A Life with the Divine - Ali Hammuda

25 Names of Allah and Their Everyday Expressions in Life

Ali Hammuda

A Life with the Divine: 25 Names of Allah and their everyday expressions in life

First published in England by

Kube Publishing Ltd, Markfield Conference Centre, Ratby Lane, Markfield, Leicestershire LE67 9SY, United Kingdom.

Distributed by

Kube Publishing Ltd.

Tel: +44(0)1530 249230

email: info@kubepublishing.com

www.kubepublishing.com

Copyright © Ali Hammuda 2024

All rights reserved

The right of Ali Hammuda to be identified as the author of this work has been asserted by him in accordance with the Copyrights, Designs and Patents act, 1988. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of the copyright owner.

ISBN 978-1-84774-217-9 Paperback

ISBN 978-1-84774-218-6 ebook

Cover design: Afreen Fazil (Jaryah Studios)

Typesetting: LiteBook Prepress Services

Printed in: Turkey

1 Introduction

Tazkiyat al-Nafs/Purification of the Soul and Allah’s Names

1.1 The importance of Tazkiyat al-Nafs

“In the fabric of everyday life”, where chaos and clamour often reign supreme, there is a gem to be found in the wisdom of old. This gem is known as Tazkiyat al-Nafs, or the purification of the soul, a timeless concept whose significance is deeply felt in the hustle and bustle of our daily lives. It is the deliberate effort to refine one’s inner landscape, a brave confrontation with our weaknesses and biases, and an awakening of the real self within. It is a conscious attempt to remove some of the many layers of rust that build up on one’s heart, clouding one’s sense of direction and, at the same time, awakening virtues that lie dormant.

Much like clothes that wear out or water that becomes murky, iman is just as prone to such wear and tear. The Prophet ﷺ said:

The faith which you have in your heart wears out the same way clothes wear out, so ask Allah to renew faith in your hearts.1

It is this depletion that causes a dip in motivation, an inability to shed tears in Allah’s cause, and having a cold relationship with one’s Lord. Giving attention to one’s soul, actively attending to its diseases, and seeking its

1 al-Hakim, on the authority of

purification from time to time is not merely admirable or recommended, but a command from Allah. Any hope for one’s success is inextricably connected with it.

Allah says,

He has succeeded who purifies it, and he has failed who corrupts it.2

Allah did not say, “He has succeeded who learns how to purify it”, but, “He has succeeded who purifies it.” Mere study of the process of self-purification is worthless if it does not lead to the actual purification of the self. In fact, this reality was mentioned after eleven consecutive oaths that Allah made to emphasise this point, namely the success of the one who purifies his soul and the loss of the one who corrupts it. Consider the following oaths:

(1)

the sun and (2) its brightness. And (3) by the moon when it follows it. And (4) by the day when it displays it. And (5) by the night when it covers it. And (6) by the sky and (7) He who constructed it. And (8) by the earth and (9) He who spread it. And (10) by the soul and (11) He who proportioned it. And then showed it what is wrong for it and what is right for it. He has succeeded who purifies it. And he has failed who corrupts it. 3

2 Al-Duha, 91:9-10.

3 Al-Duha, 91:1-10.

b) By calling upon Allah using His Names

Allah says:

“And to Allah belongs the most beautiful Names, so call upon Him by them…”

One calls upon Allah through His Names by choosing a particular Name of Allah that suits one’s request most, having truly felt the implications of this Name. One would say, for example:

“Ya Rahman (O Most Merciful), have mercy upon me!”

“Ya Razzaq (O Provider), provide for me!”

“Ya [Alim (O You who knows everything), teach me!”

“Ya Ghaffar (O You who constantly forgives), forgive me!”

c) By applying the (most suitable) attributes found within the meanings of these Names in one’s personal conduct and interactions.

Ibn Battal wrote,

The way one applies these Names is by emulating the ones that can be emulated, such as al-Rahīm (the Most Merciful) and al-Karīm (the Most Generous). Allah loves to see such attributes in His servants, so one must train oneself to emulate them. As for those Names that are exclusive to Allah, such as al-Jabbar (the Compeller) and al-[Azim (the Supreme), one is to believe in them and submit to them rather than trying to emulate them.

