How can I act in accordance with the meanings of these names of Allah: al-Ahad, al-A‘laa, al-Akram and al-Awwal?

How do i act upon these names of allaah and apply in my life: [al ahad] [al alaa] [al akram] [al awwal]

Praise be to Allah

al-Ahad, al-A‘laa, al-Akram and al-Awwal are among the beautiful names of Allah. 

Allah, may He be exalted, says (interpretation of the meaning):

“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘He is Allah, (the) One [al-Ahad]’” [al-Ikhlaas 112:1]

“Glorify the Name of your Lord, the Most High [al-A‘laa]” [al-A‘laa 87:1]

“Read! And your Lord is the Most Generous [al-Akram]” [al-‘Alaq 96:3]

 “He is the First [al-Awwal] (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All‑Knower of every thing” [al-Hadeed 57:3]. 

Al-Ahad (the One) is the One who is unique, Who is consistently one, and there is no other with Him. He is One and unique in His Oneness, in His Essence, and in His Lordship, in His divinity, and in His names and attributes. 

Shaykh as-Sa ‘di (may Allah have mercy on him) said: 

(al-Waahid, al-Ahad), the One and only: He is the One Who is unique in all His perfect attributes, in which no one else has any share with Him. People must affirm His Oneness in belief, word and deed, by acknowledging His absolute perfection, affirming that He is unique in His oneness, and devoting all kinds of worship to Him alone.  [Tafseer as-Sa‘di (945)] 

Acting in accordance with the meaning of this name means acknowledging that Lordship belongs to Allah, may He be exalted, alone, for He alone is the Creator, Sovereign and controller. That is to be followed by not associating anything with him in worship, and by striving for His sake, striving hard to be sincere to Him alone, may He be glorified, in all our words and deeds. 

Shaykh ‘Abd al-‘Azeez al-Jaleel (may Allah grant him success) said: 

The greatest impact and implication of these two divine names – al-Waahid and al-Ahad – dictates that we must believe that Lordship and divinity belong to Allah, may He be glorified and exalted, alone, and we must affirm that He is one and unique in His deeds and attributes, and the deeds of His slaves should be devoted to Him alone. As He is one and unique in His Lordship, in the sense that He is the Creator, the Provider, the Giver of life and death, the Owner Who controls His creation as He wills, so too He is One in His divinity, so there is no god but Him alone, with no partner or associate. 

After realising that, a person will be able to affirm his belief in the Oneness of his Lord, may He be glorified, and direct all acts of worship to Him alone – may He be glorified and exalted – as none is deserving of worship except Him alone, may He be glorified. 

When this belief is firmly rooted in the heart, it will inevitably show in a person’s words and deeds, and in all of his faculties; so he will not bow, or pray, except to Allah alone, with no partner or associate, and he will not put his hopes in anyone, or call upon anyone, or ask of anyone except Allah, may He be glorified and exalted. He will not seek help or seek protection except from Allah alone; he will not fear anyone except Allah alone; he will not put his trust in anyone except Him alone. 

The point is that one of the implications of believing in the divine names al-Waahid and al-Ahad is that one should turn to Allah, may He be glorified, and be devoted to Him alone, and call upon Him, love Him, and venerate Him, revere Him, fear Him, put one’s hope in Him, put one’s trust in Him, and devote all kinds of worship to Him alone. 

This means that one will love Him alone, may He be glorified and exalted, and show loyalty to Him alone. Allah, may He be glorified, says (interpretation of the meaning):

“Shall I take as a Walee (helper, protector, etc.) any other than Allah, the Creator of the heavens and the earth?” [al-An‘aam 6:14]. 

Secondly: hearts will be attached to their Creator, the One Whom they worship, and they will turn to Him alone, with no partner or associate, because He is al-Waahid al-Ahad, to Whom all creatures turn for their needs and necessities. He has power over all things, is the Sovereign of all things, the controller of all things. 

These feelings bring relief and comfort to people’s hearts, and keep them from feeling scattered and disturbed. They make them feel a sense of contentment in turning to their Lord, the One whom they worship, and lead them to no longer put any hope in those who have no power and are not able to do anything except what Allah enables them to do, for they have no power to benefit or harm themselves, let alone anyone else. 

These feelings make a person give up any hope in created beings and make him focus his attention and turn for what he wants to His Creator and Maker, the One Whom he worships, al-Waahid, al-Ahad, as-Samad (the One, the Unique, the Eternal). Thus he finds comfort and peace of mind, because he has focused his attention and turned with all his heart to Allah alone, and he is not turning in many directions, to partners who are at odds with one another, where he would find himself stuck between them, mired in confusion, worries and bitter conflict. 

Allah, may He be exalted, gives us a likeness of the one who worships one God – namely Allah, may He be glorified and exalted – and one who is confused between various gods, who enslave him and tear him apart. 

Allah, may He be exalted, says (interpretation of the meaning):

“Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master, (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not” [az-Zumar 39:29]. 

If a person devotes his entire life to achieving this great goal, which is worshipping Allah alone, then everything in his life will be used to achieve that goal; thus he will protect his time and his life from being wasted on anything other than this goal. Therefore he will be very careful with his precious time and numbered breaths, lest they be wasted for no purpose. Rather he will use all his time and the very minutes of his life in that which will bring him benefit in the hereafter, such as doing righteous deeds, calling people to Allah, striving in jihad in His cause; he will regret any minutes of his life that he wastes more than he would regret missing out on everything in this world. Therefore he makes the most of the blessings of free time, good health, wealth and youth, utilising them to obey Allah, may He be glorified and exalted, before they are gone. Even his times of rest, leisure and pleasure he intends as worship of Allah, may He be glorified and exalted, so that they may give him energy to do further acts of obedience, after relaxing and re-energising. 

