Allah subhanahu wa ta`la (exalted is He) has given Himself Names and attributes (siffat) so that we can know Him. What is most amazing and beautiful about Allah’s Names is that through them, you can see how your Creator recognizes the needs of His creation.

We all need sustenance; and He is al-Razzaaq, The Provider. We all need love; and He is al-Wadud, The Most Loving. We all need protection; and Allah is al-Hafidh, The Guardian. What we need the most is the very thing of which Allah (swt) has an unlimited supply.

And so sometimes we are put through things to know Allah (swt). Sometimes it is to open your eyes to your own flaws so that you can change. But whatever it is, if you realize that the answer to any problem is through Him, and that He suffices all your needs, then your relief is already at hand.

Recently, I found myself to be very lost. And this was alarming because I used to be a person who had direction. I thought I knew where I was going and what I was doing. But things started to fall apart, internally. I wasn’t sure anymore. And then I realized I had three choices – to continue to do what I was doing without putting in any extra thought, to give up entirely, or to re-assess and re-orient.

And because this feeling persisted for a while, I realized something else. I came to know Allah’s attribute of Guidance.

Sometimes this feeling of being lost can bring us closer to Allah (swt).

What is the meaning of this problem? Why are we stuck? We need to feel as though we do not know where we are going, because that is when we start searching. And that is precisely when Allah (swt) shows you that He is The Guide (al-Haadi), and how life changes when the Light of God is in it.

Perhaps you started out something with a sense of purpose, but in your journey you were knocked off the path towards the greater goal. You need al-Haadi. Maybe you are having some sort of mid-life crisis. You need al-Haadi. And we cannot for one moment believe that there is no way out and no right path. Allah (swt) says in a hadith qudsi (record of the words of the Prophet ﷺ, peace be upon him),

“O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you,” (Muslim).

As Allah (swt) gave Himself the attributes of Guidance and Light, how can we ever believe that we will be in darkness for too long?

Say, for example, you are drowning in a pool. Who will you usually call out for? The lifeguard. The lifeguard is already there, watching out for people, and because that is his job, when you call out to him he’ll jump in there to save you. Now Allah (swt) is over and above any analogy, but as Allah (swt) gave Himself the attribute of guidance, telling you that He is THE Guide and He is THE Light of the heavens and the earth, then how can you be lost for too long? Especially if you seek Him. Are we saying that lifeguards do their job better than Allah (swt)?

So what does it mean to go to Allah al-Haadi? It means to take the first step of realizing that He has this attribute, and having the certainty that Allah (swt) will not turn a seeker away. Secondly, it means to ask Him. Make du`a’ (supplication), pray istikhara (the prayer for guidance) and talk to Him. Thirdly, it means to use the means around us. Re-assess your goals, seek people’s advice and take the steps needed to try to find an answer. When we feel an internal instability, these steps may be hard, but Allah (swt) tells us “And those who strive for Us – We will surely guide them to Our ways […]” (Qur’an, 29:69).

And so we have to strive. We have to search. It will be hard. And there will be moments of confusion. But the Prophet ﷺ taught us: “Know that victory comes with patience, relief with affliction, and ease with hardship,” (Tirmidhi).

One final action is that we cannot let Shaytan (the devil) make us lose hope and make us keep questioning ourselves. There is a point when confusion becomes wiswaas (whispers) – a sort of paranoia from the Devil. Only when we realize that Allah (swt) is the ultimate Guide and we are seeking Him in the proper way, will we gain full trust in Him and know that He will not allow us to be led astray.

“So those who believe in Allah and hold fast to Him – He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.” (Qur’an, 4:175)

Events like these reveal or affect our perceptions of Allah. This is why it is even more crucial to get to know God and reflect upon His attributes. If we find ourselves despairing from the mercy of God, we should remember that Allah tells us in a hadith Qudsi (sacred hadith):

“I am as my servant expects me” [Bukhari]

If you believe that Allah is not merciful or wise, all you will find in the world is harshness and senselessness. But when you know that God is the Most Merciful, the Most Wise, and the Most Just, that should change the way we view any trial or tribulation. The Prophet ﷺ (peace be upon him) reminds us in a hadith (saying of the Prophet Muhammad ﷺ):

“Wondrous is the affair of the believer for there is good for him in every matter and this is not the case with anyone except the believer. If he is happy, then he thanks Allah and thus there is good for him, and if he is harmed, then he shows patience and thus there is good for him.” [Sahih Muslim]

God has decreed good in everything, even in what appears to harm us, if we show patience.

Tribulations in the Qur’an

Allah explains to us the meanings of different hardships in the Qur’an. He says,

“And We tested them with good and bad that perhaps they would return.” [Qur’an, 7:168]

“Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?” [Qur’an 9:126]

“And We test you with evil and with good as trial…” [Qur’an, 21:35]

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” [Qur’an 30:41]

“And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will return [repent].” [Quran, 32:21]

“And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith].” [Qur’an, 43:48]

“[He] who created death and life to test you [as to] which of you is best in deed…” [Surat al-Mulk, 67:2]

Some hardships could be punishments. Others are tests. Others uncover hidden blessings (such as in Surat al-Kahf, which we will discuss). Sometimes it is a combination of all three, and other reasons we may not be aware of, too.

The ultimate reason for hardship is not something that any human being can say for sure. We can speculate in order to reflect on our personal actions and change what needs to be changed. But that is about it. The true reason is in the knowledge of God.

