(066) Al-Wāhid (The Unity, The Indivisible) ( الواحد )
وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
"And your Lord is One (and Only) Lord! There is no god but He" (Quran, 2:163).
Linguistically, "al-Wahid" means: the One Who does not socialize with people nor keeps them company. To believe in Tahweed is to believe that there is no partner at all with Allah in His authority, and that being One is a quality of His which nobody else shares with Him.
Tahweed means recognition of the Unity of the One Who alone manages the affairs of His servants. None creates, nor sustains, nor grants, nor withholds, nor brings back to life, nor causes death, nor manages the affairs of the domain outwardly or inwardly, except Allah.
Whatever He wills comes to be, and whatever He does not ever will. Not even an atom moves without His knowledge; nothing takes place without His will. No leaf falls down without His knowledge. Nothing escapes His knowledge, not even as much as the weight of an atom in the heavens or the earth, nor smaller than that nor bigger: His knowledge encompasses everything. His might overwhelms everything. His will is affected regarding everything. His wisdom dominates everything.
Tawhid, then, means that whatever comes to your mind of how He may be or anything which you think is appropriate for Him..., He is contrary to and above it, Glory to Him.
The subject of Tawhid is beyond anyone's description, for if you discuss the Almighty, there are too many views about Him to discuss, and there are too many ways to discuss Him through Him [i.e. through His statements]. Reason recognizes Him, yet the tongue can never describe Him.
Tawhid's meaning shatters any image and confuses all branches of knowledge, while Allah remains just as He has always been and will always be. Glory to the One Who has made no means for His creatures to really know Him except by proving to them that they can never know Him. One who falls into the seas of Tawhid will day after day feel more and more thirsty. Tawd is a prerogative, a privilege, of the Truth (the Almighty), yet His creatures are simply curious. Among people are those whose actions portray their belief in Tawhid; they look at everything that happens through Him. And there are those who, when the truth is unveiled before their eyes, feel less and less concerned about anyone besides Him; they see everyone to be as one secret within another...
Muhammed, the Messenger of Allah, has said, "Allah is One, and He loves oneness." This tradition indicates that He loves the heart that is solely dedicated to Him, Glory and Exaltation is His. Al-Wahid, the One and Only God, protects you, the individual that you are, against the group, a number of individuals, whereas the latter cannot protect you against Him.
Al-Wahid cannot be counted. He Alone is the source of all knowledge; the Only One Who reveals what is hidden. His existence has neither duration nor a limit, nor can anyone carry out a decision against Him, nor can His Essence ever suffer any decrease or increase whatever.
★☆☆☆★
(065) Al-Mājid (The Illustrious, The Magnificent) ( الماجد )
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
"... the handiwork of Allah Who has made everything thoroughly" (Quran, 27:88).
The root word of this Attribute is "majd," a noun meaning glory and honors.
A man may be said to be majid if he has descended from parents known to have established a deeply rooted reputation of glory and honors. A majid person is very highly distinguished; he quite often showers others with his favors.
The Attribute "al-Majid" means absolute perfection and dazzling glory; He is Beautiful in His qualities and actions, Who treats His servants most graciously, most generously, manifesting His Greatness to them through the light of His compassion for them. Among our supplications is this one:
Lord! You are al-Majid al-Majid, the Doer of whatever pleases You! We plead to You to grant us security on the Promised Day; Glory to the One Who has been Gracious unto His servants through His Glory and Honors and is distinguished thereby! Glory to the One Who is Great, Whose Honor is Great, Whose Generosity is vast!
The Attribute "al-Majid" underscores the meaning of the Attribute "al-Wajid", thus stressing their common meaning of independence. Abu Tharr al-Ghifari, may Allah be pleased with him, has quoted the Messenger of Allah quoting, in turn, his Lord saying, "O servants of Mine! You are all sinners except those whom I have healed from sinning; therefore, seek My forgiveness so that I may forgive you by My might. Whoever among you comes to know that I am capable of forgiving, and he seeks My forgiveness, I shall forgive his sins and overlook them. You are all to perish except those whom I guide; therefore, seek My guidance so that I may guide you.
You are all poor except those whom I enrich; therefore, ask Me so that I may grant you sustenance. O servants of Mine! If the first of you and the last, whatever is moist with you and whatever is dry, the living among you and the dead, should ever unanimously become as pious as the most pious person among My servants, it will not increase My domain as much as the wing of a mosquito.
And if they all become as wretched as the worst wretch among My servants, it will not decrease My domain as much as the wing of a mosquito. If the first of you and the last, the moist with you and the dry, the living and the dead, were to ask Me, it will not decrease what is with Me in anything at all just as any of you may pass by a sea shore and immerse a needle therein then takes it out. This is so because I am al-Majid; I do whatever I please; My giving is only a word: Whenever I desire something, I say to it `Be!' and it is."
This Attribute instills in the hearts of the faithful the sincere desire to treat others with forgiveness, clemency, and patience. One should speak kindly to them, smile to them, and remove the dissension from among them. He should spend his wealth for the good of the poor, and he should be humble and kind to the weak among them. He should treat all people as though they were his own family members and brethren.
A man may be said to be majid if he has descended from parents known to have established a deeply rooted reputation of glory and honors. A majid person is very highly distinguished; he quite often showers others with his favors.
The Attribute "al-Majid" means absolute perfection and dazzling glory; He is Beautiful in His qualities and actions, Who treats His servants most graciously, most generously, manifesting His Greatness to them through the light of His compassion for them. Among our supplications is this one:
Lord! You are al-Majid al-Majid, the Doer of whatever pleases You! We plead to You to grant us security on the Promised Day; Glory to the One Who has been Gracious unto His servants through His Glory and Honors and is distinguished thereby! Glory to the One Who is Great, Whose Honor is Great, Whose Generosity is vast!
The Attribute "al-Majid" underscores the meaning of the Attribute "al-Wajid", thus stressing their common meaning of independence. Abu Tharr al-Ghifari, may Allah be pleased with him, has quoted the Messenger of Allah quoting, in turn, his Lord saying, "O servants of Mine! You are all sinners except those whom I have healed from sinning; therefore, seek My forgiveness so that I may forgive you by My might. Whoever among you comes to know that I am capable of forgiving, and he seeks My forgiveness, I shall forgive his sins and overlook them. You are all to perish except those whom I guide; therefore, seek My guidance so that I may guide you.
You are all poor except those whom I enrich; therefore, ask Me so that I may grant you sustenance. O servants of Mine! If the first of you and the last, whatever is moist with you and whatever is dry, the living among you and the dead, should ever unanimously become as pious as the most pious person among My servants, it will not increase My domain as much as the wing of a mosquito.
