Names of Allah Series:

The Prophet ﷺ (peace be upon him) said: “Allah subhanahu wa ta`ala [exalted is He] is Jawād and He loves those who are magnanimous in giving. He loves excellent moral character and detests meanness.” (Bayhaqi)

Today I am going to be talking about two of Allah’s Names that focus on different aspects of His Generosity. The first is His Name al-Jawād and the second is His Name al-Mannān.

Al-Jawād comes from the root j-w-d (ج-و-د) and it means something plentiful or magnanimous. Jawād is the name given to a strong and fast horse, and jawd is heavy, pouring rainfall. The Prophet ﷺ taught us that, “Allah’s Hands are full, and that fullness is not diminished by His giving day and night…” (Muslim)

Just like a heavy rain that falls and nourishes everything, Allah’s giving is like that and more. Blessings rain on us every single day and we do not even notice. Al-Jawād is the One who is magnanimous in spirit and magnanimous in giving.

Something happened to me a few years back, when I visited Boston, which highlighted to me how Allah manifests His Names in our lives. I was taking the underground, called the “T”, with a friend. The way the system operates is that you need a card to touch in, but you do not need it to leave, so you only pay a flat rate upon entry. My friend touched in, and as I tried to, it turned out that my card did not have enough money in it. As I turned around to top-up my card, out of nowhere, a stranger came and used her card to let me in. I was startled, and she gave me a big smile and left.

The funny thing is that, in that period in my life, I was not in the best spiritual state. So I could not view it as a reward or appreciation for any good I may have done; that is Allah al-Jawād, who rains His blessings down even on sinners. He is Magnanimous in spirit and Magnanimous in His giving. We all breathe in air out of His magnanimity, whether we are good or bad people. Allah gives freely, as we are told in the Qur’an:

“Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills.” (Qur’an, 5:64)

The Greatest Blessing

One of the Companions of the Prophet ﷺ once called to Allah (swt), saying:

“O Allah, I ask you as all praise is Yours. There is no god except You, You are al-Mannān [the Bestower], the Originator of the Heavens and Earth, Possessor of Majesty and Honor. O the Ever-Living, O Self-Subsisting.”

The Prophet ﷺ heard him and said: “He has supplicated to Allah using His Greatest Name; when supplicated with this Name, He answers, and when asked with this Name, He gives.” (Abu Dawud)

Recently, I bought something really beautiful. I was not sure if I was going to buy it, but somehow, I got it just before `Eid. Whenever I see it, I smile because I feel like it was an `Eid gift from Allah (swt).

It is always nice to look at the things that you have – from something as small as a bag, to the family and friends you have—and know that their ultimate source is Allah (swt), and be grateful to Him for His gifts.

Previously in this series, we have talked about Allah the Giver of Gifts and the Provider. This Name shows us a different form of His giving: it is Allah al-Mannan. I will translate it for ease as the Bestower, but insha’Allah (God willing) we will delve deeper into its meaning here.

The word mann (منّ) comes from the root m-n-n (م-ن-ن) and is an intense form of the word, which means to cut something and leave with it. Allah (swt) says in the Qur’an:

“And indeed, for you is a reward uninterrupted.” (Qur’an, 68:3)

The word mamnoon has been translated as uninterrupted, meaning a reward that is not ‘cut off’. Al-Mannān is an intensified form of the root and means to give freely or liberally.

At the surface, this Name may not seem any different from His Name the Most Generous (al-Kareem), who gives much more than expected or deserved. What is interesting though is how Allah (swt) uses the verb form of the word in the Qur’an:

“Certainly did Allah confer great favor [manna] upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (Qur’an, 3:164)

Allah (swt) reminds us of the status of the Prophet ﷺ by using the word “mann“. When we look at the world around us, we realize that in terms of material things, Allah (swt) has given things to different categories of people. Some of the most corrupt people are extremely wealthy, and so are some generous philanthropists. Material wealth, which we understand as ultimately from God, does not reflect one’s spiritual standing with Him.

When Allah (swt) refers to His favors in the form of mann, an intense giving, He talks about those favors related to the Hereafter. He tells us that he has favored us by giving us a messenger who is from us, who purifies us and teaches us (Qur’an, 3:164). In another verse, Allah (swt) says:

“They consider it a favor to you that they have accepted Islam. Say, “Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.”” (Qur’an, 49:17)

It is easier to remember to be grateful for material and emotional blessings because we reap the benefits in the present. But Allah (swt) reminds us of everything He gives us, and particularly the gifts related to our connection with Him in this life that lead to being with Him in the Hereafter. It is a blessing we sometimes take for granted. The ability to turn to Him, to seek wisdom and comfort from the Qur’an, and to learn from the example of the Prophet ﷺ; these are all great gifts from al-Mannān.