29 Al-A[ raf, 7:180.

Tazkiyat al-Nafs/Purification of the Soul and Allah’s Names

Acting upon the characteristic of Allah’s Name “al-Jabbār”/“the Compeller” is praiseworthy only with regard to Allah, but it is blameworthy as far as human beings are concerned. In praise of Prophet Mu h ammad ﷺ , Allah says:

◇ رابجب مهيلع تنأ امو …

And you are not one to compel them (Jabbar).30

◇ دينع رابج لك باخو…

…and every tyrant (Jabbār) was brought to a complete loss. 31

The likes of these attributes are exclusive to Allah, and one’s worship of Allah through them is – as Ibn Battal said – “to believe in them and submit to them and not emulate them.” Ibn Battal concludes:

“As for those Names that indicate a promise, one’s approach to them is one of hope and desire. And as for those Names that indicate a threat, one’s approach to them is one of fear and awe. This is what is meant by “comprehending” them and memorising them.” 32

1.4 Principles that govern one’s understanding of Allah’s Names

In order to ensure a correct approach to Allah’s Names and Majestic Attributes, there are a number of key principles that govern their understanding.

30 Qaf, 50:45.

31 Ibrahim, 14:15.

32 Ibn Hajar al-Asqalani, Fath al-Bari, vol. 11, p. 226.

2 The Majestic Name “Allah”

2.1 Characteristics of the Name “Allah”

This Name is without a doubt the greatest Name to have ever resonated within the ear of man, which possesses qualities of utmost exclusivity. Below are but a few:

(1) This Name is so unique and powerful that no tyrant, even those who claimed godhood, ever dared naming themselves with it. This is one of two ways of understanding 1 the words of Allah:

◇ ايمس هل ملعت له

“Do you know of any similarity to Him?” 2

In other words: do you know anyone who took this name other than Allah?

(2) It is the most commonly repeated Divine Name in the entire Qur’an, being mentioned over 2,700 times.

(3) It is a Name that captures all of the Majestic Names, thus all of Allah’s Names are included to it and not the other way round. In other words, one says “Al-Rahman is a Name of Allah,” or “al-Hakim is a Name of Allah,” whereas one does not say “Allah is a Name of al-Hakim,” or “Allah is a Name of Al-Rahman.”

1 As mentioned by al-Qurtubi.

2 Al-Tawbah, 9:65.

يدﺎﻬ�ا

Al-Hādi ( e Ever-Guiding)

3 The Majestic Name al-Hādi (The Ever-Guiding)

Human beings, by their very essence, often find themselves caught in crippling hesitation and unable to move forward due to their indecisiveness and fear of the unknown. Whether it is a matter of choosing between two promising job opportunities, making a confident commitment to a potential life partner, or relentlessly pursuing of redemption and trying to return to the path of righteousness, mankind is incessantly hindered by indecisiveness. Due to this state of vulnerability, human beings must seek solace in the profound knowledge of the Divine, and embrace the divine name of Allah, al-Hadi, The Guide.

3.1 The Name al-Hādi according to Prophet Musa 

When Prophet Musa  invited the Pharaoh of Egypt to believe in Allah, the Pharaoh asked:

He said: ‘So who is your Lord O Musa?’ He said: ‘Our Lord is He Who gave to everything its creation, then guided it.’ 1

Allah has given eveything its appropriate guidance. For example, He has directed each limb in the body to fulfill its intended purpose. He illuminates the path for the blind, enabling them to navigate their surroundings despite their lack of sight. He empowers the deaf to communicate through 1 Taha, 20:49-50.

ﻆﻴﻔﻟﺤا

Al-Hafiz

(The Ever-Preserver)

4 The Majestic Name al-Hafiz (The Ever-Preserver)

By his nature, man is inclined to take means to protect himself from any harm which he may apprehend, be it non-slip mats for slippery surfaces, seatbelts when driving, or self-isolation during pandemics. These means, however, are futile on their own if Allah does not make them efficacious. This is precisely where the downfall of many lies, in that their reliance is placed on the means without any reference to their Lord, Allah. This is despite Him having given Himself the Name al-Hafiz/The Ever Preserver; a Majestic Name that resonate with every Muslim.