And if they all become as wretched as the worst wretch among My servants, it will not decrease My domain as much as the wing of a mosquito. If the first of you and the last, the moist with you and the dry, the living and the dead, were to ask Me, it will not decrease what is with Me in anything at all just as any of you may pass by a sea shore and immerse a needle therein then takes it out. This is so because I am al-Majid; I do whatever I please; My giving is only a word: Whenever I desire something, I say to it `Be!' and it is."
This Attribute instills in the hearts of the faithful the sincere desire to treat others with forgiveness, clemency, and patience. One should speak kindly to them, smile to them, and remove the dissension from among them. He should spend his wealth for the good of the poor, and he should be humble and kind to the weak among them. He should treat all people as though they were his own family members and brethren.
★☆☆☆★
(064) Al-Wājid (The Perceiver, The Finder, The Unfailing) ( الواجد )
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا
"And whoever does evil or acts unjustly against his own soul then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful" (Quran, 4:110).
The root word of "al-Wajid" is "Jidda," abundance and independence.
Al-Wajid is the most Knowing: "And [did He not] find you lost and guide you?" (Quran, 93:7); "... and there he finds Allah, so He pays him back his reckoning in full" (Quran, 24:39).
The phrase "he finds Allah" means "he finds out that Allah..." Al-Wajid has everything; He lacks nothing; He is never incapable of doing whatever He pleases. Al-Wajid is the One from Whose knowledge nothing at all escapes; He does not overlook anything at all.
He is the opposite of one who has lost everything. Al-Wajid lacks neither necessary things nor any of the requirements related to Divinity and its perfection; He is none but Allah, the Most Exalted One. In such sense, He, and He alone, is the Absolute al-Wajid. Anyone besides Him who may have some of the attributes of perfection while still lacking a few things is not called wajid at all.
Al-Wajid has with Him everything He wants and desires; He can affect His decree; He knows everything and He determines everything; He is capable of doing everything; nothing is beyond His reach or might; His status is Sublime. He is the Most Honored; His Might is the most perfect; He gives abundantly and generously.
The root word of this Attribute has many other meanings such as: finding out something through the power of the senses, the reaching of a point or a goal, the existence of something, the mental realization.
Al-Wajid is the most Knowing: "And [did He not] find you lost and guide you?" (Quran, 93:7); "... and there he finds Allah, so He pays him back his reckoning in full" (Quran, 24:39).
The phrase "he finds Allah" means "he finds out that Allah..." Al-Wajid has everything; He lacks nothing; He is never incapable of doing whatever He pleases. Al-Wajid is the One from Whose knowledge nothing at all escapes; He does not overlook anything at all.
He is the opposite of one who has lost everything. Al-Wajid lacks neither necessary things nor any of the requirements related to Divinity and its perfection; He is none but Allah, the Most Exalted One. In such sense, He, and He alone, is the Absolute al-Wajid. Anyone besides Him who may have some of the attributes of perfection while still lacking a few things is not called wajid at all.
Al-Wajid has with Him everything He wants and desires; He can affect His decree; He knows everything and He determines everything; He is capable of doing everything; nothing is beyond His reach or might; His status is Sublime. He is the Most Honored; His Might is the most perfect; He gives abundantly and generously.
The root word of this Attribute has many other meanings such as: finding out something through the power of the senses, the reaching of a point or a goal, the existence of something, the mental realization.
★☆☆☆★
(063) Al-Qayyūm (The Subsisting) ( القيوم )
الم
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
"Alif, Lam, Mim. Allah, (there is) no god but He, the ever-Living, the self-Subsisting, the One through Whom all things subsist" (Quran, 3:1-2).
One who is qayyim is a master and organizer of affairs. The "qayyim creed" is the Hanafi faith. The day of qiyama is the Day when everyone will stand before Allah, Lord of the Worlds, for judgment. Al- Qayyum is never created, Who manages all affairs.
Al-Qayyum exists absolutely on His own, not through others, while every being exists through Him and because of Him. Nothing, no life whatever, can ever be sustained without Him.
Al-Qayyum is the ever-Lasting, the Eternal Who never suffers extinction. He effects justice and equity, Who is self- Sustaining, Who never sleeps.
According to Abdullah ibn `Abbas, whenever the Messenger of Allah used to stand up to perform his night prayers, he would say, "Lord! All Praise is due to You! You are the Lord of the heavens and the earth! All Praise is due to You! You are the Qayyum of the heavens and the earth and everything in them; all Praise is due to You! You are the Light of the heavens and the earth; all Praise is due to You! You are the King in the heavens and the earth; all Praise is due to You! You are the Truth; Your promise is true, the meeting with You is true, Your speech is the truth; Paradise is true; the fire is true; the prophets are truthful; Muhammed is truthful, and the Hour is true!
Lord! To You have I submitted; in You have I believed; upon You have I relied; to You is my return; for Your sake do I dispute; Your judgment do I seek; so, I implore You to forgive my sins, the ones I have committed and the ones I may commit in the future, what I have concealed and what I have declared, for You are the One Who advances and Who postpones; there is no god but You, and there is no strength nor might except in Allah."
According to another tradition, he has invoked His Maker saying, "O Hayy! O Qayyum! We solicit Your help by Your mercy! Lord! I invoke You to mend my affairs, all of them, and not to permit me to rely on my own self even for a twinkling of the eye, nor for a shorter time, nor on anyone from among Your creation."
Imam `Ali has said, "During the Battle of Badr, I participated in the battle for some time, then I came to the Messenger of Allah to see what he was doing, and I found him making sajdah while repeating, `O Hayy! O Qayyum!' So I went back to the battle-field, then I came back to him and I saw that he was still repeating the same words. I kept going there and coming back to him, and he was still doing exactly the same thing till Allah granted us victory."
Abdullah ibn `Abbas is quoted as saying that the Greatest of all Attributes of Allah is al-Hayy al- Qayyum. Anyone who truly realizes that He, Glory to Him, is the Qa'im, Qayyim, Qiyam and Qayyum will never detach his heart from loving the Creator.
Al-Qayyum connotes His independence and the dependence of all others on Him, that He does not need anyone while everyone is in need of Him.
Allah, Glory to Him, is the Only al-Hayy al-Qayyum: He exists on His own, whereas everything that exists depends on Him to continue existing. So rely on al-Qayyum besides Whom you need no other supporter, nor is there anyone else besides Him who can sustain you, nor can anyone else teach you whatever you need to know.
★☆☆☆★
(062) Al-Hayy (The Living) ( الحي )
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ ۚ وَكَفَىٰ بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا
"And rely on the ever-Living Who never dies..." (Quran, 25:58).