Allah (swt) also tells us in the Qur’an about people on the Day of Judgment:

“They will say, “Indeed, we were previously among our people fearful [of displeasing Allah ]. So Allah conferred favor (fa manna) upon us and protected us from the punishment of the Scorching Fire. “” (Qur’an, 52:26-27)

The greatest mann from Allah (swt) is ultimately Paradise. For the very little that we do, we are given something that no language has the words to describe. May Allah (swt) make us all of the people of Paradise.

Connecting to al-Jawād and al-Mannān

1- Be Magnanimous.

It was said about the Prophet ﷺ that “when it came to doing good, he was the most magnanimous (ajwad) of people, and he was at his utmost magnanimity during the month of Ramadan,” (Bukhari). Be magnanimous in spirit, and be magnanimous in giving. Nothing you give is ever lost.

2- Reflect on the material gifts and emotional gifts, but also reflect on and be grateful for the spiritual gifts.

The greatest gifts we have been given are the spiritual gifts. Wealth may or may not be accompanied by peace of mind in this world, and ultimately, we will be asked about what we spent our wealth on. But the gifts of closeness to Allah (swt) are truly the ones to be cherished. Reflecting on these blessings is one of the ways to increase our love for Allah (swt).

3- Ponder over the gift of the Prophet ﷺ.

Allah reminds us that one of His gifts to us is the Prophet ﷺ. Learn from the Prophet’s ﷺ character and study his seerah (biography) to understand why Allah (swt) told us that the Prophet ﷺ was given to us as a favor from the Most High.

4- Do not be a person that constantly reminds people of the favors that you have done for them.

There are two types of mann: in action and in speech. Mann, as an action from Allah (swt), has a sweetness to it because its Giver is the One who gives freely and is the most generous. Moreover, His reminders cause us to return to Him, and returning to Him results in more blessings. This mann as an action is specific to Allah (swt) because of the perfection of His gifts. Then there is the mann of speech, when people remind you of their favors upon you. Allah (swt) tells us, “Do not invalidate your charities with reminders (mann) or injury,” (Qur’an, 2:264). When you give, remember that your intention is for Allah (swt), and do not remind people of the things you have done for them.

As the Prophet ﷺ (peace be upon him) held his hand, `Umar ibn Khattab radi Allahu `anhu (may Allah be pleased with him) told the Messenger of Allah ﷺ, “You are dearer to me than everything except my own self.” When the Prophet ﷺ replied that `Umar would not be a true believer until he loved the Messenger more than everything including himself, `Umar thought for a moment before confirming: “By Allah, you are dearer to me than my own self.”

This beautiful story, recorded in Bukhari, was taught to me to show how important it is that we love Allah’s Messenger ﷺ wholeheartedly – but our religious texts are rich and multi-faceted, and there is hardly a Qur’anic ayah (verse) or hadith (tradition of the Prophet ﷺ) which cannot teach us multiple lessons. It was a friend of mine, gently berating me for the pressure I put myself under to please others and conform to their expectations, who pointed out the flipside to this narration: that it is okay if the person you love most, after Allah subhanahu wa ta`ala (exalted is He) and His Messenger ﷺ, is yourself.

Shakespeare said, “To thine own self be true” – and this had always struck me as selfish and self-centred. People always seemed to use this idea, of ‘being true to oneself,’ to defend the decisions they made which hurt the people around them. What makes any of us so special that we can justify disregarding the wishes of others and putting ourselves and our desires first?

The first mistake we make is thinking that ignoring our own dreams and plans for the sake of those around us will enable us to benefit or serve them better. The boy who studies medicine rather than the English literature he loves because his parents want him to be a doctor, the woman who always dreamed of being a teacher but agrees when her fiancé asks her to leave work and stay at home…they do it because he thinks it will make him a better son, and she wants to be a good wife. But look a couple of years into the future, and the boy is struggling with his studies, snapping irritably at his parents and spending as much time outside the house as possible; the woman is miserable and frustrated, feeling resentful towards her husband and acting cold and distant with him. Everyone else in their households can feel the tension and nobody is happy. These are not imaginary scenarios – I know these families.

The second mistake we make is thinking that Allah (swt) asked us to do this. As the hadith above shows, it is okay to love yourself. Of course, Allah (swt) does tell us to be good to our parents, spouses, children and those around us in society – but He also places limits on the extent to which others can make decisions about our lives. Parents cannot force their children to marry, women cannot be prevented from attending the mosque, and no-one can command others to sin.