Yet, the spiritual effect of a hardship on us, though, should not be speculative. Regardless of what the true cause of a hardship is, we see a pattern. Throughout the Qur’an, Allah allows people to be exposed to these hardships so that they and we may return, as well as in order to show who of us will be best in deeds.

The truth is, there may be a different purpose for each individual. Here we will focus on how we should conceptualize hardships and the actions that we can take.

Punishment? And Return(ing) to Allah

Time and time again, Allah tells us that one of the reasons that we are exposed to hardships, trials, and the “lesser punishment” is so that we can return to Him.

We tend to interpret punishments in this world as though they are the final judgment – that the punishment brands us as eternally unworthy or bad or evil. And this is why we may become resentful or despair when someone suggests that a hardship could be a punishment. If it is indeed a punishment – it may not be – the fact that you are alive means that it is not the final judgment; far from it. Every new day is an opportunity for good deeds. If Allah gave you life it is in order to increase in your good deeds. The punishment is simply a consequence of the bad action, to alert us as well as to purify us, and the punishment comes from the Most Merciful and the Most Wise; this means that there is a purpose. He is also al-Halīm (the Forbearing), meaning that He is not hasty in His punishment nor rash. If what is happening is indeed a punishment, it did not come out of nowhere. But it is far from a final judgment; rather it is a wake-up call.

Allah wants us to reflect on our actions and return to Him, as He states so many times in the Qur’an. Without this hardship, many of us may have continued being heedless. It is ultimately a mercy because reacting with patience and returning to Allah raises our station, and by the grace of God averts the greater punishment on the Day of Judgment.

So what does returning to Allah look like? If we know that we are doing something that we should not, it looks like trying to leave that sin and seeking forgiveness. It looks like making more time for devotional acts. It looks like being kinder towards others. It looks like still turning to God in hope even after we have faced a calamity.

One of the reasons why a tribulation being described as a punishment makes some despair is because some people are already truly doing what they can. If this describes you, maybe the hardship is not a punishment at all. Perhaps it is something else.

There is another purpose.

Hardships and Tests: Perseverance and Forgiveness

Allah says that we are tested with both good and bad. Part of the purpose is returning to Him, and it is also for raising our station. The Prophet ﷺ said,

“Nothing afflicts a Muslim of hardship, nor illness, nor anxiety, nor sorrow, nor harm, nor distress, nor even the pricking of a thorn, but that Allah will expiate his sins by it.” [Bukhari/Muslim]

Any discomfort that is met by patience and turning to Allah results in expiation of sins. A person who is faced with such trials may even meet Allah with no sin at all. The Prophet ﷺ said, “When Allah loves a servant, He tests him,” [Tirmidhi]. Why? Tests mean a forgiveness of sin, and of the person turning to Allah more. The Prophet ﷺ also reminds us:

“I am amazed by the believer. If he is granted goodness, he praises Allah and is grateful. If he is afflicted with a calamity, he praises Allah and is patient. The believer is rewarded for every matter, even lifting a morsel of food to his wife’s mouth.” [Musnad Ahmad]

Moreover, when we are in difficulty, we are reminded to turn to Him and call to Him with all our heart. Indeed, trials remind us of our need for Allah, causing us to turn to Him with utmost sincerity. They remind us of ultimately who is in control, of the temporary nature of this world, and working for the hereafter. Thus, if we find ourselves hard hit by this tribulation, we should know that Allah is with us throughout this struggle. We should talk to Him, telling Him our fears and our hopes, and asking for His mercy.

The Best Deeds

Another reason is to see who will be doing the best deeds. Does hardship bring out the worst in us? Do we lose hope, hoard, and only look out for ourselves? Or are we hopeful in God, generous in giving, and actively look for those who need help so that we can be there for them?

The truth is, this global situation is affecting each of us in very different ways. Some may be suffering economically and maybe lost their jobs; others may be stuck in accommodation with someone abusive. On the other end of the spectrum, some may have only had to make simple lifestyle changes. So the “best deeds” look different in each situation. If you are particularly affected, the “best deeds” may be taking care of your family, or continuing to go to work if your field requires it. For those who are minimally impacted, the best deeds may be to provide relief for those who are truly suffering. The Prophet ﷺ tells us:

“The most beloved people to Allah are those who are most beneficial to the people.” [Sahih]

He ﷺ also said,

“Whoever walks with his brother regarding a need until he secures it for him, then Allah the Exalted will make his footing firm across the bridge on the day when the footings are shaken”. [Sahih]

The question remains: who will we be in this crisis?

Averting greater hardships

In Surat al-Kahf, we are told the story of al-Khidr damaging the boat, as well as the death of the child of two righteous people. What appears to be a “bad thing happening to good people”, we later discover, actually averted a greater calamity. For the people of the boat, it averted having their boat completely taken from them by a tyrant king, who only wanted boats in a good condition. This is something that is not discovered until later on, even though in the moment, the people must have been dismayed. As for the parents whose child died, this is probably the most devastating thing that can happen to a parent. But Allah tells us that it averted the greater calamity for these two good people: that of seeing their child become an oppressor. This blessing and wisdom in this situation will not be seen until the Day of Judgment, where they will ultimately be reunited with their child in Paradise.