Life is the antithesis of death. Allah brings life back to a "dead" land: He causes vegetation to grow in it; He brings it life through rain.
When we discuss it as an Attribute of the Almighty, it means that He is the ever-Living Who is self-Sustaining since time immemorial and will continue to be so forever. Every living being besides Him is not alive on its own; it does not by itself sustain its life; rather, its life is sustained by al-Hayy. Al-Hayy never dies. The Holy Quran states the following in Surat al-Zumar: "Surely you shall die, and so shall they" (Quran, 39:30).
Al-Hayy is the Doer, the Aware; any deed without an origin or awareness is dead. The least degrees of awareness is awareness of one's own self. Anything which is not aware by itself is a dead inanimate object. Allah is the Absolute Living One, and everyone and everything that live besides Him is alive according to the extent of its awareness.
Anas ibn Malik has said, "I was once sitting with the Messenger of Allah in our circle when a man was still performing his prayers. After having bowed down, prostrated and made the tashahhud, he supplicated to his Lord saying, `Lord! I plead to You by the very fact that to You is all Praise due; there is no god but You; You are the One Who gives without reminding the takers, Who created the heavens and the earth; O You Who has all the Honor and all the Glory! O ever-Living One, O Sustainer! I plead to You...' whereupon the Prophet said, `He surely has invoked Allah by His Greatest Attribute: He answers favorably when He is asked thereby, and He gives when invoked.'"
Al-Mumeet causes your heart to die when you fail to remember Him, and your soul to die when you continuously permit yourself to slip away from His right path, and your mind to die when you permit your desires to take control of you. Al-Muhyi brings life to the hearts of those who know and who willingly submit to Him, while al-Mumeet causes the [spiritual] death of those who go against His will.
★☆☆☆★
(061) Al-Mumīt (The Destroyer, The Bringer of Death) ( المميت )
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
"He it is Who makes (men) laugh and makes (them) weep, and He it is Who causes death and gives life" (Quran, 53:43-44).
Death is the antithesis of life. A wind dies when it stands still. A human dies when he sleeps; sleep is called death by way of analogy: it causes the faculties of reason and almost all other bodily movements to stop. The mawt is the land which was never tilled. One whose heart dies is dumb, stupid, idiotic, the warmth of his reason cooled down and died out.
Al-Mumeet, the Almighty, decrees death for whomsoever He pleases; none causes death except He. He has subdued His servants by death, causing them to go back to the earth from which He had created them and to be covered with dust...
Al-Mumeet has caused the heart of sinners to die because of going against His will. He is the Creator of death. He has caused the tyrants to die out of His mercy for the living.
He causes the oppressors to die on account of their disrespect for Him. He causes the land to die, rendering it barren; free from vegetation, then He brings it back to life when it produces. He brings to life His Sunnah by causing His prophets to inherit it from their predecessors, and He causes the death of innovations through the life of knowledge.
Once the Messenger of Allah performed the hajj then stood over the safa, overlooking the House, the Ka`ba. Then he made three takbeers saying, "There is no god except Allah, the One and only God; there is no partner with Him; His is the kingdom; to Him is all Praise due; He brings to life and causes death; in His hand is all goodness, and He can do anything at all."
Abu Tharr al-Ghifari, may Allah be pleased with him, is quoted as saying that whenever the Messenger of Allah was ready to go to bed at night, he would say, "In Your Name do we die and live," and whenever he woke up, he would say,
"All Praise is due to Allah Who has brought us back to life after having caused us to die, and to Him is our final return."
★☆☆☆★
(060) Al-Muhyi (The Giver of Life) ( المحيى )
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَّوْ كَانُوا عِندَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
"...Allah gives life and causes death, and Allah witnesses whatever you do" (Quran, 3:156).
Allah surely brings life to the bodies when He rejoins their souls to them.
Al-Muhyi creates life and grants it to whomsoever He pleases. He creates people out of nothing, then He brings them back to life when the Day of Judgment approaches after their death.
He brings life into the heart of those who know through the light of His knowledge:
"Is he who was dead then We raised him to life and made for him a light whereby he walks among people like him whose likeness is that of one who is in utter darkness from which he cannot come out?" (Quran, 6:122).
Allah gives life to the sperm and to the leech-like clot. He causes rain to pour out of the clouds in order to bring life thereby to a dead land. References to Allah bringing life back to the dead are numerous throughout the Holy Quran; here are some of them:
So We said: Strike him (the dead corpse) with part of it (the sacrificed cow); thus does Allah bring the dead to life, and He shows you His signs so that you may understand. (2:73) Allah gives life and causes death, and Allah sees whatever you do. (3:156) Say: O people! Surely I am the Messenger of Allah to you all, [the Messenger] of Him to Whom the kingdom of the heavens and the earth belongs; there is no god but He; He brings (beings/things) to life and causes death; therefore, believe in Allah and in His Messenger, the ummi Prophet who believes in Allah and in His words, and follow him, so that you may walk in the right way" (Quran, 7:158).
Allah's is the kingdom of the heavens and the earth; besides Allah you have no guardian or helper. (2:107) He gives life and causes death, and to Him you shall be brought back. (10:56) He it is Who gives life and causes death, and in His (control) is the alternation of the night and the day; do you not then understand? (3:80) He brings forth the living from the dead and the dead from the living and gives life to the earth after its death; thus shall you be brought forth. (30:19) One of His signs is that He shows you the lightning for fear and for hope and sends down water from the clouds, then He gives life therewith to a land after its death (barrenness); most surely there are signs in this for people who understand" (Quran, 30:24).
He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is. (40:68) Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things. (42:9) There is no god but He; it is He Who gives life and causes death, the Lord and Cherisher of yourselves and of your earlier ancestors. (44:8)
A believer ought to adorn his conduct by remembering this Attribute quite often so that Allah may bring light into his heart through knowledge. His soul will then glow with the mysteries of manifestation. He should particularly remember Him as such in the depth of the night.
Al-Muhyi creates life and grants it to whomsoever He pleases. He creates people out of nothing, then He brings them back to life when the Day of Judgment approaches after their death.
He brings life into the heart of those who know through the light of His knowledge:
"Is he who was dead then We raised him to life and made for him a light whereby he walks among people like him whose likeness is that of one who is in utter darkness from which he cannot come out?" (Quran, 6:122).