This second mistake leads to a consequence even worse than the breakdown of family and friendships – the deterioration of our relationship with Allah (swt) Himself. When we believe that He has commanded us to suppress all our own wishes and plans in order to serve others, we not only end up resenting those people when we are unhappy – we resent Him too. We no longer thank Him gratefully, praise Him or pray to Him lovingly, because we believe He is the One who commanded us to make the choices which have left us miserable. Simply put, we cannot give generously and wholeheartedly, either to other people or to Allah (swt), when we are unfulfilled and frustrated, harbouring resentment and ill feeling towards them. Loving and being true to ourselves is not selfish; it is a means towards enabling us to love and be good towards others.

This is not to say that life with others should not involve compromise or some sacrifice for their sake – give and take is crucial, so long as it is not just about one or the other. Deep down, we know ourselves and our intentions. We know when we are being selfish and ungenerous, and need to fight our nafs (ego). We also know what the vitally important things to us are – the dreams and desires which we can’t ignore, even for those we love most, because suppressing them will kill something inside us.

And of course, this doesn’t mean giving in to unlawful desires – so any kleptomaniacs reading this, don’t go on a shoplifting spree because you‘re being ‘true to yourself’! – but if your personality traits and ambitions are halal (permissible), like studying literature or being a working wife, remember that Allah (swt) created you and He created those dreams. He made sure that we knew the stories of hundreds of diverse Sahaba (companions of the Prophet ﷺ) so that we would understand that there are many ways to be a good Muslim man or woman – from `A’isha the scholar and Khadijah the businesswoman to Fatima, the devoted homemaker; from Khalid ibn Walid the warrior and Hassan ibn Thabit the poet to `Uthman ibn `Affan the trader radi Allahu `anhum (may Allah be pleased with them all).

As Imam al-Ghazali said, “The key to knowing Allah is to know your own self.” It is up to us to choose our path and negotiate that with the people around us. Having that conversation might not be easy, and perhaps they will be disappointed at first. But those who really love you – and that includes Allah (swt) – will want you to be happy, and your happiness and contentment will enable you to give unreservedly and ungrudgingly to them in return, pleasing them too. That Shakespearean line I first thought of as ‘selfish’ turns out to be a vital part of becoming a truly generous and selfless believer.

By Marwa Abdalla

I was praying dhuhr (the noon prayer) not so long ago when my four-year old daughter came and stood by my side. Our usually noisy house was strangely quiet. Our oldest daughter was at school and our baby was napping. There we were, praying together, bowing to Allah subhanahu wa ta`ala (exalted is He), standing again and then going into sujood (prostration). All was quiet, until, while in sujood, I heard a tiny voice whispering:

“Please Allah, give me a castle in jannah (paradise). Please Allah, give me a castle in jannah. Please Allah, give me a castle in jannah.”

My daughter kept repeating her request over and over, and upon hearing this, my eyes welled up with tears.

When we finished our prayer, I could not help but hug her. I sat, holding her, and thinking to myself, how did my habit of making du`a’ (supplication) to Allah (swt) compare to hers? Had I remembered, as she had, that the Prophet ﷺ (peace be upon him) had told us that we were closest to Allah (swt) when we were prostrating to Him and that we should use this opportunity to ask of Him? ((Abu Hurairah radi Allahu `anhu (may Allah be pleased with him) narrated that Allah’s (swt) Messenger ﷺ , said: “The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (swt) much in it.” (Muslim))) Had I remembered to request from Allah (swt), the Provider and Sustainer of the universe, my castle in jannah?

Sadly, I realized that in my prayer, not only had I not asked Allah (swt) for my castle in jannah, I had actually failed to ask for anything. I had prayed perfunctorily, distracted from the reality of how close Allah (swt) was to me as I stood before Him.

The Prophet ﷺ tells us, “There is nothing dearer to Allah (swt) than a servant making du`a’ to Him,” (Tirmidhi). Nothing dearer! And yet how often had I neglected to do this?

The Prophet ﷺ also tells us that du`a’ is the worship. It encompasses so much of what the Islamic creed stands for: belief in the unique power of Allah (swt) as the Lord of everything; belief that only Allah (swt) can aide us when we are in need; reliance upon Him for all our affairs; hope in His mercy and forgiveness for our shortcomings; humility in knowing we are nothing without Him.

