An explanation for the speech of Allaah, the Bestower of abundant favours, which was facilitated by Allaah Himself, the Most Generous and Most Merciful
by al-Imaam 'Abdur-Rahmaan ibn Naasir as-Sa'dee
English translation along with occasional brief explanatory notes
Introduction + Summary of the Meanings of Allaah’s Names
[Note from the author on the cover of his manuscript]
Please note that my method in this tafseer (explanation of the Qur’aan’s meanings) is that I mention for each aayah (individual passage of the Qur’aan) the meanings which come to mind at any given point, and I do not let mentioning a meaning at an earlier point prevent me from mentioning that meaning at later points which are similar. This is because Allaah described this Book with the word مَثَانِيَ meaning that there is repetition of the things it informs us about, the narratives it contains, the directives it prescribes, as well as all beneficial topics; and that is done for very significant reasons. Additionally, Allaah instructed us to contemplate all of the Qur’aan’s contents since that leads to enhancing the realms of knowledge and understanding, rectifying people outwardly and inwardly, and setting all matters right in general.
All praise is due to Allaah who sent the Qur’aan down to His worshipping servant. It is a criterion that sets permissible apart from impermissible, truth apart from falsity, and those who will end up happy apart from those who will end up in misery. Out of Allaah’s mercy, He made the Qur’aan guidance for all people in general, and especially for those who seek to protect themselves from His punishment by fulfilling His commands and avoiding His prohibitions. He made the Qur’aan a scripture which directs people away from the misguidance of rejecting the truth, disobeying Allaah, and remaining ignorant; and which directs them towards the light of correct beliefs, knowledge, fulfilling commands, and avoiding prohibitions. Allaah sent the Qur’aan down to cure people’s hearts of the diseases that plague them due to doubts and disobedient inclinations; and to provide certainty and impart knowledge about the loftiest of matters. Allaah also sent the Qur’aan down to cure people’s bodies of the illnesses, ailments, and pains that affect them.
Allaah informed us that the Qur’aan is a scripture about which there is no sort of doubt from any perspective since the most magnificent of truth lies in all that it tells us to believe, instructs us to do, and prohibits us from doing. Allaah sent it down containing remarkable blessings, immense goodness, profuse knowledge, profound wisdom, and exalted objectives. All blessings and happiness that can be attained in this world or the hereafter result from accepting and following the guidance of the Qur’aan.
Allaah informed us that the Qur’aan affirms the truth in prior scriptures, clarifies what had been distorted in them, and abrogates some of their directives [see 5:48]. Therefore, anything it attests to is what is correct, and anything it repudiates is to be renounced. This is because the Qur’aan encompasses the contents of prior scriptures and contains even more.
Allaah, the Most Exalted, said about the Qur’aan, ((By it, Allaah guides those who seek to please Him to all channels that lead them to salvation)) [5:16]. Hence, the Qur’aan guides to the abode of salvation, clarifies the path by which that abode can be reached, and encourages people to follow that path. It also exposes the paths to the abode of misery and warns against them.
Allaah, the Most Exalted, also said about the Qur’aan, ((This is a scripture whose evidences were perfected and then explained in detail, from One who has complete wisdom and is acquainted with absolutely everything)) [11:1]. Thus, Allaah explained His evidences in the most complete way, and fully perfected them. He gave detailed clarification of the distinction between truth and falsehood, as well as guidance and misguidance. In the Qur’aan, Allaah provided those details precisely so as to remove any obscurity, and that is because the Qur’aan came to us from One who has complete wisdom and is acquainted with absolutely everything. Consequently, it does not inform us about anything except what is true, correct, and certain; it does not instruct us to do anything except what is fair, kind, and good; and it does not prohibit us from anything except what harms our religious and mundane wellbeing.
Furthermore, Allaah – the Most Exalted – said ((I swear by this Qur’aan which is majeed)) [50:1]. When something is described as “majeed”, it implies that its qualities are extensive and magnificent. Hence, Allaah described the Qur’aan as “majeed” due to the extensiveness of its meanings and the magnificence of its contents.
Allaah also said, ((I swear by this Qur’aan which contains thikr)) [38:1]. The term “thikr” in this context conveys that by the Qur’aan, one can be reminded of knowledge about correct beliefs, sound conduct, and righteous deeds; and one can glean sound admonition if he has reverential fear of Allaah.
In addition, Allaah – the Most Exalted – said, ((We have indeed sent this scripture down as a Qur’aan in Arabic so that you may comprehend it)) [12:2]. Allaah sent it down in the Arabic language in order for us to understand it and grasp what it says. Allaah further instructed us to reflect upon its content, contemplate it, and extract the various types of knowledge it holds; and this is entirely because contemplating the Qur’aan is the key to all goodness, and the source of knowledge and wisdom. Thus, Allaah deserves utmost praise, glorification, and gratitude. He is the One who made this scripture of His a source of direction, cure, mercy, light, insight, reminder, admonition, blessing, guidance, and glad tidings for those who submit to Him in Islaam.