Allah gives life to the sperm and to the leech-like clot. He causes rain to pour out of the clouds in order to bring life thereby to a dead land. References to Allah bringing life back to the dead are numerous throughout the Holy Quran; here are some of them:
So We said: Strike him (the dead corpse) with part of it (the sacrificed cow); thus does Allah bring the dead to life, and He shows you His signs so that you may understand. (2:73) Allah gives life and causes death, and Allah sees whatever you do. (3:156) Say: O people! Surely I am the Messenger of Allah to you all, [the Messenger] of Him to Whom the kingdom of the heavens and the earth belongs; there is no god but He; He brings (beings/things) to life and causes death; therefore, believe in Allah and in His Messenger, the ummi Prophet who believes in Allah and in His words, and follow him, so that you may walk in the right way" (Quran, 7:158).
Allah's is the kingdom of the heavens and the earth; besides Allah you have no guardian or helper. (2:107) He gives life and causes death, and to Him you shall be brought back. (10:56) He it is Who gives life and causes death, and in His (control) is the alternation of the night and the day; do you not then understand? (3:80) He brings forth the living from the dead and the dead from the living and gives life to the earth after its death; thus shall you be brought forth. (30:19) One of His signs is that He shows you the lightning for fear and for hope and sends down water from the clouds, then He gives life therewith to a land after its death (barrenness); most surely there are signs in this for people who understand" (Quran, 30:24).
He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is. (40:68) Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things. (42:9) There is no god but He; it is He Who gives life and causes death, the Lord and Cherisher of yourselves and of your earlier ancestors. (44:8)
A believer ought to adorn his conduct by remembering this Attribute quite often so that Allah may bring light into his heart through knowledge. His soul will then glow with the mysteries of manifestation. He should particularly remember Him as such in the depth of the night.
★☆☆☆★
(59) Al-Mu'īd (The Restorer, The Reinstater Who Brings Back All) (المعيد)
إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ وَهُوَ الْغَفُورُ الْوَدُودُ
"Surely He it is Who originates and reproduces, and He is the Forgiving, the Loving" (85:13-14).
Linguistically, the root word of this Attribute means: to return, to go back. We supplicate thus: "Lord! We plead to You to grant us a return to Your House," that is, to go back to the Ka`ba after having visited it or after having been there.
A man who is mu`eed is one who is knowledgeable of certain issues/topics, etc. Al-ma`d means: the Day of Judgment. According to one particular tradition, the Messenger of Allah has supplicated saying, "... and make my abode in the hereafter good, for to it shall I return." It is narrated that Gabriel asked the Messenger of Allah once, "O Muhammed!
Do you have a nostalgic feeling for your place of birth, to your homeland?!" He answered him in the affirmative, whereupon Gabriel quoted the Quranic verse saying, "Most surely He Who has made the Quran binding on you will bring you back to the destination" (Quran, 28:85).
Al-Mu`eed brings life back to the dead. He gathers all beings for the Judgment Day together, lifting the veils from them and rewarding or punishing them, each according to what he/she had said and done. He tries them about how they fared with the blessings He bestowed upon them.
Allah will cause all things (beings as well as inanimate objects) to come to naught, then He will bring them back again into existence: "Say: The One Who brought them into existence at first will give life [back] to them, and He is Cognizant of all creation" (Quran, 36:79).
We ought to return to Allah regarding everything, and we have to bear in mind that Allah created us when we were nothing at all; He determines our destiny.
_____
(58) Al-Mubdi' (The Originator, The Producer, The Initiator) ( المبدئ )
يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ
"... as We originated the first creation, so shall We reproduce it, a promise (binding on Us); We shall surely bring it about" (Quran, 21:104).
Both "al- Mubdi" and "al-Mu`eed" are among Allah's Attributes, and most of those who have discussed them have dealt with them jointly.
In Surat al-A`raf, we read the following: "Say: My Lord has enjoined justice, and set your faces upright at every time of the prayers and call upon Him, being sincere to Him in obedience; just as He brought you forth in the beginning, so shall you also return (to Us)" (Quran, 7:29).
And in Surat al-Naml, we read: "Or Who originates the creation then reproduces it, and Who gives you sustenance from the heavens and from the earth? Is there a god with Allah? Say: Bring your proof if you are truthful" (Quran, 27:64). In Surat al-`Ankabut, we read this verse: "Say: Traverse the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things" (Quran, 29:20). Surat al-Room mentions these Attributes in two places:
Allah originates creation, then He reproduces it, then to Him you shall be brought back. (30:11) He it is Who originates the creation then reproduces it, and it is easy for Him, and His are the most exalted Attributes in the heavens and the earth, and He is the Mighty, the Wise. (30:27)
In Surat al-Buruj, we read: "Surely He it is Who originates and reproduces" (Quran, 85:13).
Linguistically, the root word of this Attribute means to start, begin, initiate, and the like. Allah starts, begins, initiates, the creation of all beings and Who brings them into existence. In Surat Saba', we read the following: "... falsehood shall vanish and shall not come back" (Quran, 34:49). This verse may be paraphrased thus: "What can falsehood initiate, and what can it bring back?"
Al-Mubdi has brought the cosmos into being without a prior model, Who created all the worlds in a perfect manner, Who initiates the giving to and the assistance of His servants, proving Himself as the best to rely on.
One who remembers the Attribute "al-Mubdi" ought to seek His forgiveness whenever he remembers it and to always stay attentive while supplicating to Him.
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(57) Al-Muhsi (The Accounter, The Numberer of All) ( المحصى )
لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا
"So that He may ascertain that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things" (Quran, 72:28).
The root word of "Al-Muhsi" is ihsa' which means: counting or computing.
Linguistically, it also means to tolerate or to be able to handle. It is also used to describe a tract of land where there is a large quantity of pebbles or stones.
Allah is al-Muhsi Who counts what we do and readies it for the Day when we meet Him, that is, the Day of Judgment, the day of hisab, accounting or reckoning, the day of reward or punishment. Al- Muhsi knows all precise and minute matters, the secrets of what is decreed; He sees what is apparent and is fully knowledgeable of what is hidden. He counts the acts of obedience to Him, knows everything, counts our breath, and is acquainted with our insinuations. His knowledgeable of all beings in existence, when they move around or when they are still, and with all their affairs and deeds.
This Attribute's meaning and derivations exist in several places; here are some examples: Certainly He has a comprehensive knowledge of them, and He has numbered them a (comprehensive) numbering. (19:94) Surely We shall give life (back) to the dead, and We record what they have sent forth before and what they leave behind, and of all things have We taken account in a clear Book. (36:12) And We have recorded everything in a book. (78:29)
Linguistically, it also means to tolerate or to be able to handle. It is also used to describe a tract of land where there is a large quantity of pebbles or stones.
Allah is al-Muhsi Who counts what we do and readies it for the Day when we meet Him, that is, the Day of Judgment, the day of hisab, accounting or reckoning, the day of reward or punishment. Al- Muhsi knows all precise and minute matters, the secrets of what is decreed; He sees what is apparent and is fully knowledgeable of what is hidden. He counts the acts of obedience to Him, knows everything, counts our breath, and is acquainted with our insinuations. His knowledgeable of all beings in existence, when they move around or when they are still, and with all their affairs and deeds.