The Name al-Hafiz appears in the Qur’an in at least three places in the context of what Allah does. Allah says,

◇

“Indeed my Lord is, over all things, Hafiz (Ever Preserving).” 1

4.1 The linguistic origins of the Name al-Hafiz

Al-Azhari said,

1

“A person who is hafiz” and people who are huffaz are those who have been blessed with retentive memories, whereby they rarely forget anything that they commit to memory.” 2

Thus, Hifz has two meanings. The first is to retain something. As for the second, al-Jawhari said:

."هتسرح :يأ ،اظفح ءيشلا تظفح"

“When you say, Hafiztu something, it means: I guard it.” 3

Therefore, why is Allah, al-Hafīz? The scholars have said that, “al-Hafiz is He who guards His slaves from destruction and ruin, and protects them from evil ends, as Allah says: ‘For his sake there are angels following one another, before him and behind him, who guard him by the command of Allah.’ 4 He is the One who guards the deeds of His servants, recording their words, knows their intentions and all what they hide deep within. Nothing is absent from Him and not a secret is hidden from Him. He preserves His allies from falling into sins, and guards them from the plots of the devil to save them from his harm and trial.” 5

4.2 The effects of believing in the Name al-Hafiz a. To call upon Him using this Name

Whether it is the welfare of one’s children which keeps one up at night, the fear of ill health, or the fear of losing one’s faith, the Name al-Hafiz is

2 Lisan al-’Arab, vol. 7, p. 441.

3 Al-Sihaah, vol. 3, p. 1172.

4 Al-Ra[d, 13:11.

حﺎﺘﻔﻟا

Al-Fattah ( e Ever-Opener)

5 The Majestic Name al-Fattah (The Ever-Opener)

As long as man lives, he will have stories of sorrow to share; stories of doors slammed shut in his face after having been open, or doors that simply would not open at all. In such inevitable moments of weakness, there can be no finer method to revive the flickering ember of hope within than to turn back to Allah’s Names and, in the specific cases described above, to His Majestic Name al-Fattah.

This Name of Allah has appeared just once in the Qur’an:

“Say, ‘Our Lord will bring us together; then He will judge between us in truth. And He is al-Fattāh, the All-knowing.’” 1

5.1 The linguistic origins of the Name al-Fattah

The Arabic word al-Fath means the opposite of closing (قلَاغلإا ضيقن). The name of a key in Arabic is miftah because it is the means by which closed doors are opened.

Al-Raghib al-Asfahani said:

“Al-Fath is the unlocking of problems and that which is closed, and this takes two forms. The first is observable by eyesight, like the opening of a

1 Saba’, 34:26.

رﺎﺒﻟﺠا

Al-Jabbar (The Ever-Restorer)

7 The Majestic Name al-Jabbar (The Ever-Restorer)

For every opportunity that slips away, al-jabbar is the One Who brings about another. For every case of a broken heart that longs for what was lost or grieves for what was reaped, al-Jabbar is the One Who brings the broken pieces together. For He is the One Who restores what is lost, repairs what is broken, helps those who are burdened and wants humanity to alleviate its pains through Him.

So, who is al-Jabbar?

7.1 The linguistic origins of the Name al-Jabbar

The root of this Divine Name is Al-Jabbr; a word with several usages in the Arabic language. This is in contrast to what many assume when hearing this Name who confine its meaning to power and compulsion.

The numerous meanings of this word include:

a. Compulsion (هاركلإا)

Thus, the Arabs say, هتربجأ / “I forced (“ajbartu”) him”. Accordingly, this meaning revolves around the concept of pressure and coercion, hence why the Arabs call a tyrant ‘jabbar’, due to his coercion of his subjects. Moreover, the Qur’an had used this term to denote this exact meaning, when Prophet Hud  reprimanded his people;

ﻞﻴ�ﻮ�ا

Al-Wakil

(The Ultimate trustee or the Ever-Disposer of Affairs)

8

The Majestic Name al-Wakil

(The Ultimate trustee or the Ever-Disposer of Affairs)

In life, one often encounters numerous concerns about which one yearns to confide to someone, whether it be the well-being of one’s children, one’s health, wealth, or even faith. Undoubtedly, the fear of losing loved ones or valuable possessions can lead ones down a path of irrational thoughts, pervasive anxiety, disrupted sleep, or panic attacks. Some individuals become so reliant on others that their own sense of self disappears when those they are reliant upon are absent. Clearly, such state of affairs is detrimental to the well-being of one’s mind, body, and soul.