End quote from Wa Lillahi al-Asma’ al-Husna by ‘Abd al-‘Azeez al-Jaleel (114-117) 

Al-A‘laa (the Most High) is the One Who is most sublime and exalted in all aspects. 

As-Sa‘di (may Allah have mercy on him) said:  

Al-‘Aliy, al-A‘laa (the Exalted, the Most High) is the One Who is most sublime and exalted in all aspects, in Essence, in esteem and attributes, and in terms of prevailing over all others.
He is the One Who rose over the Throne and is the ultimate Sovereign; He is the One who possesses all attributes of greatness, pride, majesty, beauty and all other perfect attributes, and His attributes are the most perfect. [Tafseer as-Sa‘di (p. 946)] 

For more information, please see an-Nahj al-Asma fi Sharh Asma’ Allah al-Husna by Muhammad al-Hammood an-Najdi (1/321-337) 

Acting in accordance with the meaning of this name means, first of all, understanding what is meant by the exaltedness of Allah, the Most High, the Most Great. We believe that His Essence is above His Throne, and that He is the Most High in the sense of prevailing over all others. He is the dominant above His slaves, He commands whatever He wills, and He does whatever He wills. He has subjugated all creatures and none can escape His power or control. 

To Him belong the highest status and esteem; His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise (30:27), of the highest esteem. No one of His creation is equal to Him and He is not subject to any shortcomings. 

Then the individual should express his servitude to Allah in accordance with the implications of this divine name. So he submits to his Lord, and feels his utter need for Him and his weakness before Him, acknowledging that He is deserving of all veneration and reverence, and that nothing is hidden from him on earth or in heaven. So he hastens to worship his Lord and he fears Him night and day, remembering that He is constantly watching him in all that he says and does, and showing a great deal of respect to His commands and prohibitions. 

For more information, please see: Wa Lillahi al-Asma’ al-Husna by al-Jaleel (259-262). 

Al-Akram (the Most Generous) is the One Who is very generous and very kind to His creation.  

Al-Khattaabi (may Allah have mercy on him) said: 

He is the most generous of the most generous and no generous one could ever match or equal His generosity. [Al-Asma’ wa’s-Sifaat by al-Bayhaqi (1/148)] 

Abu Hayyaan (may Allah have mercy on him) said: 

Al-Akram (the Most Generous) is a description that is indicative of emphatic generosity, for His generosity surpasses all generosity; He bestows innumerable blessings, shows forbearance to the sinner, accepts repentance and pardons bad deeds.  [Al-Bahr al-Muheet (10/507)] 

Ibn al-Qayyim (may Allah have mercy on him) said: 

Allah, may He be glorified, is self-sufficient, most generous, almighty, most merciful. He is kind to His slave even though He has no need of him; He wants good for him and relieves him of hardship, not because He wants some benefit from the person or in order to ward off some harm from Himself, but out of mercy and kindness. He, may He be glorified, did not create His creation so as to increase His support, or so as to attain pride, or so that they could give Him strength or benefit Him, or so that they could defend Him. [Ighaathat al-Lahfaan (1/41)] 

See also: an-Nahj al-Asma (1/377-392) 

Acting in accordance with the meaning of this name means acknowledging the generosity and the bounty of Allah, may He be exalted, and that His stores never run out and there is no limit to His generosity. So the individual should think positively of his Lord and put his trust sincerely in Him. If he sins, he should repent to Him and turn to Him, and not despair of His mercy, grace and generosity. If he asks of Him, he is certain of a response, and he persists in calling upon Him. 

Shaykh ‘Abd al-‘Azeez al-Jaleel (may Allah grant him success) said:

The effects of believing in these two divine names (al-Kareem and al-Akram) include the following:
1.     Loving Him, may He be glorified and exalted, for His generosity and blessings that cannot be counted or enumerated; striving to make that love a reality by giving thanks to Him, may He be glorified, in one’s heart and in one’s words and deeds; worshipping Him alone; not doing anything but that which pleases Allah, may He be glorified, and striving to keep away from that which incurs His wrath; hastening to repent if one falls into anything that is not pleasing to Allah, may He be glorified and exalted.
2.     Feeling shy and humble before Him, may He be glorified, and observing proper etiquette with Him, may He be glorified and exalted – because, despite the many sins of His slaves, He still does not withhold His gifts and generosity.
This great generosity instils in the heart of the believer humility, humbleness, fear and hope, and it keeps one away from that which incurs the wrath of Allah, may He be glorified and exalted.
3.     Being attached to Him alone, may He be glorified; putting one’s trust in Him; delegating one’s affairs to Him and seeking one’s needs from Him alone, may He be glorified, because He is the Most Generous Whose generosity has no end; the Almighty, for Whom nothing is beyond Him on earth or in heaven; the Ever Living Who does not die – unlike created beings who are usually overtaken by covetousness, and even if a person is generous, his generosity is limited and will cease with his death. He may want to show generosity to others, but his inability to afford it prevents him from doing that.
Allah, may He be exalted, says (interpretation of the meaning):
“And put your trust (O Muhammad (blessings and peace of Allah be upon him)) in the Ever Living One Who dies not” [al-Furqaan 25:58]“And put your trust in the All-Mighty, the Most Merciful” [ash-Shu‘ara’ 26:217]. This makes hope strong, and makes one aspire for His generosity and mercy, and it makes one lose hope in any created beings.
4.     Adopting the characteristic of generosity towards the slaves of Allah, may He be exalted, for Allah, may He be glorified and exalted, is generous and loves those among His slaves who are generous, through whom Allah brings relief to those who are in need, and through whom He grants help to the desperate. The characteristic of generosity that Allah, may He be exalted, loves is not attained by being wasteful and extravagant, and squandering wealth; rather it is a middle path between extravagance and wastefulness on the one hand and stinginess and covetousness on the other.
Imam Ibn al-Qayyim (may Allah have mercy on him) said: Allah, may He be exalted, praises the people of the middle path, who avoid two deviant extremes (with regard to spending), in more than one place in His Book. He, may He be exalted, says (interpretation of the meaning):
“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)” [al-Furqaan 25:67]“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty” [al-Isra’ 17:29]“And give to the kindred his due and to the Miskeen (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift” [al-Isra’ 17:26]. Therefore denying relatives (kindred), the poor and needy, and wayfarers of their rights is extreme stinginess, and spending wastefully means going to extremes in spending. What Allah likes lies somewhere between the two.
The generosity that is required of people does not stop at generosity in terms of spending wealth only; rather it also includes being generous with one’s status (by using it to help others), being generous with knowledge, being generous with oneself, offering it for the sake of Allah.
5.     Calling upon Allah, may He be glorified and exalted, a great deal, and seeking one’s needs from Him, may He be glorified, no matter how great those needs; and thinking positively of Him, may He be exalted. If there is a delay, or a response to the supplication is withheld, one should not doubt the generosity of Allah, may He be glorified; rather His withholding the need of His believing slave is also generosity and mercy from Him, may He be glorified, for fulfilling the need that the person is beseeching Allah to fulfil may lead to doom in terms of his religious or worldly interests, so by His grace, generosity and mercy, Allah does not answer his prayer, because of what He knows of the harm that would befall him if he were to be granted that.
6.     Al-mukram (the honoured) is the one whom Allah, may He be exalted, honours with faith and guidance, even if he is poor and destitute, and the muhaan (the humiliated) is the one whom Allah, may He be exalted, humiliates with disbelief, evildoing and sin, even if he is rich and promineny, with great wealth and many sons. “And whomsoever Allah disgraces, none can honour him” [al-Hajj 22:18]. [Wa Lillahi al-Asma’ al-Husna (594-596)] 

Al-Awwal (the First) is the one before Whom there is nothing 

Muslim narrated in his Saheeh (2713) from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) used to say:

“Allaahumma Rabb al-samawaati wa’l-ard wa Rabb al-‘arsh il-‘azeem, Rabbaanaa wa Rabba kulli shay’in, Faaliq al-habb wa’l-nawa wa munzil al-Tawraati wa’l-Injeeli wa’l-Furqaan, a’oodhu bika min sharri kulli shay’in anta aakhidhun bi naasiyatihi. Allaahumma anta al-awwal fa laysa qablaka shay’un, wa anta al-aakhir fa laysa ba’daka shay’un, wa anta al-zaahir fa laysa fawqaka shay’un wa anta al-baatin fa laysa doonaka shay’un. Iqdi ‘annaa al-dayna wa aghninaa min al-faqri "(O Allaah, Lord of the seven heavens and the exalted Throne, our Lord and Lord of all things, splitter of the seed and the date-stone, Revealer of the Tawraat and the Injeel and the Furqaan [Qur’aan], I seek refuge in You from the evil of all things You shall seize by the forelock [have total mastery over]. O Allaah, You are the First so there is nothing before You, and You are the Last so there is nothing after You. You are al-Zaahir [the greatest and highest] so there is nothing above You, and You are al-Baatin [aware of the subtlest secrets] so there is nothing closer than You. Settle our debt for us and spare us from poverty).

Acting in accordance with the meaning of this name means acknowledging His  prior grace and mercy. So the individual should think positively of his Lord, and turn to Him in all his affairs, admitting his utter need of his Lord, and the self-sufficiency of his Lord, along with His abundant generosity and bounty. Thus the individual will realise his utter need of Allah and will turn to Him alone in complete devotion. Ibn al-Qayyim (may Allah have mercy on him) said:  

Worshipping Allah in accordance with the meaning of the divine name al-Awwal (the First) means not pinning one’s hopes on means and causes, being content with them and focusing on them, rather one should turn one’s focus completely to His generosity and mercy that preceded the existence of means and causes, for He is the One Who showed kindness without any measures on the part of the individual, because the latter had no power to take any measures when he was nothing and did not exist. What measures could possibly be available at that time, when he was absolutely nothing, and there was over man a period of time, when he was nothing to be mentioned (76:1). 

All plans belong to Allah, may He be glorified, and all help comes from Him; His favour precedes all measures, and measures are nothing but part of His bounty and generosity. 

Whoever understands the divine name al-Awwal in that sense, this dictates that he should feel a sense of great need for his Lord, and will make him a true slave of Allah. 

Worshipping Allah in accordance with the meaning of the divine name al-Aakhir (the Last) also means not putting one’s trust in means and measures or being content with them, for they will inevitably and ultimately come to an end, and there will remain the Eternal after that. So putting one’s trust in them is like putting one’s trust in something that does not exist and will come to an end, whereas putting one’s trust in Allah the Last, may He be glorified, is putting one’s trust in the Ever Living Who will never die and will never cease to exist. So the one who puts his trust in Him will definitely never lose or be cut off, unlike putting one’s trust in anything else, that will have an end after which it will cease to exist. 