Allah (swt) is the All-Knowing, the All-Hearing and the All-Seeing. He already knows what we conceal in our chests:

“He causes the night to enter the day and causes the day to enter the night, and He is Knowing of that within the breasts.” (Qur’an, 57:6)

So whether we think of something at night or during the day, Allah (swt) already knows it. He already knows what we want or need. Nonetheless, He tells us we must do our part and ask of Him. So what prevents us from doing so?

It may be that, sadly, many of us fail to understand just how important du`a’ is. We think it is somehow secondary to other acts of worship, like praying and fasting, and that it is an optional act that we may or may not take part in. Furthermore, many Muslims actually worry that they are not capable of making du`a’—thinking that they have to have some sort of extensive knowledge of Islam or of the specific du`a’ made by the Prophet ﷺ in order to carry out this act of worship properly.

The truth is that du`a’ is simply a conversation we are having with our Lord (Rabb).

A very special kind of conversation.

Special not because of what we say, but because of why we say it. When we make du`a’ we are affirming Allah’s (swt) position in our lives and His control over everything: our successes, our failures, our inclinations, our emotions—indeed, even our ability to follow His guidance.

What makes this conversation even more special is that when we hand over this control to Allah (swt) and submit to His will admitting our utter need for Him, the result is not a feeling of helplessness or despair, rather it is a feeling of peace and serenity in our hearts that can only be experienced in order for it to be understood.

And we need not make du`a’ in Arabic or in any other specific language. We need not even memorize or recite the exact words used in the du`a’ of the Prophet ﷺ.

However, as in our daily conversations, we should realize that there are certain etiquettes that need to be observed when making du`a’. Although scholars may list numerous recommendations on how to best to make du`a’, I would like to highlight just three ((“When one of you prays, let him start with praise of Allah (swt), then let him send blessings upon the Prophetﷺ then let him ask whatever he likes after that.” (Tirmidhi, 2765, 2767).)) .

Firstly, the Prophet ﷺ instructed us to begin our du`a’ by praising Allah (swt), calling upon Him by His most beautiful names. Allah (swt) says in the Qur’an, “And to Allah belong the best names, so invoke Him by them,” (Qur’an, 7:180).

Secondly, he told us we should send peace and blessings upon the Prophet ﷺ.

After that, he says, we should ask of Allah (swt) whatever we need or desire.

. Once we have made du`a’, we should sincerely believe that it will be answered. We should remember that to Allah (swt) belongs all that is in the heavens and the earth and that He is fully capable of granting all of us everything we have ever wanted. Allah (swt) tells us in a hadith qudsi (sacred narration),

“…O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it…”(Muslim) ((Hadith 24 from An-Nawawi’s 40 Hadith))

We should also be consistent in making du`a’. The Prophet ﷺ cautioned us against being hasty and giving up on du`a’ when the response from Allah (swt) is not immediate ((The Prophet ﷺ said: “The slave will receive a response so long as his du`a’ does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du`a’ and I made du`a’ , and I have not seen any response,’ and he gets frustrated and stops making du`a’ .” (Bukahari, 6340; Muslim, 2735))) .

And if everything just mentioned above were not enough to remind us to not let our worldly affairs and obligations distract us from simply calling upon Allah (swt), and to be persistent when doing so, the Prophet ﷺ further reminds us that no du`a’ will be made in vain:

“Any Muslim who supplicates to Allah (swt) in a du`a’ which contains no sin or breaking of kinship, Allah (swt) will give him one of three things: either his du`a’ will be immediately answered or, it will be saved for him in the hereafter, or it will turn away an equivalent amount of evil (from him).” The companions said, “So we will ask for more.” He replied, “Allah (swt) is more [generous].” (at-Tirmidhi, Ahmad)

Life can be distracting, but we should not let those distractions prevent us from the great benefit and reward of making du`a’.

Our prayers provide us with the perfect opportunity to ask Allah (swt). To ask that He may facilitate for us our affairs in this life and guide us on the path that pleases Him, that He forgive us for our mistakes and shortcomings, and that He, out of His endless Mercy and Bounty, grant us all our castles in jannah.

That day, praying with my daughter, I realized I could not bring back the opportunities I had missed, but I could do my best not to miss any more.

Names of Allah Series:

Kareem comes from the three-letter root ka-ra-ma. According to Lisan al-Arab, it encompasses all kinds of good, honor and virtues. As we will see, the concept of karam is more expansive than a superficial understanding of generosity.

For example, the Qur’an is described as Qur’an Kareem. This means that the Qur’an is full of benefit and virtues. Sh. Ratib an-Nabulsi uses the following ayah (verse) to illustrate, where the Queen of Sheba speaks of the letter than was given to her:

“She said, ‘O eminent ones, indeed, to me has been delivered a kareem letter.’” (Qur’an 27:29)

Imam al-Ghazali, in his explanation of Allah’s Names, stated that al-Kareem is “one who forgives if he has the power, follows through when he promises, and exceeds the limits one could hope for when he gives; nor is he concerned with how much he gives or to whom.”