This Attribute's meaning and derivations exist in several places; here are some examples: Certainly He has a comprehensive knowledge of them, and He has numbered them a (comprehensive) numbering. (19:94) Surely We shall give life (back) to the dead, and We record what they have sent forth before and what they leave behind, and of all things have We taken account in a clear Book. (36:12) And We have recorded everything in a book. (78:29)
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(56) Al-Hamīd (The All Praiseworthy) ( الحميد )
۞ يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
"O people! You are the ones who stand in need of Allah, while Allah is the self-Sufficient, the Praised One" (Quran, 35:15).
The root word of "al-Hameed" is hamd which means: praise, something more general than thanking. Al-Hameed is also al-Mamood, the Praised One.
Allah is al-Hameed due to praising His own Self since time immemorial, and also due to His servants praising Him. His qualities, such as His being Glorified and Exalted, are due to the fact that those who mention His Attribute glorify and exalt it.
Hamd in this context means enumerating or the attempt to enumerate the qualities of perfection conceived by those who praise Him. Al-Hameed grants you success and compliments you for it; He wipes out your sins and does not embarrass you by exposing them. He is Praised due to His merits. One whose beliefs, conduct, speech and action are praiseworthy is called hameed.
Such a description fits only the Messenger of Allah and those whose ranks are close to his from among Allah's prophets as well as others such as the friends of Allah, and the scholars. Each one of these is hameed with regard to his beliefs, conduct, deeds and statements.
Allah is al-Hameed due to praising His own Self since time immemorial, and also due to His servants praising Him. His qualities, such as His being Glorified and Exalted, are due to the fact that those who mention His Attribute glorify and exalt it.
Hamd in this context means enumerating or the attempt to enumerate the qualities of perfection conceived by those who praise Him. Al-Hameed grants you success and compliments you for it; He wipes out your sins and does not embarrass you by exposing them. He is Praised due to His merits. One whose beliefs, conduct, speech and action are praiseworthy is called hameed.
Such a description fits only the Messenger of Allah and those whose ranks are close to his from among Allah's prophets as well as others such as the friends of Allah, and the scholars. Each one of these is hameed with regard to his beliefs, conduct, deeds and statements.
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(55) Al-Waliyy (The Friend, Patron and Helper) ( الولى )
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
"Allah is the Guardian (al-Waliyy) of those who believe..." (Quran, 2:257).
Al-Waliyy connotes closeness, nearness, one who may be an ally, a neighbor, a guardian, a relative, etc. It also means the supporter, the beloved one.
Allah has said, "Allah is the Guardian of those who believe" (Quran, 2:257). Quoting Yousuf, He has said, "You are my Guardian in this life and in the life hereafter" (Quran, 12:101). Quoting the believers, He has said, "You are our Patron; so, help us against the unbelieving people" (Quran, 2:286), and, "Then are they sent back to Allah, their Master, the True One" (Quran, 6:62). He has also said, "That is so because Allah is the Protector of those who believe, and because the unbelievers shall have no protector" (Quran, 47:11).
Allah is the Guardian of His servants. A good servant of Allah is also a friend of His. The Exalted One has said, "Surely the friends of Allah shall have no fear, nor shall they grieve" (Quran, 10:62). The word "waliyy" simultaneously conveys the meanings of a master and a slave, a supporter, a neighbor, a cousin, an ally, a guardian...
The common denominator in the meaning of all these connotations is nearness. A "waliyy" is one who is near to someone else physically and figuratively. The Almighty has said, "Awla laka fa awla" (Quran, 75:34): Nearer to you (is the destruction) and nearer, a clear warning meaning: "It (destruction) has come close to you, and that against which I have warned you has almost reached you; therefore, beware!"
This proves that the root word of this Attribute is derived from nearness, and this meaning is met in the case of a slave, a supporter, a cousin, an ally, or a guardian. In all these cases, there are situations which necessitate nearness required for proximity and communication. If this is proven, His being al-Waliyy of His servants is indicative of His being near to them. The Almighty has said, "... and He is with you wherever you are" (Quran, 57:4). He has also said,
... and We are nearer to him than his life-vein. (50:16) Nowhere is there a secret counsel between three persons except that He is their fourth. (58:7)
Whoever repeats this Attribute, realizing its great meanings, must be a friend of Allah. Any friend of Allah is also a friend of people, Allah's servants. He looks after them, managing their affairs, and so on. Allah says, "Believing men and women are guardians of one another" (Quran, 9:71). Whoever aspires to be close to the Almighty will find Him willing to be his friend too, and whoever turns away from Allah, Allah will turn away from him, and Satan will welcome him with open arms.
Allah has said, "Allah is the Guardian of those who believe" (Quran, 2:257). Quoting Yousuf, He has said, "You are my Guardian in this life and in the life hereafter" (Quran, 12:101). Quoting the believers, He has said, "You are our Patron; so, help us against the unbelieving people" (Quran, 2:286), and, "Then are they sent back to Allah, their Master, the True One" (Quran, 6:62). He has also said, "That is so because Allah is the Protector of those who believe, and because the unbelievers shall have no protector" (Quran, 47:11).
Allah is the Guardian of His servants. A good servant of Allah is also a friend of His. The Exalted One has said, "Surely the friends of Allah shall have no fear, nor shall they grieve" (Quran, 10:62). The word "waliyy" simultaneously conveys the meanings of a master and a slave, a supporter, a neighbor, a cousin, an ally, a guardian...
The common denominator in the meaning of all these connotations is nearness. A "waliyy" is one who is near to someone else physically and figuratively. The Almighty has said, "Awla laka fa awla" (Quran, 75:34): Nearer to you (is the destruction) and nearer, a clear warning meaning: "It (destruction) has come close to you, and that against which I have warned you has almost reached you; therefore, beware!"
This proves that the root word of this Attribute is derived from nearness, and this meaning is met in the case of a slave, a supporter, a cousin, an ally, or a guardian. In all these cases, there are situations which necessitate nearness required for proximity and communication. If this is proven, His being al-Waliyy of His servants is indicative of His being near to them. The Almighty has said, "... and He is with you wherever you are" (Quran, 57:4). He has also said,
... and We are nearer to him than his life-vein. (50:16) Nowhere is there a secret counsel between three persons except that He is their fourth. (58:7)
Whoever repeats this Attribute, realizing its great meanings, must be a friend of Allah. Any friend of Allah is also a friend of people, Allah's servants. He looks after them, managing their affairs, and so on. Allah says, "Believing men and women are guardians of one another" (Quran, 9:71). Whoever aspires to be close to the Almighty will find Him willing to be his friend too, and whoever turns away from Allah, Allah will turn away from him, and Satan will welcome him with open arms.