This is what one should know about Allah, that He was there before all measures and causes, and by the same token, the one who knows Him as al-Aakhir (the Last) will realise that He will remain after all causes and measures cease to exist. Allah existed when nothing else existed, and all things will perish but He. 

So think about how these two divine names should shape the behaviour of the individual, and how they dictate that he should be sincere in turning to Allah alone and feel that he is in need of Him, to the exclusion of all else; all things begin with Him and will return to Him, for He is the one who initiated His favour and generosity when there were no causes or measures, and to Him all causes and measures will return. So He is the First and Last of all things. 

As He is the Lord of all things, the cause, Creator and maker, He is the God of all things and the ultimate goal, and no one can attain soundness, prosperity or perfection unless Allah alone is his ultimate aim and goal. 

He is the First, Who initiated the creation of all beings, and He is the Last, on Whom all servitude, will and love are focused. There is nothing beyond Allah that could be sought, worshipped or loved, just as there was nothing before Him that was created or made. 

As He is the only One Who brought you into existence, you should make Him the only One Whom you love and worship, so that your servitude will be valid. 

Just as He initiated your existence and your creation started with Him, you should make Him the ultimate focus of your love, will and devotion, so that your devotion to Him on the basis of His names al-Awwal and al-Aakhir will be sound. 

Most people worship Him on the basis of His name al-Awwal, but what matters is to worship Him on the basis of His name al-Aakhir. This is the way of servitude of the Messengers and their followers, for He is the Lord of the Worlds, the God of the Messengers, glory and praise be to Him. End quote. 

Tareeq al-Hijratayn (p. 19-20) 

One of the most important things that we must do with regard to His beautiful names is to ask of Him by virtue of them, and seek to draw close to Him by virtue of them, as He, may He be exalted, says (interpretation of the meaning):

“And (all) the Most Beautiful Names belong to Allah, so call on Him by them” [al-A‘raaf 7:180]. 

This is part of perfect servitude to Him, may He be glorified, and shows complete need of Him. 

And Allah knows best.

Continue Reading..

Al-Muhaymin – The Protector & Overseer

Allah calls Himself Al-Muhaymin— The Guardian, The Witness, The Overseer — on one occasion in the Quran. He is the One who ensures the wellbeinge of creation. Al-Muhaymin observes, guards, and protects His creation!

The Overseer, Protector and Guardian

Muhaymin comes from the root haa-meem-noon , which points to three main meanings. The first main meaning is to oversee, protect, and guard, and the second is to witness. The third main meaning is to determine the truth.

This root appears two times in the Quran in one derived form. Examples of this form are wamuhayminan (“and a guardian”) and al-muhayminu (“the Guardian”).
Linguistically, the root of muhaymin also means to extend a wing, like a hen protecting her chicks, and is related to the names Ar-Raqeeb (the Watcher), al Haafidh (The One who protects and guards), and Ash-Shaheed (The Witness). Al-Muhaymin is the One who observes, controls, looks after, completely covers us and judges us by the truth.

Al-Muhaymin Himself says: He is Allah , other than whom there is no deity, the Sovereign, the Pure, The Perfection, the Bestower of Faith, the Overseer. [Quran, 59:23]

The Quran is called ‘muhaymin’

Allah ‘azza wa jal calls the Quran muhaymin: And We have sent down to you the Book in truth, confirming the Scripture that came before it and muhaymin (trustworthy in highness and a witness) over it. [Quran, 5:48] After mentioning the position of His Book Allah Al-Muhaymin instructs to make use of it: so judge between them with what Allah has sent down. [Quran, 5:48] The Quran is to be recited and memorized as well as to be applied in our daily life situations, such as judging between right and wrong in our relationship with Allah ‘azza wa jall and other people.

How can you live by this name?

1. Be aware that Al-Muhaymin is watching you.
The Prophet salallahu ‘alayhi wa sallam said: Be mindful of Allah and Allah will protect you. [at Tirmidhee] Al-Muhaymin sees every deed you do; He observes your reactions to situations and even witnesses your inner thoughts. Remind yourself constantly of this fact and let it motivate you to stay away from sins and temptations. Al-Muhaymin will protect you from harm and even from committing sins if you are mindful of Him and keep remembering Him in your actions.

2. Accept the decree.
Believe with certainty that whatever Allah al-Muhaymin gives to you or keeps away from you is good for you, even though it does not always seem like it. He ‘azza wa jall is overseeing everything and everything is part of His plan. Complaining about your looks, about others’ belongings, about missed opportinuties, etcetera, are signs you have to strengthen your faith in Al-Muhaymin.
Accepting and being content with His qadr (decree) will be your true key to the tranquillity (saakinah) in your heart that you are so badly longing for but cannot find in anything else in this whole wide world.

3. Use the Quran, the muhaymin!
Don’t just read the Quran— interact with it, implement it, and memorize it. The Quran is muhaymin, trustworthy in highness, and a witness. The Prophet salallahu ‘alayhi wa sallam said: Verily, Allah elevates some people with this Quran and abases others. [Muslim] That is, those who fulfil the rights of the Quran will be raised high in this world and in the hereafter; those who leave it will be put down. Make the Quran a witness for you and not against you.

4. Ask Al-Muhaymin.
Indeed the deen of Islam is itself manners, where anyone that surpasses you in manners, is better than you in deen. [Ibn al-Qayyim] While working on your character, never think you cannot change for the better, and ask Al-Muhaymin to help you. Ask Him to protect you from your own desires and weaknesses. Imagine the protection of a hen for her chicks and know that Al-Muhaymin’s protection for you is beyond limits, so whenever you are in a difficult situation, you are scared, or feel lost, invoke Allah using this name.

