him before –
Exalted is He! – as they shall see that He does not resemble any of His creatures – and
they know that He does not resemble any of His creatures – so they will realize that this
is their Lord and say: ‘You are our Lord!’ So the word ‘attribute’ was expressed by
means of the word ‘form’ out of logical kinship (mushâbaha) and similarity of speech
(mujânasa al-kalâm) since there had already been mention of the form.” Al-Nawawi,
Sharh Sahih Muslim (3:20).
[26]Ibn al-Jawzi, Daf‘ Shubah al-Tashbih (Kawthari ed. p. 32).
[27]Narrated by Muslim, al-Tirmidhi (hasan), and Ahmad through four chains.
[28]As stated by Ibn al-Qayyim in Zad al-Ma‘ad (3:34).
[29]Also narrated from Masruq by al-Tirmidhi (hasan sahîh).
[30]Al-Tibi said: “[Ibn ‘Abbas said] this in order to urge him to be quiet, stop his
irritation, and reflect upon the answer, meaning: ‘We are people of science and
knowledge, we do not ask about things which should be considered so far-fetched.’
Because of this, he reflected and gave him his answer.” In al-Mubarakfuri, Tuhfa alAhwadhi (9:118 #3496).
[31]Al-Tibi said: “It appears from this wording that Masruq was present at the time of the
exchange that took place between Ka‘b and Ibn ‘Abbas.” In al-Mubarakfuri, Tuhfa alAhwadhi (9: 119).
[32]This gloss is by al-Tibi, who said: “It is confirmed by al-Tirmidhi’s other narration
stating: ‘O Mother of the Believers! Give me a moment and do not rush me. Did not
Allah Almighty say: (And verily he saw him, yet another time) (53:13), (Surely he beheld
him on the clear horizon) (81:23)’” Al-Mubarakfuri confirmed al-Tibi’s reading. In Tuhfa
al-Ahwadhi (9: 119).
[33]‘A’isha’s stance is narrated by al-Bukhari in four places, Muslim, and al-Tirmidhi;
Ibn Mas‘ud’s, by al-Bukhari and Muslim.
[34]Narrated by Muslim.
[35]This is flatly contradicted by the reports of Ibn ‘Abbas, but Ibn al-Qayyim does not
reject it out of deference for Ibn Taymiyya, who defends al-Darimi’s claim.
[36]See above, n. 12.
[37]In Ibn al-Qayyim, Zad al-Ma‘ad (3:33-34).
[38]Ibn ‘Abd al-Salam, al-Fatawa al-Mawsiliyya (p. 106).
[39]Cf. Fath al-Bari (1959 ed. 1:125-135 #50, 8:608-610, 11:463-469 #6204) and alIsaba (2:405-406).
[40]This work is briefly described in ‘Abd al-Mun‘im’s Ibn Hajar (1:267-268).
[41]Al-Mirqat (1892 ed. 5:306f.).
[GH1]
Concerning Love of Allah
Answered by Mawlana Sa`di al-Shirazi
Concerning Love of Allah
Happy are the days of them that are infatuated by love for Him, whether they be
sorrowed by separation from Him or made joyous by His presence.
They are mendicants who fly from worldly sovereignty; in the hope of meeting Him they
are patient in their mendicity. Often have they drunk of the wine of anguish; be it bitter,
they remain silent. In the remembrance of Him patience is not bitter, for wormwood is
sweet from the hand of a friend.
They that are captive in the coils of His love, seek not to escape; they suffer reproach, but
are monarchs in the seclusion of their mendication, and their way is not known. They are
like the temple of Jerusalem, splendid of which is the interior, but whose outer wall is left
in ruin.
Like moths, they burn themselves in the fire of love. Their beloved is in their breasts, yet
do they seek Him; though near a fountain, their lips are parched.