Another meaning is also alluded to in Maqayees al-lugha, that karam can refer to something that intrinsically has honor in and of and itself. This meaning is important. Allah subhanahu wa ta`ala (exalted is He) says:

“And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Qur’an 17:70)

The word used for honored is karram-na, from the same root karam. Allah (swt) has given the human being a sense of honor and dignity in being human. He has preferred the human over other creation. Iblis (Satan) even recognizes this, saying:

“Do You see this one whom You have honored [karram-ta] above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.” (Qur’an 17:62)

How does Iblis do this? By distracting us and causing us to stray from the path. When we follow him, we are putting ourselves in a lower state than we are supposed to be.

How is Allah al-Kareem?

What does it mean for Allah to be al-Kareem? Allah (swt) in His essence is Kareem because of His perfection, His Oneness and His uniqueness.

He is also Kareem in His dealings with His creation. As al-Ghazali’s definition shows, Allah (swt) always goes over and beyond what is needed, when He does not have to. He forgives, He follows through and He gives. Why? Because He is ultimately al-Kareem.

We can illustrate with a few examples, but I am sure you can think of more:

Prayers

Prayers are fascinating. We were created to worship. We all know that worship includes many different acts, but at the very basic level, we all must pray. It is a compulsory act, and it would suffice that it is a command from Allah (swt). Yet Allah (swt) provides so many spiritual cures in prayers, and He makes it something that is beloved in the heart of the believers. When we pray, the veil between us and Allah (swt) is lifted, as the Prophet ﷺ (peace be upon him) tells us:

“Allah faces the servant during prayer as long as he does not turn away.” (Abu Dawud)

Moreover, we are forgiven for sins, as we are told:

“When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Bayhaqi, Saheeh al-Jami’)

And we are rewarded! We are rewarded even when we are waiting for prayer, as the Prophet ﷺ said:

“A person is considered in prayer as long as he is waiting for the prayer.” (Bukhari, Muslim)

And finally we are given the gift of du`a’ (supplication) when we are closest to Allah (swt), in sujood (prostration). The Prophet ﷺ tells us:

“The closest that a servant is to his Lord is when he is in prostration.”(Muslim)

All of this to exemplify this attribute of Allah (swt)—He gives and gives, for such a simple act in order to bring us closer.

Food

We need certain nutrients. Our food could be bland and tasteless, and simply fulfill its function of helping us survive. But food is also a pleasure (sometimes too much of a pleasure for people ;)), and this is also from the generosity of Allah (swt).

Forgiveness

Even in Allah’s forgiveness of our sins, His Generosity is manifest. When we spoke about Allah at-Tawwaab, we recounted how Allah (swt) not only cancels your sin, but that sin may even be turned into a good deed in your books. Yet Allah’s generosity knows no bounds. Sheikh Ratib an-Nabulsi, in explaining Allah’s Name al-Kareem, quotes the following:

“If a believer returns to Allah with true sincere repentance, Allah makes him, the angels and the whole world, forget his sins and misdeeds.”

Paradise

Paradise is the ultimate manifestation of Allah’s generosity. Fairness may be in giving us a good life for whatever good we did (which is ultimately from His bounty!). But Paradise removes even the memory of whatever we were afflicted with. Paradise is a place that we cannot even imagine—where everyone will have what he wishes, and everyday is more fascinating than the previous. Take a minute to just imagine.

Recognize al-Kareem

Firstly, recognize the worth that Allah (swt) has given you in being a human being, with intellect and a capacity to choose. This dignity was given by God; and as people, we must act in ways that are dignified. We dishonor ourselves by lying, cheating, being rude, and ignoring injustice.

Secondly, recognize Allah’s generosity in His dealings with you, and that everything good we have is a result of Allah’s generosity. Reflect upon how Allah’s generosity exceeds all expectations. It is important to contemplate over what we have, and realize that what we have is truly over and above our basic needs. All that is from the generosity of al-Kareem.

Thirdly, be generous to people, knowing that Allah (swt) compensates His servants because He is the ultimate in Generosity. Not simply in money, but in time and simple generosity in attitude. The Prophet ﷺ would never say “no” when he was asked for something [Agreed upon]. The Prophet ﷺ also said: “The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper.” (Tirmidhi)

Share the ways in which you have witnessed Allah’s Generosity!