Collectively, maybe the lowering of pollution levels due to the quarantines will help to avert or delay a greater environmental calamity hitting. Maybe governments that did not believe in providing basic necessities for people will rethink their policies. Individually, perhaps losing our job will open the door to a better one. Perhaps being forced to stay with family whom we do not have a good relationship with force us to make amends. Perhaps the perseverance and faith we exhibit during these trying times are what make us of the people of Paradise. These could all be part of the purpose, but we will not know until later, and until actually going through the hardship.

May we be of those who face hardship with patience and gratitude, who react to punishment and tests by returning to Allah and making amends, and those who receive the bounty and love of the Most Merciful.

Names of Allah Series:

This series began on the 29th of December 2011, and last week was its final article. Elsewhere I have written about al-Jameel, al-Jabbar, and al-Majeed; in total this adds up to a little over 99 Names.

The Names that I have written about here do not follow the ones that we know conventionally, which are based on a famous, albeit weak, hadith (narration of the Prophet ﷺ, peace be upon him). ‘Weak’ ((There are conditions to using weak hadith. For more, please click here. )) does not necessarily mean wrong, but some scholars contest some of the Names contained therein and have devised other ways to ascertain which of these are authentic. All of the Names discussed here are considered Names and/or attributes by at least some reputable scholars, and are found in the Qur’an and/or hadith.

If there is a difference of opinion on the Names, then how do we know which Names were meant in the hadith that encourages us to learn the Names of Allah as a way of entering Paradise? The hadith states:

“Allah has ninety-nine names and whoever preserves them will enter Paradise.” (Muslim)

One might say that we should just stick to the list as found in Tirmidhi; however, in the Qur’an Allah subhanahu wa ta`ala (exalted is He), tells us that the Prophets call on Him numerous times with Rabby, and that Name is not found in that hadith. Moreover, there are many supplications from the authentic sunnah (traditions of the Prophet) in which the Prophet ﷺ (peace be unto him) calls on Allah with other Names not found in the Tirmidhi hadith, such as al-Mannan. The other opinion is to use the Names found in the Qur’an and the authentic sunnah, yet those amount to more than ninety-nine.

Thus, what al-Khattabi and others have said is that Allah (swt) has more than 99 Names, and the proof of this is in the Prophet’s ﷺ du`a’ (supplication):

“…I ask You by every Name that You have named Yourself, revealed in Your Book, taught any one of Your creation or kept unto Yourself in the knowledge of the unseen that is with You…” (Ahmad)

By saying that whoever memorizes 99 Names will enter Paradise, the meaning is whoever memorizes any 99 of His many Names will enter Paradise. If I tell you that I am going to give you 1000 of my dollars, it does not necessarily mean that I only have 1000 dollars. It means I have more, but I am going to give you 1000 of them. Similarly, Allah (swt) has many Names, some which we do not know, but if we learn 99 of them, then we will attain Jannah (paradise), insha’Allah (God willing). While a few have interpreted ‘learn’ to mean simply memorize, other scholars have said that this cannot be. A good person can memorize these Names, as can a bad person, a Muslim and a non-Muslim, one who understands and one who does not. Ibn al-Qayyim stated that preserving them means three things:

1) Knowing the Names and the number of Names

2) Understanding what they mean (in their many meanings) and what they indicate

3) Calling Allah using them, as He says in the Qur’an: “To God belong the Best Names, so call on Him using them…” (Qur’an, 7:180) Calling on Allah can be simply for praise and worship, as well as for asking for one’s needs.

Thus it is the person who learns them, implements their understanding and connects to Allah through them; this has been the purpose of this series. As Ali bin Abi Taleb radi Allahu `anhu (may God be pleased with him) taught us:

“The basis of this religion is knowing Him.”

You may see my name as the author of these articles, but know that they are simply a collection of thoughts and really a summary from far more majestic sources. I would like to acknowledge these sources:

• The Ninety-Nine Beautiful Names of God by Imam Abu Hamid Al-Ghazali (English)
• Asmāʾ Allāh al-ḥusnā by Sheikh Muhammad Ratib al-Nabulsi (Arabic; some articles translated into English)
• Sharḥ Ibn al-Qayyim li Asmāʾ Allāh al-ḥusnā – a compilation by Dr. Omar Suleiman al-Ashqar on Ibn Al-Qayyim’s sayings on the Names of Allah (Arabic)
• Fiqh al-Asmāʾ al-ḥusnā by Sheikh Abdulrazzaq al-Badr (Arabic)
• Asmāʾ Allāh al-ḥusnā: Jalālahā wa Laṭāif Iqtirānihā wa thamarātihā fī ḍawʾ al-Kitāb wal-Sunnah by Sheikh Maher Muqaddim
• “Bismika Naḥyā” by Dr. Amr Khaled (Ramadan TV series on the Names of Allah, Arabic)
• Audio lectures by Sheikh Salman al-Odah (Arabic)
• Audio lectures by Sheikh Waseem Yousef (Arabic)
• Notes from classes with Sheikh Alaeddine el-Bakri and Sheikh Akram Nadwi

Hours were spent reading books and PDF files, attending classes, listening to lectures, and reflecting on these Names. It is virtually impossible to extract all of the secrets behind Allah’s beautiful Names, but my intent here was merely to open a door to connecting to Allah (swt) through knowing Him. In this regard, I know there are many shortcomings and I take full responsibility for them.

Jazakum Allah khairan (may God reward you with good) for reading through this series, I truly pray that it has been of benefit. Any good is solely from Allah (swt), the One whose Names we have experienced through this journey. Any and all mistakes are from myself.