If the foregoing things are kept in mind, it can be understood that every individual who is accountable to Allaah for his actions is in need of knowing what the Qur’aan’s contents mean and following the guidance they provide. Moreover, it is only fitting for servants of Allaah to expend their most diligent efforts for the purpose of learning and understanding the Qur’aan, and to use the most straightforward methods that facilitate doing so.
Many works explaining Allaah’s Book were written by the leading scholars of Islaam, may Allaah have mercy upon them. Some are quite lengthy and discuss various topics, most of which are beyond the meaning of the aayaat being explained; while others are quite short and focus on clarifying linguistic concepts related to certain words, without clarifying the intended meaning of the aayaat being explained.
However, the appropriate course to follow in providing explanation is to make the meaning of the aayaat the objective, and use the words as the means to reaching that objective. To do this, one should examine the context of what is being discussed in a given passage of the Qur’aan, and the purpose for which the passage was mentioned; compare that passage with other similar ones elsewhere in the Qur’aan; and bear in mind that it was mentioned with the aim of providing guidance to all people, whether educated or not, and whether from developed or rural surroundings.
Thus, examining the context of passages in the Qur’aan while having knowledge of the circumstances in which Allaah’s Messenger Muhammad lived (may Allaah grant him commendation and protection), and how he dealt with his Companions and opponents throughout the duration of revelation, are among the greatest factors which assist a person in acquiring knowledge of the Qur’aan and understanding what is intended by its words. This is especially so when the preceding are combined with knowledge of the various realms and disciplines of Arabic linguistics.
If Allaah grants a person those things, all that remains is for the person himself to devote his attention to contemplating the Qur’aan; be diligent in seeking to comprehend it; and think much about its words, the direct meanings of those words, what they entail, what they include, their mantooq (i.e. rulings understood from what the words explicitly state), and their mafhoom (i.e. rulings understood from what is implied by the words directly or inversely). When people give their utmost effort to do those things, our Lord will always be more giving than His servants; hence, Allaah would surely open for them the gates to many realms of knowledge contained in the Qur’aan which the people would not be able to attain on their own.
In light of the fact that our Lord – the One who brought all of us into existence – blessed me and some of my brothers in Islaam to occupy ourselves with studying His majestic Book to the extent that is within our limited ability, I desired to prepare an explanation for Allaah’s Book – as much as Allaah makes feasible and blesses us to accomplish. I desired to do that so the explanation prepared would serve as a reminder for those who have already acquired knowledge, a tool for those who seek to acquire insight, and a means of assistance for those who tread their path to Allaah. I further desired to put the explanation in writing fearing that it might be lost otherwise.
My aim is nothing beyond making the meaning of the aayaat the objective. I will not go into elaborate discussion about specific words or complex issues, due to what I previously mentioned and also because the scholars of tafseer have sufficed those after them in providing that elaboration, and I beseech Allaah to reward them greatly on behalf of all who submit to Him in Islaam.
I rely upon Allaah alone in my task and I hope from Allaah that He will facilitate what I intend to accomplish and make the task feasible for me. If Allaah does not facilitate something, there is no way it can be achieved; and if Allaah does not assist His servant in a given task, the servant will be left unable to achieve what he aims for. I implore Allaah, the Most Exalted, to make this work one that is carried out sincerely seeking His sublime face, and to bring about much benefit from it. He is indeed Most Giving and Most Generous. O Allaah, I further implore You to grant an abundance of commendation and protection to the Prophet Muhammad as well as to his family and Companions...
Review for what preceded:
Q1 What book are we using for these lessons, who is its author, when did he live, and what is one of the reasons we chose to present this book in English? Q2 What are three ways in which the Qur’aan sets certain things apart from others? Q3 Who is the Qur’aan guidance for, and how so? Q4 What are some of the things which the Qur’aan directs people away from? Q5 What are some of the things which the Qur’aan directs people towards? Q6 In what ways was the Qur’aan sent down as a cure? Q7 In what ways can the truth be found in the Qur’aan? Q8 What are some of the things the Qur’aan contains, and what results from accepting its guidance? Q9 What was mentioned about the Qur’aan’s relationship with previous scriptures? Q10 What channels does the Qur’aan direct people to, and what channels does it warn them against? Q11 What was mentioned about how Allaah’s evidences in the Qur’aan are presented? Q12 What is the nature of the things the Qur’aan instructs us to do, and the things it prohibits us from? Q13 What was mentioned about the word “majeed” in relation to the Qur’aan? Q14 What was mentioned about the word “thikr” in relation to the Qur’aan? Q15 Why was the Qur’aan sent down in the Arabic language? Q16 What results from contemplating the content of the Qur’aan, and what responsibility do people have in that regard? Q17 What was mentioned about the nature of some explanations for the Qur’aan’s meanings that scholars have written? Q18 What was mentioned about the appropriate course to follow in providing explanation for the Qur’aan? Q19 What are seven elements that were mentioned which assist one in understanding the Qur’aan? Q20 If Allaah grants a person the aforementioned elements, what is left for the person to do? Q21 What happens when people give their utmost effort to understand Allaah’s speech? Q22 What was the author’s desire behind compiling this explanation of the Qur’aan and putting it in writing? Q23 What did the author reiterate about the course he would follow in this explanation and the reason for doing so? Q24 What did the author say about Allaah’s assistance and facilitation?