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(54) Al-Matīn (The Firm, The Steadfast) ( المتين )
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
"Surely Allah bestows sustenance, the Lord of Power, the Strong One" (Quran, 51:58).
"Al-Qawiyy" and "al-Mateen" are two of Allah's Attributes and are mentioned in such an order. They share the same basic meaning.
Linguistically, "al-Qawiyy" is derived from quwwa, strength, power, might, ability, etc. It is in lexicons indicative of strength versus weakness. Strength in this sense describes a complete and perfect might. Since He is very Strong, Allah has the most perfect and absolute might and perfection; He has said, "... surely your Lord is the Strong, the Mighty" (Quran, 11:66). "Al-Qawiyy" means: the One Whose strength is unlimited and before Whom the strength of His foe dwarves, and so does the greatness of anyone held as great.
Allah has granted the angels a mighty power whereby one angel, for example, can uproot a mountain or turn cities upside down. Yet such an angel, or his like, fears Allah and His Might, shakes in awe for fear of His Greatness. Al-Qawiyy is the One Whose Might and Greatness are perfect: He subdues and is not subdued; He helps and is not helped; His Might is superior to the might of anyone else. It is also said that He never suffers any weakness in Himself, in His qualities, or in His actions, and His strength is indicative of His complete Might. There are many Quranic verses that describe Allah as the Strong One; among them are the following,
O had only those who are unjust seen when they witness the chastisement that power is wholly Allah's, and that Allah is severe in requiting (evil)! (2:165) And wherefore did you not say, when you entered your garden: "It is as Allah has pleased; there is no power save in Allah"? (18:39) As regarding `Ad , they were unjustly proud in the land, and they said: "Who is mightier than we are?" Did they not see that Allah Who created them is mightier than them, and that they denied Our signs? (41:15)
When we discern the previously quoted glorious verses, we will find the Attribute "al-Qawiyy" existing in 8:52 and 40:22 as the One Who is severe in requiting evil. Seven times has the Attribute "al- Qawiyy" been combined with the Attribute "al-`Azeez"; strength is not suited except for those who are honourable. Might is accompanied by severity.
The root word, matana, connotes solidness with expansion and extension. It may be applied to a solid rock, or to a distance traversed. Al-Mateen is al-Qawiyy, the Strong One, Who can do whatever He pleases, Who does not need an army to enforce His authority.
He needs no help, nor supporters, nor assistants. Rest your hope on none besides Him. Al-Mateen is the One Whose Might is perfect; nothing in the heavens nor on earth can stand in His way. He is Allah Who affects His will, Whose Might is eternal; He affects everything yet nothing can affect Him.
Linguistically, "al-Qawiyy" is derived from quwwa, strength, power, might, ability, etc. It is in lexicons indicative of strength versus weakness. Strength in this sense describes a complete and perfect might. Since He is very Strong, Allah has the most perfect and absolute might and perfection; He has said, "... surely your Lord is the Strong, the Mighty" (Quran, 11:66). "Al-Qawiyy" means: the One Whose strength is unlimited and before Whom the strength of His foe dwarves, and so does the greatness of anyone held as great.
Allah has granted the angels a mighty power whereby one angel, for example, can uproot a mountain or turn cities upside down. Yet such an angel, or his like, fears Allah and His Might, shakes in awe for fear of His Greatness. Al-Qawiyy is the One Whose Might and Greatness are perfect: He subdues and is not subdued; He helps and is not helped; His Might is superior to the might of anyone else. It is also said that He never suffers any weakness in Himself, in His qualities, or in His actions, and His strength is indicative of His complete Might. There are many Quranic verses that describe Allah as the Strong One; among them are the following,
O had only those who are unjust seen when they witness the chastisement that power is wholly Allah's, and that Allah is severe in requiting (evil)! (2:165) And wherefore did you not say, when you entered your garden: "It is as Allah has pleased; there is no power save in Allah"? (18:39) As regarding `Ad , they were unjustly proud in the land, and they said: "Who is mightier than we are?" Did they not see that Allah Who created them is mightier than them, and that they denied Our signs? (41:15)
When we discern the previously quoted glorious verses, we will find the Attribute "al-Qawiyy" existing in 8:52 and 40:22 as the One Who is severe in requiting evil. Seven times has the Attribute "al- Qawiyy" been combined with the Attribute "al-`Azeez"; strength is not suited except for those who are honourable. Might is accompanied by severity.
The root word, matana, connotes solidness with expansion and extension. It may be applied to a solid rock, or to a distance traversed. Al-Mateen is al-Qawiyy, the Strong One, Who can do whatever He pleases, Who does not need an army to enforce His authority.
He needs no help, nor supporters, nor assistants. Rest your hope on none besides Him. Al-Mateen is the One Whose Might is perfect; nothing in the heavens nor on earth can stand in His way. He is Allah Who affects His will, Whose Might is eternal; He affects everything yet nothing can affect Him.
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(53) Al-Qawwiyy (The Strong) ( القوى )
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
"Surely Allah bestows sustenance, the Lord of Power, the Strong One" (Quran, 51:58).
"Al-Qawiyy" and "al-Mateen" are two of Allah's Attributes and are mentioned in such an order. They share the same basic meaning.
Linguistically, "al-Qawiyy" is derived from quwwa, strength, power, might, ability, etc. It is in lexicons indicative of strength versus weakness. Strength in this sense describes a complete and perfect might. Since He is very Strong, Allah has the most perfect and absolute might and perfection; He has said, "... surely your Lord is the Strong, the Mighty" (Quran, 11:66). "Al-Qawiyy" means: the One Whose strength is unlimited and before Whom the strength of His foe dwarves, and so does the greatness of anyone held as great.
Allah has granted the angels a mighty power whereby one angel, for example, can uproot a mountain or turn cities upside down. Yet such an angel, or his like, fears Allah and His Might, shakes in awe for fear of His Greatness. Al-Qawiyy is the One Whose Might and Greatness are perfect: He subdues and is not subdued; He helps and is not helped; His Might is superior to the might of anyone else. It is also said that He never suffers any weakness in Himself, in His qualities, or in His actions, and His strength is indicative of His complete Might. There are many Quranic verses that describe Allah as the Strong One; among them are the following,
O had only those who are unjust seen when they witness the chastisement that power is wholly Allah's, and that Allah is severe in requiting (evil)! (2:165) And wherefore did you not say, when you entered your garden: "It is as Allah has pleased; there is no power save in Allah"? (18:39) As regarding `Ad , they were unjustly proud in the land, and they said: "Who is mightier than we are?" Did they not see that Allah Who created them is mightier than them, and that they denied Our signs? (41:15)
When we discern the previously quoted glorious verses, we will find the Attribute "al-Qawiyy" existing in 8:52 and 40:22 as the One Who is severe in requiting evil. Seven times has the Attribute "al- Qawiyy" been combined with the Attribute "al-`Azeez"; strength is not suited except for those who are honourable. Might is accompanied by severity.