Please pray for all the teachers above who have taught us and helped us to understand His Names. I am indebted to them.

Names of Allah Series:

After reflecting on many of Allah’s Names over the past four years, we finally arrive at the Name that is most commonly on our tongues: Allah subhanahu wa ta`ala (exalted is He).

This Name brings together all of His attributes such that when you call on Him by this Name, you are bringing together all of the attributes we talked about and more. When we say “Allahumma” (اللهم), we are calling out to Allah (swt). In Arabic, when you call out to someone you say “ya“(يا), and here, the ‘m’ (م) at the end takes its place. Ibn Al-Qayyim says that when someone calls to Allah (swt) saying, “Allahumma I ask you…” the person is saying, “I am asking Allah who possesses the Best Names and the Highest attributes by those Names and attributes.”

So when you say ‘Allah’, know that you are calling the One who possesses all the greatest attributes – everything that we talked about in this series and more.

This Name is unique because it is Allah’s alone (swt). His other Names are also attributes by which people are sometimes described, but this Name can only refer to Him. According to al-Ghazali, this is the greatest of Allah’s (swt) Names. It is the Name most mentioned in the Qur’an, and it is the Name that is mentioned in every hadith (tradition of the Prophet ﷺ, peace be upon him) that talks about God’s greatest Name.

The Beauty of Allah (swt)

Just hearing this Name of Allah (swt) should change something in us and soothe our hearts. Ibn al-Qayyim quotes Ibn Forak, who says that the Name ‘Allah’ starts with the ‘a’ sound, which originates in the chest, and ends with the ‘h’ sound which goes back to the chest. The chest contains the heart, and thus the Name ‘Allah’ begins in the heart and ends there.

I met a woman during `Umrah (the lesser pilgrimage) a few years ago, and she was talking about her journey to Islam. She said she had always been a spiritual person, and she happened upon a talk by a Muslim sheikh (scholar). Up until that point, she had never heard the Name ‘Allah’ before. She said that what stuck out for her during his talk was the beauty of the sound of Allah’s (swt) Name. That planted the seed in her heart and began her journey to learning about Islam.

So who is Allah (swt)?

Allah (swt) is the One whom we worship: the One to whom we go with hope, reverence, and love. He is the Lord, the Sustainer and the Originator of this whole universe. If you want to feel in awe of Allah (swt), go out somewhere in nature and just be with yourself. Reflect on the vastness of this universe and its beauty, and our small place in it.

Even though the world appears to be so much greater, Allah (swt) created each soul personally. He knows you better than your parents, your spouse, or your best friend. He hears you before you speak. He knows everything you have been through and everything you are going through. His door is always open to you no matter your state. The Prophet ﷺ tells us:

“Allah is happier with His servant who turns back to Him than the happiness one of you would feel if he was wandering in a barren wasteland to find his steed had wandered off with all his food and provisions. Then, after the heat and his thirst become severe, he falls asleep in the same place and wakes to find his steed standing before him, so that he grabs its reigns and says: “O Allah! I am your Lord and You are my servant,” mixing up his words on account of his extreme joy.” (Muslim)

He is greater than any of our problems, our fears or worries. This is why we say, “Allahu Akbar!” (Allah is greater) at the start of every prayer to remind ourselves: He is greater. He gifted the daily prayers to us so that we can be brought back to our center and purpose at least five times a day, remembering that He sets the standards for greatness and loftiness as we recite these attributes in our bowing and prostration.

Our hopes and dreams are not too big for Him. He says in a hadith qudsi (narration of the words of Allah via the Prophet ﷺ):

“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 than a needle decreases the sea if put into it.” (Muslim)

He is Vast, and so encompasses all of us, with our mistakes and brokenness. Don’t ever believe that you are too broken for Him. Don’t ever think that there is no room for you. When Allah (swt) tells you to turn back to Him and seek forgiveness, it is because you have the potential to be better. You are not defined by your mistakes. The Prophet ﷺ tells us: “Allah extends His hand at night to give forgiveness to those who sinned during that day, and He extends His hand during the day to give forgiveness to those who sinned during the night. This will continue to be the case until the Sun rises from the west,” (Muslim).

Knowing that instructions may be theoretical, He sent us a Messenger who is from amongst us to teach us and show us the way. Allah (swt) says about the Prophet ﷺ:

“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Qur’an, 21:107)

He embodied in the Prophet ﷺ the perfect example: Worshipping Allah (swt) with love, hope and fear; kindness and compassion to everyone; communal and individual responsibility; and justice in society. Knowing that we might sometimes feel that it is all too much, the Prophet ﷺ advised his daughter, Fatima  radi Allahu `anha (may God be pleased with her), to say in the morning and in the evening:

“Ya Ḥayyu ya Qayyūm (O Ever-Living, O Sustainer), by Your Mercy I seek help, rectify for me all of my affairs and do not leave me to depend on myself, even for the blink of an eye.” (Hakim)

By reminding us that Allah (swt) is at every moment sustaining this world, we realize how fragile we are and how much we are in need of Him, and thus we ask Him not to leave us for even a second.

Allah (swt) sent us to know Him and to experience His attributes through the good and what we perceive to be bad. He knows of our efforts and assures us that they never go to waste, thus teaching us to be ambitious. Tests and hardships may come our way, but they come to alert us, strengthen us, elevate us and teach us. With His wisdom, justice and mercy, the whole world moves. He commands us to do things because He is our Creator, but in the end all of the things commanded of us to do or prohibited of us benefit us in the long-term. He is the Acquainted One – who knows the inner and outer realities – and the Most Wise.