...[points [1] to [78] regarding explaining the Qur'aan's meanings will be posted at a later time in shaa' Allaah]...
...Subsection
[79] Many of Allaah’s sublime names are repeated throughout the Qur’aan in a way that is related to the context of what is being discussed. Thus, there is a need for drawing attention to their key overall meanings. In that regard, we will say the following:
[79.1] [الرب ar-Rabb (the Lord)]: The name ar-Rabb (the Lord) is repeated in many passages of the Qur’aan. The Lord is the One who nurtures all of His servants by regulating all matters for them and by granting them blessings of all types. He also grants a special type of nurturing to His worshipping servants whom He chooses to favour due to their obedience to Him. He nurtures them in a special way by setting their hearts, souls, and conduct in proper order. Thus, [we find in various passages of the Qur’aan that] Allaah’s obedient worshipping servants often use this majestic name to supplicate Him, since they seek this special type of nurturing from Him.
[79.2] الله Allaah: He is the One who deserves to be worshipped by all creatures, and the One to whom all creatures are subservient and to whom they must devote all of their worship. That is because He is the only One who possesses attributes of divinity, and those are attributes of complete perfection.
[79.3] المَلِك، المالك al-Malik (the Supreme Sovereign), al-Maalik (the Supreme Master): [These convey that Allaah is] the One who owns and controls all things. Allaah being described as the Supreme Sovereign and Master entails that He has attributes of complete magnificence, greatness, power, and authority. He is the One who can do absolutely everything that He wants in terms of creating, issuing directives, and giving recompenses. To Him alone belongs everything throughout the upper and lower realms (the heavens and the Earth). All creatures throughout them are subservient to His authority and ownership, and they are always in need of Him.
[79.4] الواحد، الأحد al-Waahid (the One and Only), al-Ahad (the One who is unique): [These convey that Allaah is] the One who is unique in having all forms of perfection, such that none shares any of that with Him whatsoever. Furthermore, it is obligatory for Allaah’s servants to affirm His uniqueness in their beliefs, words, and deeds. That comes about by them acknowledging Allaah’s absolute perfection, acknowledging His uniqueness in being the only One deserving of worship, and making Him the only One to whom they devote all forms of worship.
[79.5] الصمد as-Samad (the Eternal, Self-Sufficient, Supreme Master and Sustainer whom all creatures need): [This conveys that Allaah is] the One who must be sought out by all creatures for everything they need and require, and they are to do so throughout all circumstances. This is due to Allaah being absolutely perfect in His self, His names, His attributes, and His actions.
[79.6] العليم، الخبير al-‘Aleem (the Completely Knowledgeable), al-Khabeer (the One fully acquainted with all things): [These convey that Allaah is] the One whose knowledge encompasses everything outward and inward; everything concealed and disclosed; the necessary, impossible, and possible; the upper and lower realms (the heavens and the Earth); as well as the past, present, and future. Thus, there is nothing whatsoever that is hidden from Him.
[79.7] الحكيم al-Hakeem (the Most Wise and the One who gives wise judgment): [This conveys that Allaah is] the One who has utmost wisdom in His creation and His command. He is the One who gave the best form to everything that He created, ((and who could ever be better in giving judgment than Allaah for a people who have certainty?)) [5:50]. Thus, He neither creates anything aimlessly, nor prescribes any directive without a purpose. He is the One who ultimately owns all judgment in this world and the hereafter, and all three forms of judgment are His such that no one shares them with Him at all: He judges between His servants by way of the directives He prescribes, the things He decrees to happen, and the recompenses that He gives. Additionally, [regarding Allaah being the Most Wise and the One who gives wise judgment, it should be noted that] wisdom is to put things where they deserve to be put, and in the places that are appropriate for them.
[79.8] الرحمن، الرحيم، البر، الكريم، الجواد، الرؤوف، الوهاب ar-Rahmaan (the Possessor of limitless mercy), ar-Raheem (the Bestower of mercy), al-Barr (the Limitlessly Gracious), al-Kareem (the Most Generous), al-Jawaad (the Most Giving), ar-Ra’oof (the Most Kind), al-Wahhaab (the One who bestows abundantly): These names are close to each other in their meanings, and they all convey that our Lord has the attributes of mercy, graciousness, giving, and generosity. They also convey the vastness of the mercy and blessings He bestows, such that He makes those extend to all of creation, and that takes place according to His complete wisdom. In addition, He grants the greatest and most complete share of the preceding to the people of eemaan. Allaah – the Most Exalted – said, ((and as for My mercy, it has extended to all things, and I will further record My special mercy for those who observe taqwaa and give obligatory charity, as well as those who have correct beliefs about Our evidences)) [7:156]. All the blessings and favours we have are effects of Allaah’s mercy, giving, and generosity; and all good things of this world and the hereafter are effects of His mercy.