The root word, matana, connotes solidness with expansion and extension. It may be applied to a solid rock, or to a distance traversed. Al-Mateen is al-Qawiyy, the Strong One, Who can do whatever He pleases, Who does not need an army to enforce His authority.
He needs no help, nor supporters, nor assistants. Rest your hope on none besides Him. Al-Mateen is the One Whose Might is perfect; nothing in the heavens nor on earth can stand in His way. He is Allah Who affects His will, Whose Might is eternal; He affects everything yet nothing can affect Him.
Linguistically, "al-Qawiyy" is derived from quwwa, strength, power, might, ability, etc. It is in lexicons indicative of strength versus weakness. Strength in this sense describes a complete and perfect might. Since He is very Strong, Allah has the most perfect and absolute might and perfection; He has said, "... surely your Lord is the Strong, the Mighty" (Quran, 11:66). "Al-Qawiyy" means: the One Whose strength is unlimited and before Whom the strength of His foe dwarves, and so does the greatness of anyone held as great.
Allah has granted the angels a mighty power whereby one angel, for example, can uproot a mountain or turn cities upside down. Yet such an angel, or his like, fears Allah and His Might, shakes in awe for fear of His Greatness. Al-Qawiyy is the One Whose Might and Greatness are perfect: He subdues and is not subdued; He helps and is not helped; His Might is superior to the might of anyone else. It is also said that He never suffers any weakness in Himself, in His qualities, or in His actions, and His strength is indicative of His complete Might. There are many Quranic verses that describe Allah as the Strong One; among them are the following,
O had only those who are unjust seen when they witness the chastisement that power is wholly Allah's, and that Allah is severe in requiting (evil)! (2:165) And wherefore did you not say, when you entered your garden: "It is as Allah has pleased; there is no power save in Allah"? (18:39) As regarding `Ad , they were unjustly proud in the land, and they said: "Who is mightier than we are?" Did they not see that Allah Who created them is mightier than them, and that they denied Our signs? (41:15)
When we discern the previously quoted glorious verses, we will find the Attribute "al-Qawiyy" existing in 8:52 and 40:22 as the One Who is severe in requiting evil. Seven times has the Attribute "al- Qawiyy" been combined with the Attribute "al-`Azeez"; strength is not suited except for those who are honourable. Might is accompanied by severity.
The root word, matana, connotes solidness with expansion and extension. It may be applied to a solid rock, or to a distance traversed. Al-Mateen is al-Qawiyy, the Strong One, Who can do whatever He pleases, Who does not need an army to enforce His authority.
He needs no help, nor supporters, nor assistants. Rest your hope on none besides Him. Al-Mateen is the One Whose Might is perfect; nothing in the heavens nor on earth can stand in His way. He is Allah Who affects His will, Whose Might is eternal; He affects everything yet nothing can affect Him.
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(52) Al-Wakīl (The Trustee, The Dependable) ( الوكيل )
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِندِكَ بَيَّتَ طَائِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا
وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا
"... and trust in Allah, and Allah suffices as Protector" (Quran, 4:81, 33:3).
"Al-Wakeel" is one of the Attributes of Allah, these Attributes which link whoever repeats them quite often, being aware of their meanings, to the gardens of Allah, the Truth, Who has all the beauty, perfection, and glory.
Al-Wakeel is the Sustainer, the One Who has taken upon Himself to provide sustenance for His servants. He, and only He, takes charge of all the affairs of those who are in His custody, under His care. According to linguists, "al-Wakeel" is the One to Whom all affairs are entrusted to manage, Who provides His servants with everything they need.
In other words, He takes charge of everything. Al-Wakeel benevolently looks after His pious servants. He is the One to Whom all affairs are referred, Who makes the truth manifest; so, whoever relies on Him will be self-sufficient, and whoever seeks sufficiency from Him will be independent and pleased.
The servants of Allah have entrusted their affairs to Him and relied on His benevolence due to their inability to attain what they wish to attain versus His own ability to do so: He takes charge of the conditions of His servants, Who manages them as He pleases.
Those who recognize Him will entrust Him to fare with their own affairs. He surely is the only One Who truly fares with His servants as He pleases. If one of His servants entrusts Him to fare with his own affairs, He will beautifully save him the hardship of any task and will grant him more than He grants others; He gives sufficiently to those who rely on Him. He takes care of the affairs of His servants.
He initiated the giving to man without the latter having asked Him, and He gave man everything he needed. Whenever man pleads to Him, He directs His attention to him and beautifully looks after him. If he remains on the straight path, He will seal his deeds with the beauty of His guardianship.
Linguistically, a wakeel is one upon whom one relies; so, this is why it is said that one who relies on Allah will come to know that Allah suffices him in as far as his sustenance and affairs are concerned, so he relies on Him and only Him and depends on none but Him. The wakeel of someone else is the person who efficiently represents him or does on his behalf what he is incapable of doing.
In Surat Hud, Allah addresses His Messenger Muhammed saying, "You are only a warner, and Allah is Custodian over all things" (Quran, 11:12), that is, "Your responsibility is simply to convey the Message, to warn against the dire consequences of rejecting it, to invite people to accept it, while Allah manages the affairs of His servants and watches over them, something which you do not have to do, since it is the responsibility of the Creator towards His creatures, and it is not a subject to be taught or conveyed."
Narrating the tale of Ya`qoob (Jacob) and his sons, the Almighty says in Surat Yousuf (Joseph), "And when they gave him their pledge, he said: Allah is the One in Whom trust is placed as regarding what we say" (Quran, 12:66). In Surat al-Ahzab, the Almighty addresses His Messenger Muhammed saying, "The Lord of the east and the west; there is no god but He; therefore, take Him for Protector" (Quran, 73:9).
The address here is repeated twice to the Messenger of Allah; therefore, the Messenger of Allah used to quite often remember his Lord, al-Wakeel al-Hafiz, reminding his companions and followers never to neglect mentioning this Gracious Attribute during the time of trouble, hardship and affliction. The Messenger of Allah once said, "How can I feel happy knowing that the one charged with blowing the horn (i.e. Archangel Israfil) has picked the horn and bent his forehead listening to the order to blow it?" His companions asked him, "Then what are we supposed to say, O Messenger of Allah?" He said, "Say: `Hasbuna Allah wa ni`mal-Wakeel (Allah suffices us, and Great is the Guardian)!'"