5. Protect your heart.
The Prophet salallahu ‘alayhi wa sallam said: There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart. [Al-Bukharee] Your heart is one of the greatest trusts given to you by Al-Muhaymin and it will be your most important witness when you stand before Him, so protect your heart.
How? Gain knowledge about the types of diseases mentioned in the Quran and Sunnah and their symptoms, assess yourself, and then seek the cure. Scholars mentioned four of the greatest poisons of the heart as: unnecessary talking, unrestrained glances, too much food, and keeping bad company.

O Allah, Al-Muhaymin, we know that You are the One who ensures our well-being. Make us mindful of You in everything we do and aid us in accepting and being content with Your decree in good and bad times. Make the Quran our close companion and a witness for us, protect and cure our hearts from its diseases, and protect us at all times, against others and ourselves, in this life and in the Hereafter, ameen!

And Allah knows best.

Continue Reading..

Should a woman start with making up missed fasts from Ramadaan or with the six days of Shawwaal?

What should a woman do first: fast the six recommended days of Shawwal ( Alayam Alsetta Albeed) or fast equivalent to the days she missed in Ramadan due to her monthly period?

Answered by Sheikh Muhammed Salih Al-Munajjid

Praise be to Allaah.

If she wants to earn the reward mentioned in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime” (reported by Muslim, no. 1984), then she should complete her Ramadaan fasts first, then follow it with six days of Shawwaal, so that the hadeeth with be applicable to her too, and she will gain the reward mentioned in it.

As regards the matter of permissibility, it is permissible for her to delay making up her Ramadaan fasts, provided that she makes them up before the next Ramadaan comes along.

Continue Reading..

Al-Mu’min: The One Who Gives Emaan & Security

Allah calls Himself Al-Mu’min— The Giver of tranquillity, The Source of faith— on one occasion in the Quran. He is the One who bestows the gifts of peace, security, and faith. Al-Mu’min removes fear, affirms His oneness, and is the Most Faithful!

The Bestower of Faith and Security, the Faithful

Mu’min comes from the root hamza-meem-noon, which points to four main meanings. The first main meaning is to be secure, safe, and free from fear, and the second is to be quiet and tranquil. The third main meaning is to grant protection and to safeguard, the fourth is to be trustworthy, and the fifth main meaning is to believe in.

This root appears 879 times in the Quran in 17 derived forms. Examples of these forms are amintum (“do you feel secure”), aamanoo (“believed”), al-amaanaati (“the trusts”), ameenun (“trustworthy”), al-imaani (“the faith”), and al-mu’mineena (“the believers”).

Linguistically mu’min points out to three concepts. One is emaan, which is to affirm something, and the opposite of it is to deny something. Al Mu’min is the One who affirms and believes His oneness. Allah Himself bears witness that there is no deity worthy of worship except Him. [Quran, 3:18] The other concept is that of aman, which means security, safety, and freedom from fear. The word amaanah (translated as “a trust”) comes from the same root. Al-Mu’min is the One who affirms and believes His oneness; He is the One who gives security and removes the opposite— which is fear— and is the best keeper of amaanaat, the One who is most faithful.

Al-Mu’min Himself says: He is Allah , other than whom there is no deity, the Sovereign, the Pure, The Perfection, the Bestower of Faith. [Quran, 59:23]

Who receives the aman of Allah?

The ones who have emaan— belief in Allah ‘azza wa jall— and who act accordingly are the ones who will receive Allah’s aman (security) in this world and the Hereafter. In this world they will experience a sense of serenity and peace of heart during hardship as well as during the terror of the Last Day.

Those who are steadfast (istaqaamah) will have aman in this world, at death, in the grave and on the Day of Judgement. Al-Mu’min says: Indeed, those who say: ‘Our Lord is Allah,’ and then they remain firm (upon that statement), on them the angels will descend (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’ [Quran, 41:30]

How can you live by this name?

1. Believe in Allah and His messengers.

Have emaan, which is your belief in Allah combined with action in following His commands and staying away from His prohibitions, and you will receive His aman (security) in this world and the next. Whoever brings a good deed will have better than it (ie, a better reward) and they will be, on that day, at peace during the terror. [Quran, 27:89] So read the Quran often, give sadaqah, and focus on your prayers so Al-Mu’min will give you safety on the Day of Judgement.

2. Believe in the promises of Al-Mu’min.

The people of Paradise will say: All praise and thanks is only for Allah, the One who fulfilled His promise to us. [Quran, 39:74] Believe that the promise of Al-Mu’min will always come true. For example His promise is that sadaqah will not decrease wealth, so trust in this fact and fulfil your promises to your best ability.

3. Ask Al-Mu’min for aman in difficult situations.

Al-Mu’min is the only source of aman so ask Him only to grant you safety, as the Prophet salallahu ‘alayhi wa sallam said to Abu Bakr radiyallahu ‘anhu: Be not afraid, surely Allah is with us. [Quran, 9:40] No matter how hard the situation, have emaan and ask Al-Mu’min to give you aman– peace and security— in your heart.

4. Take care of trusts.

The Prophet salallahu ‘alayhi wa sallam said: The believer is one from whose tongue and hand the believers are safe and: The believer is one in whom the people would entrust their blood and wealth. [At-Tirmidhee] An example is to make sure you don’t harm others by your tongue through backbiting.