[79.9] السميع as-Samee‘ (the All-Hearing): [This conveys that Allaah] hears all voices, in all their different languages, expressing the many types of needs that are sought from Him.
[79.10] البصير al-Baseer (the All-Seeing): [This conveys that Allaah is] the One who sees everything, even if it is something very minute and inconspicuous. Thus, He sees even the crawling of a black ant upon a bare rock during a dark night, and He sees what lies beneath the seven Earths just as He sees what is above the seven heavens. In addition, He is All-Hearing and All-Seeing in regards to who deserves what recompense, all in accordance with His wisdom, and this last meaning returns back to Allaah’s wisdom [in Him being the Most Wise and the One who gives wise judgment (see 79.7)].
[79.11] الحميد al-Hameed (the Most Praiseworthy): [This conveys that Allaah] is the Most Praiseworthy in His self, His names, His attributes, and His actions. This entails that His names are the best and that His attributes are perfect. It also entails that His actions are the best and most complete, since all the actions of Allaah – the Most Exalted – revolve around His favour and His justice.
[79.12] المجيد، الكبير، العظيم، الجليل al-Majeed (the Most Glorious), al-Kabeer (the Most Great), al-‘Atheem (the Most Magnificent), al-Jaleel (the Most Majestic): [These convey that Allaah] has the attributes of complete glory, greatness, magnificence, and majesty. He is the One who is greater than all else, more magnificent than all else, more majestic, and more exalted. [These names also convey that] there is reverence for His magnificence and majesty in the hearts of His worshipping servants whom He chooses to favour due to their obedience to Him. Their hearts are filled with reverence for His magnificence, reverence for His majesty, submission to Him, and humility before His greatness.
[79.13] العفو، الغفور، الغفار al-‘Afoo (the Most Pardoning), al-Ghafoor (the Most Forgiving), al-Ghaffaar (the Abundantly Forgiving): [These convey that Allaah is] the One who has always been – and will always be – known as pardoning, and described as forgiving and overlooking when it comes to wrong done by His servants. Everyone always remains in utmost need of Allaah’s pardon and forgiveness just as they are always in utmost need of His mercy and generosity. Additionally, Allaah promised to grant forgiveness and pardon to those who pursue the means necessary for attaining them. Allaah – the Most Exalted – said, ((And I am most certainly the Abundantly Forgiving towards anyone who returns to Me, has sound beliefs, performs righteous deeds, and then remains steadfast in following sound guidance)) [20:82].
[79.14] التوَّاب at-Tawwaab (the One who continually guides to repentance and accepts repentance): [This conveys that Allaah is] the One who continually accepts the repentance of those who repent, and forgives the sins of those who return to Him. Anyone who sincerely repents to Allaah would have Allaah accept his repentance. Allaah first guides such people to repent by assisting them to do so, and by directing their hearts towards it; and He also accepts their repentance from them after they repent, and He pardons their misdeeds.
[79.15] القُدُّوس، السلام al-Quddoos (the One who has no imperfection), as-Salaam (the One free of all flaws): [These convey that Allaah is] exalted far above all traits of imperfection, and far above anything or anyone among creation being like Him. Thus, He is free of all flaws, and is exalted far above having anyone match Him in any aspect of His perfection whatsoever or even come close to it in any way. Allaah said, ((There is none like Him)) [42:11]. Allaah also said, ((In addition, none equals or resembles Him at all)) [112:4]. Allaah further said, ((Do you know of any that is similar to Him at all?)) [19:65]. Allaah also said, ((Therefore, you must not ascribe any rivals to Allaah)) [2:22]. Hence, Allaah’s names al-Quddoos (the One who has no imperfection) and as-Salaam (the One free of all flaws) both entail negating imperfection from every perspective. They also entail affirming absolute perfection in every way, and this is understood since the fact that Allaah has no sort of imperfection necessarily establishes for Him all forms of absolute perfection.
[79.16] العَلِيُّ، الأعلى al-‘Alee (the Exalted), al-A‘laa (the Most High): [These convey that Allaah is] the One who is Most High in an absolute sense from every perspective: He is the Most High in terms of His self, the Most High in terms of His status and attributes, and the Most High in terms of completely overpowering all things. He rose above His throne and He is above all of His dominion. He possesses all attributes of magnificence, greatness, majesty, splendour, and complete perfection; and the extent He has of those qualities is absolutely unparalleled.
[79.17] العزيز al-‘Azeez (the Almighty): [This conveys that Allaah is] the One who possesses all forms of might: the might of having utmost strength, the might of being overpowering, and the might of being absolutely invulnerable. Thus, Allaah is not susceptible to being harmed by any created being. He overpowers everything in existence, and all of creation yields to Him and is humbled before His magnificence.
[79.18] القَوِيُّ، المتين al-Qawee (the Most Powerful), al-Mateen (the Completely Invincible): These convey meanings similar to al-‘Azeez (the Almighty) [see 79.17].