He reveals to us that He is the source of Peace, so we can turn to Him to be at peace, and emulate His attributes by being agents of peace in this world. He is so Generous that He prepared for us a paradise that not only satisfies our material wants, but our emotional wants and needs. It is a place in which we can be with those we love, where our hearts know no pain, and where we will finally be with Allah (swt).

He is the First and the Last, the Ascendant and the Intimate. Once we realize that, we can start everything with His remembrance and understand that it will all go back to Him; we can start to see His attributes in the minutiae of our everyday.

He is Allah (swt).

“So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper (an-Naṣīr).” (Qur’an, 22:78)

We mentioned at the start of the series that Allah (swt) knows us and knows our needs, and thus He reveals from His Names those which fulfill our needs. We need provision; He is al-Razzaq. We need to feel safe; He is al-Hafiẓ. We need love; He is al-Wadud. Allah shows us that whatever our needs, they are sufficed when we know Him and turn to Him. Indeed, He is Sufficient for us.

This is a Name for anyone who feels embattled, physically or emotionally. Allah’s Name an-Naṣīr comes from the root n-ṣ-r (ن-ص-ر) and means helping the oppressed (إعانة المظلوم). Thus the word for victory is also naṣr. Allah says:

“… And victory (naṣr) is not except from Allah , the Exalted in Might, the Wise.” (Qur’an, 3:126)

Naṣīr is an aggrandizement of the root word and thus means help that spans both quality and quantity – Allah (swt) helps us repeatedly and with both big and small things. He reminds us that true help and victory are only from Him. God tells us:

“If Allah should aid you, no one can overcome you…” (Qur’an, 3:160)

Upon hearing this Name, many of us might be comforted. Some of us might have questions: What help? When does this help come? Will victory actually be given to the oppressed?

Types of Victory: the External

There are different types of victory and aid. Allah (swt) gives us examples in the Qur’an that can very clearly be classed as victories and help from Allah (swt). For example, God tells us:

“And already had Allah given you victory [naṣarakum] at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful. [Remember] when you said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?” Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]. And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory (an-naṣr) is not except from Allah, the Exalted in Might, the Wise.” (Qur’an, 3:123-126)

During the Battle of Badr, the Muslims were few in number. They prepared as best they could and put their faith in God as a much larger army was ready to attack them. Allah (swt) tells them He is helping them by sending down Angels – though He reminds the Muslims that the Angels are just there for reassurance because victory and help are only from Allah (swt).

The beautiful thing about the Qur’an is that it talks about reality. It tells us about when a manifest victory occurred and then shows us instances of what would appear to be a loss.

For example, Allah (swt) tells us in Surat al-Buruj of a people who were thrown into a fire for no reason except that they believed in One God (Qur’an, 85:8). So some might ask, where was the help? Where was the victory? Allah (swt) tells us:

“Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.” (Qur’an, 85:11)

It may sometimes appear that injustice has won. But Allah (swt) gives victory in this life to whom He wills and gives victory in the Hereafter for those who live in accordance with their faith with dignity. Allah (swt) tells us:

“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand – The Day their excuse will not benefit the wrongdoers, and they will have the curse, and they will have the worst home.” (Qur’an, 40:51-52)

Injustice and oppression will never have the ultimate victory, and as Muslims we are commanded to defend the oppressed against any and all forms of oppression. There are many lessons in the story in Surat al-Buruj, but one is for us never to allow oppression to flourish. Oppression that has deep roots is much harder to uproot. While the general rule is that Allah will help the oppressed – even in this world – examples like this remind us of our responsibility and of the hope in ultimate justice. The Prophet ﷺ (peace be upon him) said, “Help your brother whether he is an oppressor or is being oppressed.” It was said, “O Messenger of Allah, we help the one being oppressed but how do we help an oppressor?” The Prophet ﷺ said, “By seizing his hand.” (Bukhari, Muslim)

Help over the internal

Just like Allah (swt) helps us to overcome the external enemies, He helps us to overcome the internal ones too, such as our lower selves and Satan. In Surat Al-Nās, this is what we ask Allah (swt) for:

“Say, ‘I seek refuge in the Lord of mankind, The Sovereign of mankind. The God of mankind, From the evil of the retreating whisperer – Who whispers [evil] into the breasts of mankind – From among the jinn and mankind.’” (Qur’an, 114)

The Prophet ﷺ would say the following supplication in the mornings and evenings:

“O Allah, Knower of the unseen and the evident, Maker of the heavens and the earth, Lord of everything and its Possessor, I bear witness that there is none worthy of worship but You. I seek refuge in you from the evil of my soul and from the evil of Satan and his helpers. (I seek refuge in You) from bringing evil upon my soul and from harming any Muslims.” (Abu Dawud)

Remember that when you are having trouble with even yourself, Allah can help you. If you are battling sadness, Allah can help you overcome. If you are having difficulty battling your own demons, Allah is there. When you are not able, seek help from the One who is able. Part of seeking Allah’s help is using the external means available to you.

When does Allah’s help come?

