Names of Allah Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII | Part XXIX | Part XXX |Part XXXI | Part XXXII | Part XXXIII | Part XXXIV | Part XXXV | Part XXXVI | Part XXXVII | Part XXXVIII | Part XXXIX | Part XXXX | Part XXXXI | Part XXXXII | Part XXXXIII
In this journey through Allah’s Names, we have learned about both His attributes of Beauty and of Majesty. The intention is to inspire fear, hope and, ultimately, love. If we misunderstand Allah subhanahu wa ta`ala (exalted is He), we may not see the wisdom behind the things that happen in the world or in our personal lives. We might not understand how Allah (swt) fits into our life. We may also find it difficult to love Him, because how can you love someone – deeply love someone – you do not know?
Thus it is hoped that these Names have increased our knowledge of our Creator, and have made apparent how Allah (swt) is with us in every moment.
Today’s Name should inspire in us ‘khashya’ and ‘hayba’. These words are sometimes both translated as ‘fear’, thus removing the important distinctions between the two words. In the ‘Sweetness of Prayer’ series, we explained the difference between the different types of fear:
‘Khawf’ is to flee from the thing that you fear, and requires no knowledge of that which is feared. You can be afraid, or have ‘khawf’, of the dark. ‘Khashya’, on the other hand, is fear with knowledge. The more a servant has knowledge of his Lord, the more ‘khawf’ turns to ‘khashya’. As Allah (swt) says in the Qur’an:
“Only those fear Allah, from among His servants, who have knowledge” (35:28).
‘Hayba’ is fear associated with respect, awe and glorification. You could, for example, fear fire. But the reason for your fear is that the fire may harm you, so fire earns no ‘hayba’; you do not glorify it. However, you could have a certain ‘hayba’ of your father; you could be afraid to do something wrong in front of him, but that fear is out of respect.
Al-Qahhar: The Dominator
Allah’s Name al-Qahhar comes from the Arabic root qaf-haa-ra (ق-ه-ر). It means ‘to dominate over’ or ‘to subdue from above’. Allah (swt) says in the Qur’an in Surat al-An`aam;
“And He is the subjugator (al-qaahiru) over His servants. And He is the Wise (al-Hakeem), the Acquainted [with all] (al-Khabeer). (6:18)
Someone with this attribute might be considered a tyrant, which is why Allah (swt) tells us that this attribute is possessed by the One who is also the Most Wise and the One who is Best Acquainted with everything. This reference is also for the benefit of those who doubt this attribute, and might ask “why has Allah not overpowered the tyrants of today, of whom there are many?” Allah (swt) is reminding us that there is ultimate wisdom in whom He chooses to subdue at any point in time. This is where our understanding of the holistic nature of Allah’s Names should come in: we spoke before about how Allah (swt) is Forbearing and Patient, and He gives people – even tyrants – the opportunity to turn back.
Thus we see in the Qur’an that Allah sends Moses and Aaron `alayhimaa as-salaam (may Allah’s peace be upon them both) to Pharaoh – and calling Pharaoh ‘oppressive’ would be an understatement! – telling them initially to speak to him gently. Pharaoh rejects them. Moses then shows him proof of his prophethood. Pharaoh rejects him again, insisting on enslaving the Children of Israel. Finally, Allah (swt) overpowers him by drowning him, using someone from the very people that Pharaoh was oppressing, who grew up in his own house. Such is the way of al-Qahhar, who manifests His power by subduing tyrants through the objects of their tyranny.
This is why Imam al-Ghazali describes al-Qahhar in this way: “The Dominator is the one who breaks the back of the powerful among His enemies… Indeed there is no existing thing that is not subject to the domination of His power, and powerlessness in His grasp. That is all.”
Therefore, when we look at events today and wonder “where is al-Qahhar?”, we should remember the story of Moses. Remember that Moses prevailed. Remember that Pharaoh was overpowered.
Our role is to strive against this oppression, knowing that ultimately this is what we will be asked about, and everything is subjected to the Will of Allah (swt). Indeed, so many tyrannical powers eventually come crashing down, bowing to the will of al-Qahhar. Unfortunately, we may not attribute it to Him, but as Allah (swt) tells us:
“The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing (al-Qahhar).” (40:16)
On that Day, all will be apparent. All those who oppressed, in both seemingly small and big ways, will be before Allah, al-Qahhar. Then, there will be no ambiguity.
Living with these Names
1 – Balance fear and hope
Today’s Name might cause us to be afraid. This is not a subject we like to talk to about, because it is so much more reassuring to focus on those attributes that enable us to relax. But remembering that Allah (swt) has attributes of Majesty should instill in us the ‘khashya’ and ‘hayba’ described earlier. Moreover, Allah’s Names are to be looked at holistically. He is al-Qahhar and He is also al-Lateef (the subtle, the most kind).
2 – Dominate your lower desires
In previous articles, we talked about how we should emulate the attributes of Beauty. But what about attributes of Majesty? How do we apply them? Al-Ghazali counseled: “The dominator amongst men is the one who subdues his enemies. The greatest enemy of man is his soul, which is within him. This soul is more of an enemy to him than Satan, of whose enmity he is wary. Whoever conquers his passions conquers Satan, since Satan lures him to ruin by means of his passions.”
3 – Use that fear to stop at least one sin
To know that Allah is al-Qahhar is to burn the desire for sin in the heart. Because Allah (swt) is the Dominator, we should fear that perhaps al-Qahhar, al-Mumeet (the Life-Taker) might take our soul as we are committing the sin. This should alert us that despite it seeming as though we are being allowed to oppress our souls, we may still face the fate mentioned in this verse:
“So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair.” (Qur’an, 6:44)
These people used the gifts of Allah (swt) in the opposite manner to that for which they were intended, and then they were seized. In another chapter, Allah (swt) describes to us the people of the garden, who took an oath that they would reap all of their fruits and leave nothing for the poor. Allah (swt) caused their garden to be completely burned to the ground, but the owners of that garden understood the lesson. They willed something, but Allah (swt) overpowered their will, and so they turned back to Him.
Hence, this fear should not paralyze us from doing good, but it should paralyze us from doing bad. We should try to choose at least one thing – like backbiting or lying – and do our best to use this Name to help us stop it.
4 – Do not oppress others
The surest way to earn the wrath of al-Qahhar is to oppress others. Allah (swt) says in the Qur’an: “So as for the orphan, do not oppress [him] (fa laa taqhar)” (93:9). The word ‘taqhar’ comes from the same root of the name al-Qahhar. We should understand that oppression is not simply for unjust leaders or cruel human traffickers. We may also be oppressing others in more subtle ways, and thus we should be diligent to avoid this.