[79.19] الجَبَّار al-Jabbaar (the Exalted and Overwhelmingly Powerful who sets matters right for His servants): This conveys the meanings of al-‘Alee (the Exalted), al-A‘laa (the Most High) [see 79.16]; the meaning of al-Qahhaar (the One who overpowers all things) [see 79.30]; and also the meaning of ar-Ra’oof (the Most Kind) [see 79.8] who sets hearts right after they have been shattered, sets things right for those who are weak and lack ability, and also sets things right for those who resort to Him for attaining all that is advantageous and for being protected against all that is harmful.
[79.20] المتكبِّر al-Mutakabbir (the One whose greatness is absolute): [This conveys that] due to Allaah’s magnificence and greatness, He is exalted above all evils, deficiencies, and flaws.
[79.21] الخالق، البارئ، المصوِّر al-Khaaliq (the Creator), al-Baari’ (the Originator who brings all things into existence), al-Musawwir (the One who gives all things their forms): [These convey that Allaah is] the One who created all things in existence, brought them into being, brought them to completion according to His wisdom, and gave them their forms in ways which show that He is the Most Praiseworthy and the Most Wise. He has always been – and will always be – described with these magnificent attributes.
[79.22] المؤمن al-Mu’min (the One who testifies to His own uniqueness, affirms the truthfulness of those who speak the truth, establishes the truthfulness of His Prophets, and grants security): [Part of what this name conveys is that Allaah is] the One who praised Himself due to His attributes of perfection, and His utmost majesty and splendour; and He is also the One who sent His Messengers to people, sent down His Scriptures containing many evidences and proofs, and affirmed the truthfulness of His Messengers with every type of evidence and proof that established their honesty and the correctness of the message they brought.
[79.23] المهيمن al-Muhaymin (the All-Aware Witness to everything): [This conveys that Allaah is] always aware of things that are hidden, and that people’s hearts conceal; as well as the fact that Allaah encompasses absolutely everything with His knowledge.
[79.24] القدير al-Qadeer (the Completely Able): [This conveys that Allaah’s] ability is complete in all ways. By His ability, He brings into being all things that exist; by His ability, He regulates and controls all of them; and by His ability, He creates all of them with utmost precision. By His ability, He gives life and causes death, He will resurrect His servants to recompense them, He will recompense those who did good things in accordance with the good they did, and He will recompense those who did bad things in accordance with the bad they did. Whenever He wants to bring into being anything that He preordained, all He says to it is “Be” and it comes into being. Additionally, by His ability, He can change hearts and direct them in whatever ways that He wills and wants.
[79.25] اللطيف al-Lateef (the Caregiver who knows even the most minute of details): [This conveys that Allaah is] the One whose knowledge encompasses all that is concealed and hidden, all that people have within themselves, and all precise and minute matters. He is also the One who takes special care of His servants who have eemaan, allows what serves their interests to reach them out of His kindness and care for them, and does that in ways that they do not even realize. Thus, this name conveys meanings similar to al-Khabeer (the One fully acquainted with all things) [see 79.6] as well as ar-Ra’oof (the Most Kind) [see 79.8].
[79.26] الحسيب al-Haseeb (the One who suffices, preserves, and recompenses): [This conveys that Allaah] has complete knowledge about His servants; He suffices those who place their full reliance upon Him; and He recompenses His servants – in terms of both good and bad – according to His complete wisdom, as well as His complete knowledge of all their deeds no matter how major or minor they might be.
[79.27] الرقيب ar-Raqeeb (the Witness who continually oversees and maintains): [This conveys that Allaah is] always aware of what is concealed within people’s hearts, and He witnesses and records the deeds of every single person. He also maintains all things throughout creation, causes them to remain orderly in the best way, and regulates them in the most complete manner.
[79.28] الحفيظ al-Hafeeth (the One who continually preserves): [This conveys that Allaah] preserves everything He creates, His knowledge encompasses everything He brings into being, He protects His obedient worshipping servants from falling into sins and destructive things, He takes care of His obedient worshipping servants throughout all their times of movement and stillness, and He keeps precise record of all the deeds that His servants perform as well as the recompenses they deserve.
[79.29] المحيط al-Muheet (the All-Encompassing): [This conveys that Allaah] encompasses everything by way of His complete knowledge, His complete ability, His bestowing of mercy, and His being overpowering.
[79.30] القَهَّار al-Qahhaar (the One who overpowers all things): [This conveys that Allaah] overpowers everything. He is the One before whom all created beings are ultimately humbled; and they submit to His might, power, and complete ability.
[79.31] المُقيت al-Muqeet (the Eternally Capable Giver of sustenance and the One who keeps record of all things): [Part of what this name conveys is that Allaah is] the One who gives every creature the sustenance it requires, grants all of them their provisions, and distributes those provisions as He wills in ways which show that He is the Most Wise and the Most Praiseworthy.