Victory requires three things:

1- Faith

2- Action

3- Patience and perseverance

As people of faith, we almost expect miracles to happen without hard work. We look at the story of Musa (Moses)`alayhi as-salaam (peace be upon him) and wish that the sea would part for us. We read the trials of Maryam `alayha as-salaam (peace be upon her) and see that she was given a child as a virgin, and we know that miracles are easy for Allah (swt). We focus on the miracle but forget that they came after much effort. So when things do not go our way and we feel that we have not been helped, we give up. But in the stories of the Qur’an, Allah shows us something amazing. It is when the righteous exhaust all the means does the help of Allah come. When Musa (as) does everything he can with Pharoah, and is being literally chased by an army, that is when Allah splits the sea (Qur’an, 26:63). When Maryam is at the point of wishing she were dead (Qur’an, 19:23), she is given help. When Hajar (as) runs seven times back and forth looking for help, Allah gives her the well of Zamzam. The Prophet ﷺ reminds us: “Know that victory comes with patience, relief with affliction, and hardship with ease.” (Tirmidhi)

Moreover, the seerah (life) of the Prophet Muhammad ﷺ is full of examples of working within the means. Miracles came to support, but never changed events, and in that is a lesson from us. The Prophet ﷺ  planned his escape from Makkah. The Prophet ﷺ prepared for battles. He spent years in Makkah calling people to Islam and to justice in society. He did not expect that things would just happen.

Finally, Allah giving His help does not mean that there will not be hardships, as the examples above clearly show. Allah asks this question in the Qur’an:

“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help [naṣr] of Allah ?’”

Allah then answers at the end of that verse: “Unquestionably, the help of Allah is near.” (Qur’an, 2:214)

Remember that tests and hardships are coming to you from the Most-Wise, the Equitable and the Most-Merciful.

Connecting to an-Naṣīr

1. Have faith

Always have faith in an-Naṣīr, and be mindful of Him wherever you are. The Prophet ﷺ  teaches us:

Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry. (Tirmidhi)

2. Do not be lazy and work until the very end

The Prophet ﷺ sought refuge from laziness every day (Bukhari). ((‘O Allah, I seek refuge in You from weakness and laziness, miserliness and cowardice, anxiety and sorrow, and I seek refuge in You from the torments of the grave, and I seek refuge in You from the trials and tribulations of life and death.’ [Bukhari])) Remember that help came to the righteous when they exhausted any and all means.

3. Remember that your efforts will never go to waste

Whatever good you do, Allah (swt) records it for you. Your effort could be the seed that helps future generations. Even if you feel that you were not victorious in the life, remember that your effort counts for the ultimate victory in the Hereafter.

4. Allah (swt) aids the oppressed, whomever they may be, so do not be an oppressor

Never ever oppress people. The Prophet ﷺ tells us to “Beware of the supplication of the oppressed, even if he is an unbeliever, for there is no screen between it and Allah,” (Ahmad). Allah does not discriminate between oppressed people, and your professed faith – if you are an oppressor –  will not help you.

5. Help others

The Prophet ﷺ said, “Allah helps the servant as long as he helps his brother.” (Muslim) If you want Allah’s help to come, then help others. Be there on the front lines in the battle against injustice for everyone. Justice is not ‘just us’.

Names of Allah Series:

Every time I go back to California, I rent a car. As I drive to Ta’leef in Fremont or WVMA in Saratoga, I always have to use some kind of navigation system, otherwise I am completely lost (despite driving to those places numerous times!) If you were to ask me the way, I would not be able to help you. Thank God for Google Maps!

The first article in this series was about Allah subhanahu wa ta`la (exalted is He) al-Hādī, who is the Guide. Hidāya comes from inclining towards something, which is why one of the words in Arabic for gift is hadiyya, because it makes the hearts of those whom you gift incline towards you. Thus guidance to Allah (swt) is a gift from Him that makes our hearts incline towards Him, and it encompasses all types of guidance. Allah (swt) says:

“He said, ‘Our Lord is He who gave each thing its form and then guided [it].’” (Qur’an, 20:50)

Ar-Rashīd: He who Directs us to the Right Path

According to Ibn al-Qayyim and al-Ghazali, ar-Rashīd is one of the Names of Allah (swt). In Lisan al-Arab, it states that “Ar-Rashīd is the one who directs His servants to what is beneficial for them i.e. He guides them and shows them the way.” Thus ar-Rashīd refers to being directed to the right path, knowing what the intended outcome is. Allah (swt) tells us in the Qur’an that our destination is to Him and Paradise, and He shows us the way. The difference between rushd and hidāya is that hidāya is also guidance along the path. Moreover, there are levels to hidāya, which is why we constantly ask Allah (swt) for guidance in Surat al-Fatiha:

“Guide us (ihdinā) to the straight path.” (Qur’an, 1:6)

You can be guided because you are now cognizant of Allah (swt); then you can be guided further to better deeds and closeness to Him; and ultimate guidance comes in following the sunnah of the Prophet ﷺ (peace be upon him) in the most excellent manner. Hidāya is also something that penetrates the heart.

Rushd has two elements to it: One is being able to direct someone, but that needs a prerequisite, which is actually knowing and being able to discern the right way from the wrong way. Al-Ghazali states that ar-Rashīd is the One who directs you without needing signs. If I use Google Maps to direct someone, I cannot say that I have this attribute, because I am seeking help to direct someone to the way.