The Prophet salallahu ‘alayhi wa sallam was called al-ameen, the trustworthy one, strive to be known for your trustworthiness. Return amaanaat (trusts) safely, such as borrowed items or even by keeping secrets entrusted to you. Umar ibn al-Khattab radiyallahu ‘anhu said: If your brother mentions something to you in private, then walks away, it is an amaanah (trust) even if he didn’t instruct you not to inform anyone. [Ibn Muflih’s Adaab Ash-Sharee’ah] Your body is also an amaanah given to you by Allah ‘azza wa jall, so make an effort to use it in the right way.

5. Be thankful for your safety.

Reflect on the blessing of security and safety. Let them worship the Lord of this House, Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear. [Quran 106:3-4] If Al-Mu’min gave you a safe place to live and work, show your thankfulness; many are not in this position and teach children to recognize this favour upon them.

6. Ask Al-Mu’min.

Ask Al-Mu’min to bless you with emaan until your last breath and to adorn you with the characteristics of the mu’minoon (believers) as mentioned in the Quran and Sunnah and in turn study these features so you can work on adopting them. When you are scared turn to Al-Mu’min for safety. When your emaan is low ask Him to strengthen it. The Prophet salallahu ‘alayhi wa sallam taught this supplication (part of the full supplication mentioned in the morning and evening remembrance: Allahumma-stur ‘awraatee wa aamin raw’aatee. O Allah, veil my weaknesses and set at ease my dismay (grant me aman. [Ibn Maajah, Abu Dawud]

O Allah, Al-Mu’min, we know that You are the Source of Faith and Giver of safety. Bless us with strong emaan, lead us in taking care of our trusts and fulfilling our promises, and adorn us with all the characteristics of Your beloved believers. Grant us steadfastness and safety in this world and the Hereafter, and make us of those who enjoy the ultimate safety of Paradise, ameen!

And Allah knows best.

Continue Reading..

Zakaah Al-Fitr

Zakaah al-Fitr:

1. MEANING:

Zakaah al-Fitr is often referred to as Sadaqah al-Fitr. The word Fitr means the same as Iftaar, breaking a fast and it comes from the same root word as Futoor which means breakfast. Thus, Islamically, Zakaah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadaan.

2. CLASSIFICATION:

Sadaqah al-Fitr is a duty which is Waajib on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so. The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet

(sallallaahu `alaihi wa sallam) made Zakaah al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely. [collected by Bukhari - Arabic/English, vol. 2, p. 339, no. 579]. The head of the household may pay the required amount for the other members. Abu Sa'eed al-Khudree said, "On behalf of our young and old, free men and slaves, we used to take out during Allaah's Messenger's (sallallaahu 'alaihi wa sallam) lifetime one Saa` of grain, cheese or raisins". [collected by Muslim - English transl. vol. 2, p. 469, no. 2155].

3. SIGNIFICANCE:

The significant role played by Zakaah in the circulation of wealth within the Islamic society is also played by the Sadaqah al-Fitr. However, in the case of Sadaqah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Sadaqah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains

those who have, to be generous to those who do not have.

4. PURPOSE:

The main purpose of Zakaah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakaah al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eed al-Fitr) along with the rest of the Muslims. Ibn Abbaas reported, "The Prophet (sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadaan) and so that the poor may be fed. Whoever gives it before Salaah will have it accepted as Zakaah, while he who gives it after the Salaah has given Sadaqah." [collected by Abu Dawood - Eng. transl. vol. 2, p. 421, no. 1605 - rated Saheeh by Shaikh Naser Al-Albanee] Hence, the goal of Sadaqah al-Fitr is the spiritual development of the Believers. By making them give up some of their wealth, the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the unfortunate), gratitude to God and the righteousness. But, since Islaam does not neglect man's material need, part of the goal of Zakaah al-Fitr is the economic well-being of the poorer members of society.

5. CONDITIONS:

Zakaah al-Fitr is only Waajib for aparticular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the

beginning of Salaah al-'Eed' (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahaabah (companions of the Prophet (sallallaahu 'alaihi wa sallam) used to pay Sadaqah al-Fitr a couple days before the `Eed. Naafi reported that the Prophet's companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eed. [collected by al-Bukhaaree - Arabic/English, Vol. 2, p.339, no. 579] Ibn `Umar reported that the Prophet (sallallaahu 'alaihi wa sallam) order that it (Zakaah al- Fitr) be given before people go to make the Salaah (al-'Eed). And Ibn `Abbaas reported that the Prophet (sallallaahu 'alaihi wa sallam) said, "Whoever gives it before the Salaah will have it accepted as Zakaah, while he who gives it after the Salaah (will not, for it will only be considered as) ordinary charity. Therefore, one who forgets to pay this Zakaah al- Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr.

6. RATE:

The amount of Zakaah is the same for everyone regardless of their different income brackets. The minimum amount is one Saa` (two handfuls ) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar's report that the Prophet(sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory and payable by a Saa` of dried dates or a Saa` of barley. The Sahaabee, Abu Sa`eed al- Khudree said, "In the Prophet's time, we used to give it (Zakaah al- Fitr) as a Saa` of food, dried dates, barley, raisins or dried cheese". [collected by al-Bukhaaree - Arabic/English vol. 2, p. 340, no. 582]

Salam Alaykum waramatullahi wabarakatu.

Continue Reading..

Meaning of Surah Ad-Duha

Many of us know surah ad-duha off by heart and have probably read its meaning many times as well, which seems quite straightforward. How many of us, though, have actually gone into the reason behind its revelation and derived the lessons and implications this surah has in our lives?