[79.32] [الوليّ] الوكيل، al-Wakeel (the One who suffices all of creation, and grants special sufficiency to His servants when they place full reliance upon Him), [al-Walee (the Supreme Guardian of all creation who grants special guardianship to His obedient worshipping servants){1}: Part of what these convey is that Allaah is] the One whose supreme guardianship entails that He regulates everything pertaining to His creation and He does that in accordance with His knowledge, His complete ability, and His all-encompassing wisdom. He is the One who also grants His special guardianship to His obedient worshipping servants by making it easy for them to do good things, keeping them away from bad things, and sufficing them regarding all that concerns them; thus, when someone places full reliance upon Allaah, He suffices that person. ((Allaah is the Supreme Guardian of the people who have eemaan. He brings them out of the various realms of darkness and leads them to the light)) [2:257].
Notes:
{1} Although the author did not mention the name al-Walee here, we chose to add it because it appears that the meanings presented by the author for Allaah’s name al-Wakeel also include meanings related to Allaah’s name al-Walee. This may be noted from reviewing the author’s explanations for Allaah’s names al-Wakeel and al-Walee in the book Fath ar-Raheem al-Malik al-‘Allaam (see Majmoo‘ Mu’allafaat 3/709), and Allaah knows best.
\End of notes.
[79.33] ذو الجلال والإكرام Thul-Jalaali wal-Ikraam (the Owner of all majesty and honour): [This conveys that Allaah] possesses magnificence and greatness; He has both general and special ways in which He is merciful, generous, and kind; and He honours His obedient and chosen worshipping servants since they are the ones who affirm His majesty, have utmost reverence for Him, and have utmost love for Him.
[79.34] الوَدود al-Wadood (the One who loves His obedient servants, is loved by them, and makes them beloved to others): [This conveys that Allaah] loves His Prophets, His Messengers, and their followers; and that they also love Him. Thus, Allaah is more beloved to such people than all else. Their hearts are filled with love for Him; their tongues praise Him repeatedly; and their hearts are drawn to Him out of their love for Him, their sincerity towards Him, and their returning to Him from every perspective.
[79.35] الفتّاح al-Fattaah (the One who gives judgment in many ways, and opens many things for His servants): [This conveys that Allaah is] the One who judges between His servants by way of the directives He prescribes, the things He decrees to happen, and the recompenses that He gives. It also conveys that out of Allaah’s care, He opens the insight of His servants who remain true to Him; and He opens their hearts to knowing Him, loving Him, and returning to Him. It further conveys that Allaah opens for His servants the gates to various forms of mercy and provision, and He supplies them with the means by which they can attain the goodness of this world and the hereafter. ((Any mercy that Allaah opens to people cannot be withheld by anyone, and anything He withholds cannot be granted by anyone after He withholds it)) [35:2].
[79.36] الرزّاق ar-Razzaaq (the One who provides abundantly): [This conveys that Allaah] provides abundantly for all of His servants. There is no moving creature throughout the Earth except that Allaah is the One who provides for it. Allaah’s provisions for His servants are of two types.
One type is general and it encompasses all individuals, whether obedient or disobedient, and whether they are from earlier or latter generations. This type of provision is for their bodies.
The other type of provision consists of the knowledge and sound beliefs that provide nourishment for people’s hearts, as well as sustenance from permissible sources that assists them in having matters of their religion set in order. This special type of provision is exclusively for the people of eemaan (those who hold sound beliefs and perform righteous deeds), and it is granted to them in proportion to the level of their eemaan, according to what is dictated by Allaah’s wisdom and mercy.
[79.37] الحَكَم، العَدْل al-Hakam (the Supreme Judge), al-‘Adl (the Completely Just): [These convey that Allaah is] the One who judges between His servants in this world and the hereafter with complete fairness and justice. Thus, He does not wrong anyone in the least, not even as little as an amount equal to the weight of a tiny ant; He will not cause anyone to bear the burden of sins committed by anyone else; and He will not recompense people for sins beyond the ones that they themselves perpetrated. He will also restore all rights to the people entitled to them; thus, He would not leave any individuals who had their rights violated without restoring their rights to them. In addition, He is completely just in how He regulates all things, and in all matters that He decrees. ((Indeed, my Lord is upon a straight path that does not swerve from justice and truth)) [11:56].
[79.38] جامعُ الناسِ Jaami‘un-naas (the One who will gather all people): [This conveys that Allaah will gather all people] for a day about which there is no doubt. In addition, He gathers all their deeds and all their provisions such that there is no minor or major detail about them that He fails to keep precise record of. By His complete ability and all-encompassing knowledge, He will also gather the dispersed and disintegrated parts of every deceased individual from all earlier and latter generations.
[79.39] الحي، القَيّوم al-Hayy (the Ever-Living), al-Qayyoom (the Self-Sufficient Sustainer of all): [These convey that Allaah’s] life is eternal; He is completely self-sufficient; and He sustains all inhabitants of the heavens and the Earth by putting things in order for them, granting them provisions, and regulating for them everything that concerns them. The name al-Hayy (the Ever-Living) encompasses all attributes related to Allaah’s self, while the name al-Qayyoom (the Self-Sufficient Sustainer of all) encompasses all attributes related to Allaah’s actions.