In the Qur’an, the words rushd or rashīd are used in the following contexts:

“They said, ‘O Shu’ayb, does your prayer command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning (rashīd)!’” (Qur’an, 11:87)
Allah (swt) also tells us that He has made clear the right path from the wrong one:

“There shall be no compulsion in [acceptance of] the religion. The right course (ar-rushd) has become clear from the wrong.” (Qur’an, 2:256)

So Allah (swt) is the One who directs us to the destination because He is the One who knows the way the best, without needing directions or signs from any other. If you are lost and seeking directions, you would seek it from someone you know who will direct you not simply to the way, but to the best way to the ultimate destination.

Just like we may have downloaded the ‘Waze’ app to guide us to the best route home, we should recite the Qur’an and seek to understand the sunnah to find out which way to Allah (swt) is best!

Allah (swt) directs us to what is best for us in this religion

Allah (swt) has told us that the destination is to Him and to Paradise. He has not only directed us to the ultimate destination but also shown us how to get there. The Qur’an and the sunnah of the Prophet ﷺ teach us to pray and how to pray; to speak well; to fast and how to fast; to help others; to give charity and the best way of giving charity; to establish justice; and so on.

We must remember that the Prophet’s ﷺ way was the way of moderation. When some Companions came to the Prophet ﷺ to inform him of their acts of worship – praying all night and not sleeping; fasting every single day without a break; never getting married – the Prophet ﷺ corrected them. Putting effort for the sake of Allah is commendable, but not to the extent where you forget your humanity and do not give your body or your family their due rights.

In Surat al-Kahf, the youth of the cave make the following du`a’ (supplication) to Allah (swt):

“[Mention] when the youths retreated to the cave and said, ‘Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance (rashada).’” (Qur’an, 18:10)

They were being persecuted for their beliefs and had nowhere to turn for refuge but the cave. There, they ask Allah (swt) to show them the best way out of their predicament. In that story, Allah (swt) causes them to sleep for over 300 years, and then shows them that they were on the right path. The tyrant dies and the people were then able to follow their example without fear. Thus, remember that sometimes wisdom and direction are not rewarded or appreciated by people, but the fruits will show later, insha’Allah (God willing).

Be wise, follow the way, and direct others

Ibn al-Qayyim says, “Allah (swt) is rashīd and He loves rushd, and so He makes whom He loves like that [i.e. gives them this quality].” Allah (swt) tells us that He gave the Prophet Abraham `alayhi as-salaam (peace be upon him) the gift of discernment:

“And We had certainly given Abraham his sound judgement (rushdahu) before, and We were of him well-Knowing.” (Qur’an, 21:51)

The Prophet Abraham (as) was given wisdom and direction, and thus he was able to direct others in the way that suited them best. He knew how to make his people think when he destroyed all of the idols (Qur’an, 21:51-67), and he was able to debate the tyrant in a way that was suitable to him (Qur’an, 2:258). A person can have this quality in its limited human form by asking Allah (swt) and seeking knowledge in order to gain wisdom (and not simply to ‘know a lot’). Sheikh Ratib an-Nabulsi stated that the closer a person is to Allah, the more likely he is to have this attribute of rushd. Allah (swt) says in the Qur’an:

“Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided (rāshidūn). [It is] as bounty from Allah and favor. And Allah is Knowing and Wise.” (Qur’an, 49:7-8)

May ar-Rashīd direct us to the best path to Him, and give us the quality of rushd!

Names of Allah Series:

“On that day Allah will pay them their just due, and they will know that Allah, He is the Truth, the Evident.” (Qur’an, 24:25)

There are some things that are crystal clear and evident to us. According to some scholars, one of Allah’s Names is the Evident—al-Mubīn, as seen in the verse above. Others have looked at this verse and interpreted it as Allah subhanahu wa ta`ala (exalted is He) being the Evident Truth (i.e. the word for ‘evident’ is a description of Him being The Truth), but here I will be relying on the opinions of those who see Allah’s Name as al-Mubīn (Sheikh Ratib al-Nabulsi, Sheikh Salman al-Odah, Sheikh Abdulrazzaq al-Bader).

Allah (swt) uses this word in its verb form many times in the Qur’an. Allah (swt) says:

“Thus does Allah make clear (yubayyin) to you His verses that you might use reason.” (Qur’an, 2:242)

Allah then tells us the purpose in this verse and in many others: That we might use reason, that we might reflect, that we might be guided, and that we might be grateful.

The Evident

Sheikh Ratib al-Nabulsi says that Allah’s Name al-Mubīn shows us two things: one is that He is evident in His essence, similar to His Name al-Ẓāhir. Moreover, Allah (swt) makes Himself evident by revealing His Names to us so we may know Him. Whatever misconceptions one may have about God, they are dissipated by Him showing us and making clear to us who He is—and this has been the focal point of this whole series. Whoever may have thought that Allah (swt) has anthropomorphic qualities only has to understand that Allah is al-Quddūs (the Pure); whoever thinks that tyrants have escaped justice only needs to understand that Allah is al-`Adl (the Just) and al-Muqsiṭ (the Equitable); and whoever believes that Allah is far from us, Allah contradicts that by letting us know that He is Near.

Evident in His Actions

The other part to this Name is that He makes things evident. Sheikh Abdulrazzaq al-Bader explains that al-Mubīn comes from the root ba-ya-nun (ن-ي-ب), which means to make something separate. From it comes the word mubīn, which means to make clear. And thus al-Mubīn is the One who makes everything clear, and bayyinah is the clear and evident proof.