This surah was revealed to Prophet Muhammad (saw) at a time when he had not received any revelation for six months, not even in the form of a dream! The Prophet (saw) was in a very disturbed state of mind, feeling negative and depressed and believing that Allah was displeased with him, had forgotten him, and did not want him as a Nabi anymore.

Don’t we have similar feelings in our lives? Times when our level of imaan is low, our khushoo in salah wavers and we feel a drop in our connection with Allah? We feel like our duas are not being answered, our salah is not having a positive impact on our hearts, and worst of all the feeling that we’re horrible human beings, that Allah doesn’t love us or doesn’t care about us anymore.

Surah Ad-Duha was revealed to the Prophet (saw) to relieve him of these negative feelings and to give him hope, positivity, and the assurance that Allah is with him no matter what. From it we too can find peace, hope, and a renewed faith in Allah when we go through similar states of depression, sadness, and hopelessness.

So what does this surah say?

Wad duhaa— By the morning brightness

This is the first thing you need to hear when you’re depressed: Wake up, look at the sunshine! Everything in life is not doom and gloom– you just have to look up!

Wal laili iza sajaa— And [by] the night when it covers with darkness,

Why is this aayah immediately talking about darkness? As a reminder to us that the night is meant to cover and give us comfort and rest. Generally when we’re depressed, we tend to get into a very bad sleep pattern by staying up at night and sleeping all day, thereby worsening our state of mind. This aayah reminds us to use the night as a comfort to ease our distress.

Ma wad da’aka rabbuka wa ma qalaa— Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].

This is a very powerful verse from Allah telling us that He doesn’t hate us and hasn’t forgotten us– reminding the depressed person that He is always by his or her side!

Walal-aakhiratu khairul laka minal-oola— And the Hereafter is better for you than the first [life].

Many times when we’re depressed we think: Is this all my life is going to be? Is it never going to get better? This aayah serves as a perfect answer to those questions, reminding us that life in this world is temporary and that Aakhira is certainly a better, more permanent place for us than this world could ever be. This makes us look forward to attaining our place in Jannah and helps us look at any problems in our lives as temporary tests of our faith from Allah.

Wa la sawfa y’uteeka rabbuka fatarda— And your Lord is going to give you, and you will be satisfied.

A promise from Allah that very soon he will give us a massive reward (Jannah) and we will be happy! Subhanallah! Isn’t this the best thing to hear when you’re depressed and fed up with this worldly life and the problems you’re facing?

Alam ya jidka yateeman fa aawaa – Did He not find you an orphan and give [you] refuge?

From this verse onwards, Allah gives us reason to believe His declarations and promises in the first half of the surah. Now many of us may think: how would this aayah about orphans relate to the majority of us? Think about it– weren’t there many times in your life when you were sick or lonely and felt like you had nobody who cared about you? Who was the only one by your side at that time? Allah! It was He who took care of you and guided you out of that stage in life.

Wa wa jadaka ‘aa-ilan fa aghnaa— And He found you poor and made [you] self-sufficient.

Many of us have probably gone through many periods in our lives when we have been short of money and wealth. Now when we look back we realize that it was only Allah who gave us that rizq in some form and got us through those tough financial times. When a person is depressed, giving him or her examples of how Allah has helped them in the past will strengthen their conviction and belief in the promises Allah makes in this surah for their future.

Fa am mal yateema fala taqhar — So as for the orphan, do not oppress [him].

This aayah is the ultimate antidote to depression!

Depressed people are mostly consumed with their situation and feel that nobody could possibly be in a worse situation. This aayah reminds us to look at people who are in far worse situations than ourselves when we’re feeling hopeless and depressed— Look at the orphans, who have no family or loved ones and nobody to care for them. We have families and parents who love us, a roof over our heads and food on the table and we still think we’re in a bad situation? Subhanallah!

Wa am mas saa-ila fala tanhar— And as for the petitioner, do not repel [him].

Another example is of the beggar – to once again remind us of the many material blessings that Allah has given us that we take for granted – food, clothing and shelter. How many of us have ever gone to sleep hungry? How many of us don’t have clothes to wear? Or don’t have a home to go to? These examples of the orphan and the beggar are ones we should constantly remind ourselves of to be thankful for the numerous blessings Allah has given us, get over our depression and feel connected to Allah again, out of gratitude.

Wa amma bi ne’mati rabbika fahad dith – But as for the favor of your Lord, report [it].

This final aayah is about maintaining that renewed faith and bond with Allah – by pondering, glorifying and talking about the blessings of Allah! Either in terms of halaqas, discussions with family and friends or even da’wah! Dhikr, reading quran and listening to lectures are also great ways to keep the remembrance of Allah close to your heart!So the next time you feel disconnected, disheartened or depressed with your level of Imaan and your connection with Allah – read Surah Ad Duha and ponder over its meanings – Inshallah it will restore your faith and increase your belief in the greatness and power of our creator

Allahu Allam........

Continue Reading..

Al-‘Azeez – The Mighty

Allah calls Himself Al-‘Azeez— The Almighty, The Strong– on 92 occassions in the Quran. He is the One who overcomes everything. Al-‘Azeez is the incomparable source of all strength and might, and His power cannot be overcome or resisted. He gives honour, dignity, and strength to whomever He wills!