[79.40] النور an-Noor (the Light): [This conveys that Allaah is] the light of the heavens and the Earth. He puts light in the hearts of those who have sound understanding by granting them knowledge and correct beliefs about Him; and He also puts light in their hearts by granting them His guidance. He is also the One who provides light for the heavens and the Earth by the light-giving features He has placed throughout them. Additionally, “the barrier between Him and His creation is light. If He were to remove it, the majesty of His face would burn everything in creation as far as His sight reaches.” [See Saheeh Muslim, no. 179].
[79.41] بديع السماوات والأرض Badee‘ as-samaawaati wal-ard (the One who originated the heavens and the Earth without any precedent): [This conveys that Allaah] created them both, caused them to exist in the absolutely finest way, and made them have remarkable form and astoundingly precise organization.
[79.42] القابض، الباسط al-Qaabid al-Baasit (the One who constricts and expands): [These convey that Allaah] constricts provisions and seizes souls, and that He also expands provisions and hearts. All of that happens according to His wisdom and mercy.
[79.43] المعطي، المانع al-Mu‘tee al-Maani‘ (the One who gives and withholds): [These convey that] none can withhold anything that Allaah gives, and none can give anything that He withholds. Thus, all beneficial and advantageous things are to be sought from Him alone; and He is the One who gives them to whomever He wills, and withholds them from whomever He wills, all according to His wisdom and mercy.
[79.44] الشهيد ash-Shaheed (the Witness): [This conveys that Allaah] is always aware of everything. He hears all sounds whether they are hidden or apparent to us, He sees all things in existence no matter how small or large they might be, and His knowledge encompasses every single thing. He is also the One who bears witness in favour of some among His servants, and against others among them, according to the deeds they perform.
[79.45] المبدئ، المعيد al-Mubdi’ (the One who initiates creation), al-Mu‘eed (the One who restores creation): Allaah – the Most Exalted – said, ((He is the One who initiates creation and will then restore it)) [30:27]. He initiated the existence of people in order to test them and make known which of them perform the best deeds. Then, He will cause them to die and subsequently restore them to life once more in order to give the finest recompense to those who performed the best deeds, and to also recompense those who perpetrated misdeeds according to the wrong they did. He is also the One who brings created things into being in progressive stages, and then repeats those at all times.
[79.46] الفَعّال لما يريد al-Fa‘‘aalu lima yureed (the One who always does everything that He wants): This is part of the perfection of Allaah’s might, His ability, and His will which always takes effect: He does every single thing that He wants to do and none can prevent or oppose Him. Furthermore, none supports or assists Him in doing anything at all; rather, any time He wants to bring into being anything that He preordained, all He says to it is “Be” and it comes into being. Additionally, although Allaah is the One who always does everything that He wants, it must be kept in mind that everything He wants is in accordance with His complete wisdom, and with Him always deserving complete praise. Thus, Allaah is described as having complete ability and a will that always takes effect; and at the same time, He is described as having complete wisdom in everything that He has already done and that He continues to do.
[79.47] الغني، المغني al-Ghanee (the One who is rich in all ways), al-Mughnee (the One who enriches): [These convey that Allaah] Himself is rich in an absolute sense from every perspective, due to His self being perfect and due to His attributes being perfect as well. Hence, none of those have any sort of deficiency at all. Furthermore, just as Allaah cannot be anything besides One who creates, has complete ability, provides, and grants kindness; Allaah also cannot be anything besides One who is rich in all ways since that is a necessary result of who Allaah Himself is. Thus, He does not need anyone in any way whatsoever. In His hand alone lie the riches of everything throughout the heavens and Earth, and the riches of this world and the hereafter. He also enriches all people in a general way; and He grants special enrichment to His chosen servants by inundating their hearts with abundant knowledge about Himself, and meanings that strengthen sound beliefs.
[79.48] الحليم al-Haleem (the Most Forbearing): [This conveys that Allaah is] the One who continues to grant people abounding favours, both apparent and inconspicuous, even though they commit sins and make many errors. Thus, He is forbearing and does not immediately take those who do wrong to account for their wrongdoing. In addition, He gives them more time so they can repent, and gives them respite so they can return to Him.
[79.49] الشاكر، الشَّكور ash-Shaakir (the One who accepts deeds that are small and gives a plentiful recompense for them), ash-Shakoor (the One who continually accepts deeds that are small and gives a plentiful recompense for them): [These convey that Allaah] accepts deeds even if they are small, and He rewards those who perform them; He forgives many misdeeds that are committed; He multiplies without limit the rewards for deeds performed by those who remain sincere to Him; He rewards those who remain grateful to Him; He mentions those who mention Him; and when any person seeks nearness to Allaah by performing any righteous deed, Allaah draws nearer to that person even more than the person draws near to Allaah.
[79.50] القَرِيب المُجِيب al-Qareeb (the Most Near), al-Mujeeb (the One who responds): Allaah – the Most Exalted – is near to each one of His creatures. There are two ways in which Allaah – the Most Exalted – is near. There is Allaah’s general nearness to all in terms of His being all-knowing, all-aware, continually witnessing, continually maintaining, all-seeing, and all-encompassing. There is also Allaah’s special nearness to those who sincerely worship Him, ask of Him, and love Him. How Allaah’s nearness exists is not something we have precise knowledge of; however, we do have knowledge of its effects in terms of the kindness, care, and guidance that Allaah grants His servants.