However, by the grace of Allah, there are practical measures that one can undertake to conquer such overwhelming fears. One has the ability to make changes that foster inner resilience and guide one’s life to confidence, contentment, and courage. All of this and more is attainable when one understands the profound significance of Allah’s majestic name al-Wakil.

8.1 The linguistic origins of the Name al-Wakil

Al-Wakil appears in the Qur’an as a Name of Allah in just one Qur’anic ayah, Allah says:

A Life with the Divine

Those to whom hypocrites said, “Surely, the people have gathered against you, so fear them.” But it only increased them in faith, and they said, “Sufficient for us is Allah, and He is the best Wakil.” 1

Linguistically speaking, if a person “tawakkala”/“entrusts himself” to carry out a particular matter, then it means that he has هب مايقلا نمض /guaranteed its fulfilment.

If one says, نلَاف ىلإ يرمأ تلكو / “I have entrusted (“wakkaltu”) my matter to such-and-such a person”, it means that هيلع هيف تدمتعاو هيلإ هتأجلأ / “I have given him the task and relied on him to fulfil it.”

Why do people do this?

."هسفن رمأب مايقلا نع ازجع وأ هتيافكب ةقث"

“Out of confidence in his ability to do so, or out of an inability of doing so himself.” 2

Who then is Allah, al-Wakil?

To Allah is the ultimate escape; He is the Ultimate Trustee Who never fails anyone who relies on Him; He is the One who discharges His affairs unopposed; the One who actively encourages His creation to consign their affairs to Him while completely relying on Him.

In praise of His Divine Self, Allah says:

◇ليكو ءيش لك ىلع وهو هودبعاف ءيش لك

1 Al [Imran, 3:173.

2 Lisaan Al-’Arab, Ibn Mandhoor, vol. 11, p. 734.

رﻮﻔﻐﻟا

Al-Ghafur ( e Ever-Forgiving)

9 The Majestic Name al-Ghafur (The Ever-Forgiving)

Many Muslims lament the loss of joy and pleasure in their prayers and supplication, and feeling less eager to attend the mosque. It seems as though perpetual dark clouds loom over them, obstructing the radiant rays of faith. They bear a burdensome weight on their shoulders, one that intensifies with each passing day. This weight and darkness stem from their persistence in sinning, which requires immediate attention and resolution. In this context, the significance of rediscovering Allah’s name, “al-Ghafur,” becomes evident.

9.1 The linguistic origins of the Name al-Ghafur

Al-Ghafur is derived from the term ghafr, which refers to covering and concealment (رتسلاو ةيطغتلا). The Arabs say, هخسول رفغأ وهف داوسلاب كبوث غبصأ/ “Dye your clothes with a black dye, for such a colour is better at concealing (aghfar) dirt.”

The Arabs also say, باضخلاب بيشلا رفغ / “He covered (ghafara) his grey hairs with hair dye.” Similarly, the mighfar refers to the helmet that a combatant wears, for it protects him and veils his head.1

From these examples, two primary meanings of the term ghafr can gleaned:

(1) Protection from harm.

(2) Veiling from exposure.

1 Lisaan Al-’Arab, Ibn Mandhoor, vol. 5, p. 25.

ﻊﻴﻤﺴ�ا ﻴﺮﺼﻟﺒا

Al-Sami[ and Al-Basir (The Ever-hearing) (The Ever-Seeing)

13

The Majestic Name al-Sami[

(The Ever-hearing) and al-Basir

(The Ever-Seeing)

Has there ever been a hostorical era when the widest variety of sins could be accessed on demand like they are today?

Has any generation suffered the consequences of instant fame, thanks to social media, like ours has today?

Has humanity ever experienced such high levels of superficiality, insincerity and boasting?

And despite people’s unprecedented ability to stay connected to each other, has the human race ever suffered from loneliness as it is suffering today?

Indeed, the present generation is like no other in human history. People experience challenges that can neither be managed nor converted into valuable Islamic opportunities, without the help of Allah’s Names in one’s life. Two of the most important Divine Names for Muslims in the twenty-first century are al-Sam i[ (the All-hearing) and al-Ba si r (the All-seeing).

13.1 The linguistic origins of the Names al-Sami[ and al-Basir

To describe someone as sami[ is to denote his or her ability to hear. However, to describe someone as samī[ denotes the mighty nature of his or her hearing, for the latter form is an intensified form of the former. Hence, Allah’s Name is al-Samī[, the All-hearing.