The Powerful, Noble, Invincible, and Incomparable

‘Azeez comes from the root ‘ayn-zay-zay, which points to four main meanings. The first main meaning is to be mighty and powerful and the second is to be noble and elevated. The third main meaning is to be invincible, and the fourth is to be rare and unattainable.
This root appears 119 times in the Quran in 7 derived forms. Examples of these forms are waʿazzanee (“and he overpowered me”), a’azzu (“mightier”), and ‘izzan (“an honor”).

Linguistically, al-‘izz originally means strength (quwwah), severity (shiddah), and conquest (ghalabah). ‘Azeez points to three concepts: ya’izzu, which means nobility, ya’uzzu, which means to prevail and be dominant, and ya’azzu, which means being mighty and powerful. Al-‘Azeez is the Noble One, no one is like Him, He is ghaalib and has overcome everything in that He has subdued it [Ibn Katheer] and He is the Invincible who cannot be reached and overcome. [Al-Qurtubi]

Al-‘Azeez Himself says: And know that Allah is All-Mighty, All-Wise [Quran, 2:260] And . . . Allah is All-Mighty, All-Able of Retribution [Quran, 3:4] . . . And verily, your Lord! He is truly the All-Mighty, the Most Merciful. [Quran, 26:68]

A beautiful poem about Al-‘Azeez

Ibn ul Qayyim raheemahullah wrote in his Nooniyyah: And He is Al-Azeez whose (status) cannot be reached (overcome) How can He be reached, the owner of all Power? And He is Al-‘Azeez, the Overpowering (Al-Qaahir), the Subduing Overcomer. Nothing overcomes Him, so these are two characteristics. And He is Al-Azeez, with Strength (quwwah) and this is His description. Al-Izz, therefore, has three meanings. And these are the ones that are perfected for Him, free is He of all imperfection, From every single aspect, the One who is devoid of any deficiency.

A powerful and wise combination

How many people have power but misuse it? The combination Al-‘Azeez-ul-Hakeem (The All-Mighty, the All-Wise) appears 47 times in the Quran; Allah al-‘Azeez uses His power with perfect wisdom. Allah ‘azza wa jall uses Al-Azeez-ur-Raheem (The All-Mighty, The Merciful) which occurs twelve times in surah Ash-Shu’araa after the narration of each destroyed nation. Against the disbelievers He is mighty and especially merciful to the believers striving on His path.

How can you live by this name?

1. Seek your strength from Al-‘Azeez.
Having faith in Al-‘Azeez gives you courage because you know Your Lord is unbeatable. Whatever He wills happens, even if the people will otherwise, and whatever He wills not to happen won’t, even if the people will it. So only work to seek His pleasure and be confident He will help you. He has power over all things, so accept whatever happens to you and show sabr (perseverance) and shukr (gratefulness) for whatever befalls on you. When you feel weak or overpowered, turn to Al-‘Azeez for strength.

2. Know that your ‘izzah is in Islam.
Your honor does not lie in money, power, or looks; rather your honor is only in Islam. How many seek honor from other things or people? Al-‘Azeez said: Those who take disbelievers for protectors (or helpers or friends) instead of believers, do they seek honor, power and glory with them? Verily, then to Allah belongs all honour, power and glory. [Quran, 4: 139] Seek your honor in this life and the next from Al-‘Azeez only, by obeying Him and following His Messenger.

3. There’s no hiding from Al-‘Azeez.
Let Al-‘Azeez make you recognize that no matter who you are, how pious or “high-positioned” you are, you can never hide from His might and power. The repetition of Al-‘Azeez in the Quran can teach you that you constantly have to remind yourself that you can never go against His Will, and He is mighty against those who disobey Him.

4. Power doesn’t mean honor!
Always use your own “power” or authority in an honourable way, over your children or spouse for example. Train yourself to have strength to resist desires by reminding yourself of the wisdom Al-‘Azeez, who uses His power with wisdom, and always try to strengthen others with your advice, skills, or company.
The Prophet salallahu ‘alayhi wa sallam said: Whoever a believer is humiliated before him and he does not help him when he is able to do so, Allah will humiliate him before the creation on the day of judgment. [Ahmad]

5. Honor trusts.
The Prophet salallahu ‘alayhi wa sallam said: All of a Muslim is inviolable to another Muslim: his blood, his wealth and his honor [Muslim]. Don’t harm others by your tongue or hand; don’t backbite, slander, or misuse their belongings or even expose their faults.
You can even earn Allah’s protection from the Fire by defending someone’s honor. The Prophet salallahu ‘alayhi wa sallam said: Whoever defends the honor of his brother, then Allah will protect his face from the Hellfire on the Day of Resurrection. [At-Tirmidhee] An example is to rebut backbiting in a company and to mention something good about the person in his or her absence. Your relationships with others are a trust (amaanah) from Al-‘Azeez and you should honor each trust you are given— in your dealings with others, as well as your own body and emaan— by looking after them according to the guidelines of Al-‘Azeez.

6. Use the Quran, al-’azeez!
Allah ‘azza wa jall called the Quran azeez because it is His speech: Verily, those who disbelieved in the Reminder (the Qur’ân) when it came to them (shall receive the punishment). And verily, it is an honourable respected Book. Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise. [Quran, 41:41-42] Stop and reflect; this means the Quran contains everything you need to succeed in life, because it comes from your Creator. It is your manual— and why is a manual read? Only because you want to make something work. So don’t just read the Quran but also use it as your manual.

O Allah, Al ‘Azeez, we know that all might belongs to You. Adorn us with the honour of Islaam, protect us from misusing our powers, make us of those who rely upon Your power only, make us benefit from the Quran and protect us from all of those who want to overpower us, ameen!

And Allah knows best.

Continue Reading..