Among the effects of Allaah’s nearness are that He responds to those who call upon Him, and He accepts the repentance of His worshipping servants who return to Him. Thus, there is a general way in which Allaah responds to those who call upon Him, whomever they are, wherever they are, and whatever condition they are in; this is a promise He has given them in general. There is also a special way in which Allaah responds to the people who themselves respond to His call and submit to His directives. Allaah also responds to those in utter distress; and to those who do not place any of their hopes whatsoever in created beings but, instead, make Allaah the One to whom they are strongly attached regarding all that they desire, hope for, and fear.
[79.51] الكافي al-Kaafee (the Completely Sufficing): [This conveys that Allaah] gives all of His servants sufficiency in terms of what they require and cannot do without; and He also gives special sufficiency to those who have sound beliefs about Him, perform righteous deeds sincerely for Him, place full reliance upon Him, and seek from Him all of their needs pertaining to their religion and their life in this world.
[79.52] الأول والآخر والظاهر والباطن al-Awwal (the One before all things), al-Aakhir (the One after all things), ath-Thaahir (the One above all things), al-Baatin (the One unobstructed from all things): These were explained comprehensively and clearly by the Prophet (may Allaah grant him commendation and protection) in his statement, “You are al-Awwal (the One before all things) and nothing is before You. You are al-Aakhir (the One after all things) and nothing is after You. You are ath-Thaahir (the One above all things) and nothing is above You. You are al-Baatin (the One unobstructed from all things) and nothing obstructs You.” [See Saheeh Muslim, no. 2713].
[79.53] الواسع al-Waasi‘ (the Limitless): [This conveys that] the descriptions and attributes of Allaah, as well as all that is related to them, are limitless such that none can praise Allaah sufficiently for them all; rather, He is as He has praised Himself. His magnificence, authority, and dominion are limitless; His favours and kindness are limitless; and His bounty and generosity are absolutely immense.
[79.54] الهادي، الرشيد al-Haadee (the Granter of guidance), ar-Rasheed (the One who gives sound direction and wise judgment): [These convey that Allaah is] the One who guides and directs His servants regarding attaining all that is advantageous, and averting harms; He grants them knowledge about what they did not know before; He enables them to accept His guidance and comply with it correctly; He inspires them to protect themselves from His punishment by fulfilling His commands and avoiding His prohibitions; and He makes their hearts return to Him and submit to His directives.
In addition, Allaah’s name ar-Rasheed conveys a similar meaning to al-Hakeem (the Most Wise and the One who gives wise judgment) [See 79.7]. Hence, the name ar-Rasheed also conveys that Allaah has complete wisdom in His words and His actions, all the directives He prescribes contain goodness and wisdom, and all the things that He creates also contain manifestations of His wisdom and wise judgment.
[79.55] الحَقُّ al-Haqq (the Absolute Truth): [This conveys that Allaah’s] self and His attributes are all real. He is the One who is eternal and whose existence is inherent to who He is. His attributes and descriptions are ones of perfection. His eternal existence is necessitated by His unique essence, and there is absolutely nothing that can exist without Him bringing it into existence. He has always been – and will always continue to be – described with majesty, splendour, and perfection; and known for His kindness to His creatures. His words are the truth, His actions are the truth, meeting Him in the hereafter is the truth, His Messengers are the truth, His scriptures are the truth, the religion He prescribed is the truth, devoting all worship to Him alone without any partner is the truth, and all things He ascribed to Himself are the truth. Allaah said, ((That is because Allaah is the Absolute Truth and none has the right to be worshipped except Him, whereas all that they call upon besides Him is indeed falsehood, and Allaah is certainly the One who is the Exalted, the Most Great)) [22:62]. Allaah also said, ((Messenger of Allaah, say, “This is the truth from your Lord. Therefore, whoever wills may accept it and whoever wills may reject it”)) [18:29]. Allaah further said, ((Therefore, what remains after the truth besides misguidance?)) [10:32]. Allaah also said, ((And Messenger of Allaah, say as well, “The truth that pleases Allaah has come and the falsehood that displeases Him has gone. Indeed, falsehood is ultimately bound to disappear when faced with the truth)) [17:81].
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All praise is due to Allaah by whose favour righteous deeds are completed, and may Allaah grant commendation and protection to the Prophet Muhammad, as well as to all of the Prophet Muhammad’s family and Companions, and all who continue to follow their path until the Day of Recompense.
This was stated and written by the worshipping servant of Allaah who always remains in need of his Lord: ‘Abdur-Rahmaan ibn Naasir ibn ‘Abdillaah ibn Naasir as-Sa‘dee. May Allaah forgive him, his parents, his teachers, his loved ones, and all who submit to Allaah in Islaam. Aameen (O Allaah, I implore You to respond to my supplication).