ﻢ�ﺮﻜ�ا

Al-Karim

(The Generous)

ﻦﺣﻤﺮ�ا

ﻢﻴﺣﺮ�ا

Al-Rahman

Al-Rahim (The Most Merciful)

20

The Majestic Name al-Rahman and al-Rahim (The Most Merciful)

The Prophet ﷺ said:

هبر هل لاقف ،هنذإب الله دمحف ،لله دمحلا :لاقف سطع حورلا هيف خفنو مدآ الله قلخ امل:"

."مدآ اي الله كمحري

“When Allah created Adam and breathed into him the spirit, Adam sneezed and then said: ‘Alhamdulillah,’ so His Lord said: ‘O Adam, Allah has mercy upon you.’” 1

These were the very first words that the ears of man heard from Allah, words that define the essence of his relationship with his Lord: rahmah (mercy).

We have been given knowledge of no less than ninety-nine Names of Allah, all of which are majestic, perfect, and glorious. However, the Name “al-Rahman” is particularly unique, so unique that the only other Name that can be placed side-by-side with it is the greatest of them all: “Allah”.2 The Name al-Rahman (the Most Merciful) must therefore have a special place in the heart of every Muslim.

20.1 Characteristics of the Name al-Rahman

The Name al-Rahman has characteristics not shared by any other Name of our Creator except the Name Allah. The Name al-Rahman never appears in

1 Mishkat al-Masabih, on the authority of Abu Hurayrah.

2 It was also the opinion of Imam al-Tahawi and many others.

ﺰ�ﺰﻌﻟا

Al-[Aziz

(The Mighty)

The Majestic Name al-[Aziz

He is the One Who shapes you in the wombs of your mothers as He wills. There is no god except Him – al-[Azīz, the Wise.7

One also sees those signs in His mysterious method of providing. Who is it that forces the circumstances of life to shower provisions upon some, notwithstanding all the odds against them? Who is it that limits provisions for others, despite them enjoying connections, authority, and the upperhand? He is al-[Aziz:

Allah is Ever Kind to His servants. He provides to whoever He wills. And He is the the Powerful, al-[Aziz. 8

One sees those signs in the universe’s glorification of Him. Who is it that has the entirety of creation singing in His praise in a unified chorus of tawhid – from the trees, to the billions of planets, the particles of dust, every minute molecule, the chair one sits on, the clothes one wears, the distant cosmos beyond one’s perceptions, and all that which lies beyond perception? He is al-[Aziz:

Whatever is in the heavens and whatever is on the Earth glorifies Allah, and He is al-[Azīz, the Wise.9

The signatures of [izzah are etched on every canvas; within the invisible columns that carry the heavens, the DNA of every organism, and the natural

7 Al [Imran, 3:6.

8 Al-Shura, 42:19.

9 Al-Saff, 61:1.

Tradesmen look at buildings differently, depending on their trade: The carpenter casts an eye on the woodwork, the bricklayer on the brickwork and the painter on the walls and ceilings. Similarly, the greater a person's perception of Allāh’s names, the greater their alertness and understanding of life. Nothing passes them by, without thought and contemplation.

When they see a display of mercy, they automatically and very naturally reflect on the names of Allah; Al-Rahīm (The Most Merciful), Al-Ra’ūf (The Pitying), Al-Wadūd (The Affectionate). When they sense might and awe, they are overcome with the names Al-Jabbār (The Compeller), Al-Muntaqim (The Avenger) and Al-Qahhār (The Subduer). Eventually, they reach a station where every scene that unfolds, any sin which presents itself or any opportunity that drifts by, becomes a trigger for perusal and the remembrance of Allāh, the achievement of which is precisely the objective of this book.

A UK national of Palestinian origin, Ali Hammuda gained his BA and MA degrees in Architecture & Planning. He then went on to achieve a BA in Shari’ah from al-Azhar University and a Masters in Islamic Leadership Theory from Swansea University. Shaykh Ali is the author of Daily Revivals, The Friday Reminder and Married Ever After. He frequently delivers sermons, lectures and regular classes across the UK. He is the founder of Waqforever and a Senior Researcher and Lecturer for the Muslim Research & Development Foundation (London), an advisor for the Islamic Council of Europe and author for Islam21c.