The Messenger of Allah used to plead to his Lord, al-Wakeel, on every occasion, saying, "Lord! I implore You not to permit me to rely on my own self even for the twinkling of an eye else I should surely perish." According to one qudsi tradition, the Almighty, addressing His Messenger, says, "You are My servant and Messenger, and I have named you al-Mutawakkil [one who trusts in and relies on his Lord];" therefore, the Messenger of Allah was ordered by his Lord to do so; i.e. to always rely on Him. In Surat Ali-`Imran, He says, "... so once you have made up your mind, place your trust in Allah; surely Allah loves those who trust (in Him)" (Quran, 3:159), that is, "Having consulted your companions regarding a matter, you must rely on Allah in effecting it, and have confidence in His assistance and help, for He is al-Wakeel, and He is your Guardian." Allah loves His servants who turn to Him and rely on Him provided they exert some effort and exhaust the means available to them. Allah has made His Messenger a role model to emulate in the reliance upon his Lord, for Allah has ordered His believing servants to be among those who rely on Him.
In Surat Yousuf, He says, "Judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely" (Quran, 12:67). In another verse of the same chapter, He says, "And what reason do we have not to rely on Allah, and He has, indeed, guided us in our ways? And certainly we would bear with patience your persecution of us, and on Allah should the reliant rely" (Quran, 14:12). In 39:38 we read, "Say: Allah suffices me; on Him do the reliant rely" (Quran, 39:38).
One who chooses Allah as his Guardian is one who has also to guard Allah's interest in his own self by observing His rights and obligations and whatever He has required him to do, so he should be the opponent of his own evil-insinuating self day and night, without relaxing for a moment, nor falling short even for the twinkling of an eye.
Al-Wakeel is the Sustainer, the One Who has taken upon Himself to provide sustenance for His servants. He, and only He, takes charge of all the affairs of those who are in His custody, under His care. According to linguists, "al-Wakeel" is the One to Whom all affairs are entrusted to manage, Who provides His servants with everything they need.
In other words, He takes charge of everything. Al-Wakeel benevolently looks after His pious servants. He is the One to Whom all affairs are referred, Who makes the truth manifest; so, whoever relies on Him will be self-sufficient, and whoever seeks sufficiency from Him will be independent and pleased.
The servants of Allah have entrusted their affairs to Him and relied on His benevolence due to their inability to attain what they wish to attain versus His own ability to do so: He takes charge of the conditions of His servants, Who manages them as He pleases.
Those who recognize Him will entrust Him to fare with their own affairs. He surely is the only One Who truly fares with His servants as He pleases. If one of His servants entrusts Him to fare with his own affairs, He will beautifully save him the hardship of any task and will grant him more than He grants others; He gives sufficiently to those who rely on Him. He takes care of the affairs of His servants.
He initiated the giving to man without the latter having asked Him, and He gave man everything he needed. Whenever man pleads to Him, He directs His attention to him and beautifully looks after him. If he remains on the straight path, He will seal his deeds with the beauty of His guardianship.
Linguistically, a wakeel is one upon whom one relies; so, this is why it is said that one who relies on Allah will come to know that Allah suffices him in as far as his sustenance and affairs are concerned, so he relies on Him and only Him and depends on none but Him. The wakeel of someone else is the person who efficiently represents him or does on his behalf what he is incapable of doing.
In Surat Hud, Allah addresses His Messenger Muhammed saying, "You are only a warner, and Allah is Custodian over all things" (Quran, 11:12), that is, "Your responsibility is simply to convey the Message, to warn against the dire consequences of rejecting it, to invite people to accept it, while Allah manages the affairs of His servants and watches over them, something which you do not have to do, since it is the responsibility of the Creator towards His creatures, and it is not a subject to be taught or conveyed."
Narrating the tale of Ya`qoob (Jacob) and his sons, the Almighty says in Surat Yousuf (Joseph), "And when they gave him their pledge, he said: Allah is the One in Whom trust is placed as regarding what we say" (Quran, 12:66). In Surat al-Ahzab, the Almighty addresses His Messenger Muhammed saying, "The Lord of the east and the west; there is no god but He; therefore, take Him for Protector" (Quran, 73:9).
The address here is repeated twice to the Messenger of Allah; therefore, the Messenger of Allah used to quite often remember his Lord, al-Wakeel al-Hafiz, reminding his companions and followers never to neglect mentioning this Gracious Attribute during the time of trouble, hardship and affliction. The Messenger of Allah once said, "How can I feel happy knowing that the one charged with blowing the horn (i.e. Archangel Israfil) has picked the horn and bent his forehead listening to the order to blow it?" His companions asked him, "Then what are we supposed to say, O Messenger of Allah?" He said, "Say: `Hasbuna Allah wa ni`mal-Wakeel (Allah suffices us, and Great is the Guardian)!'"
The Messenger of Allah used to plead to his Lord, al-Wakeel, on every occasion, saying, "Lord! I implore You not to permit me to rely on my own self even for the twinkling of an eye else I should surely perish." According to one qudsi tradition, the Almighty, addressing His Messenger, says, "You are My servant and Messenger, and I have named you al-Mutawakkil [one who trusts in and relies on his Lord];" therefore, the Messenger of Allah was ordered by his Lord to do so; i.e. to always rely on Him. In Surat Ali-`Imran, He says, "... so once you have made up your mind, place your trust in Allah; surely Allah loves those who trust (in Him)" (Quran, 3:159), that is, "Having consulted your companions regarding a matter, you must rely on Allah in effecting it, and have confidence in His assistance and help, for He is al-Wakeel, and He is your Guardian." Allah loves His servants who turn to Him and rely on Him provided they exert some effort and exhaust the means available to them. Allah has made His Messenger a role model to emulate in the reliance upon his Lord, for Allah has ordered His believing servants to be among those who rely on Him.
In Surat Yousuf, He says, "Judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely" (Quran, 12:67). In another verse of the same chapter, He says, "And what reason do we have not to rely on Allah, and He has, indeed, guided us in our ways? And certainly we would bear with patience your persecution of us, and on Allah should the reliant rely" (Quran, 14:12). In 39:38 we read, "Say: Allah suffices me; on Him do the reliant rely" (Quran, 39:38).
One who chooses Allah as his Guardian is one who has also to guard Allah's interest in his own self by observing His rights and obligations and whatever He has required him to do, so he should be the opponent of his own evil-insinuating self day and night, without relaxing for a moment, nor falling short even for the twinkling of an eye.
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