We are constantly told to reflect on God’s signs. In the Qur’an, what we translate as a ‘verse’ is actually the word for ‘sign’ – āya. Thus Allah’s signs are His Words (i.e. the Qur’an), as well as what He has created: from the universe, to the sun and the stars, to trees and the mountains, to our very own selves – and all of these require our reflection. Once we ponder over these things, the natural conclusion is to see Allah’s attributes in everything, and internalizing that Allah (swt) is the Evident Truth.

Moreover, Allah makes clear to us the way through His rules. He establishes the rules for justice, the imperative for compassion, how to pray, and our general conduct on this earth. We have been given it all, and more importantly, the way to Him. He has made it all clear through Qur’anic injunctions and the example of the Prophet ﷺ (peace be upon him), and thus we seek closeness to Him by those means.

He will show you

The verse cited in the beginning of this article shows that Allah (swt) will make everything clear for all those who doubt on the Day of Judgment. There is something else I reflected on. Many times, we may not see the wisdom in a certain action. We might wonder why we did not get what we specifically asked for, or that thing we worked hard for. The wisdom is actually not evident, at least in our limited view.

Knowing Allah is al-Mubīn actually enables us to ask Him to show us. There are times in my life when I felt like I did not understand, and in those moments, I put my trust in Allah (swt) and ask Him to show me the wisdom. So many things have become clear to me, and I end up being more grateful that my life took an unexpected route. Sometimes these things take time, but be certain, Allah will make evident the wisdom, either in this life or the next.

The Prophet’s ﷺ wife Aisha radi
Allahu
`anha
 (may God be pleased with her) was slandered and talked about by her own community. She must have wondered why this was happening to her, what was the wisdom in it, and when people would see the truth. When she was declared innocent, the Qur’an made sure to teach people the lessons from this incident. After admonishing the believers (Qur’an, 24:11-20), Allah says: “And Allah makes clear (yubayyin) to you the verses, and Allah is Knowing and Wise.” (Qur’an, 24:28)

And sometimes the wisdom is for you to take responsibility. Oftentimes we act as though our actions have absolutely no relevance, but Allah teaches us that they do. Yusuf `alayhi as salaam (peace be upon him) had things that were within his control and things that were not. When his brothers threw him in the well, and when he was sold as a slave, there was nothing he could do. These were outside of his control. But when he was in prison, he interpreted the dreams of his cellmates, and then told the one he knew would go free to talk to the King about him. He could have waited in prison and prayed to see God’s wisdom in it, but he did not rely on that solely. He knew that he had to move. And Allah (swt) made clear that all these things—what happened to him and what he made happen—add up. And this is the reality for all of us.

Lessons

1- Reflect: Allah exhorts us in the Qur’an to reflect on His signs. Ponder over Allah’s signs in the universe, and over His Names and their manifestations in the world around us.

2- Ask Allah: Remember that you can—and should—ask al-Mubīn to show you. Allah (swt) says “Call upon Me; I will respond to you.” So ask Him to make things clear for you. And remember that it may not be a simple case of “why did this happen to me”; Allah (swt) might show you that your actions have consequences and what happened was as result of what you yourself did. The wisdom in that is the lesson we learn.

3- It will be made clear: Have certainty that the One who makes it all clear will clarify every single thing on the Day of Judgment, leaving no one in doubt. Allah (swt) says: “And He will surely make clear to you on the Day of Resurrection that over which you used to differ.” (Qur’an, 16:92)

Names of Allah Series:

We have already spoken about Allah’s attributes of justice in a previous article, and today’s Name is al-Muqsiṭ. Al-Muqsiṭ comes from the word qisṭ and means the scale or balance. Taqasaṭū means to split something up fairly (Lisan al-Arab). Allah subhanahu wa ta`ala (exalted is He) says in the Qur’an:

“And give full measure when you measure, and weigh with an even balance (bilqisṭas al-mustaqīm). That is the best [way] and best in result.” (Qur’an, 17:35)

Allah commands us to be balanced, and He is al-Muqsiṭ: the One who is most equitable, balanced and just. In some translations of the Qur’an, `adl and qisṭ are both translated as justice, but I will be using the term “equity” here so we can understand the difference.

The Even Balance

We envision justice in many different ways. For some, justice is treating people the same. We expect that, if two people commit the same crime, they should receive the same punishment. Similarly, if two people do the same good, they should receive the same reward. Likewise, all people should be given the same rights. Some of us may define that as justice.

But equity allows for more nuance and greater justice. Testing two people the exact same way because they share, for example, the same age and gender ignores crucial differences they may have. I can ask two 22-year-old men to do 100 press ups, and this might be regarded as fair because they both share similar characteristics. But would it be fair if one of them was recently getting over an injury in his wrist? Most of us would say no; the ability to see that is equity.

If we look at stealing in Islam, we might think that the punishment applies simply for the act of stealing, regardless of who stole and what they stole. But anyone versed in jurisprudence (fiqh) knows this is not the case, and this is why `Umar suspended that punishment when there was a famine; the circumstances matter.

This is why our understanding in Islam is that a person may give something that is seemingly small, but be rewarded greatly for it, and vice-versa. We are told of a prostitute who gave a dog water and was given Paradise, but of an ostentatious, wealthy philanthropist who was punished. To an outsider, it might not make sense; the philanthropist gave so much more than the prostitute! But Allah (swt) knows the individual circumstance of each person, and judges accordingly. The prostitute was sincere, and the philanthropist was not.

Also, it could be that Allah (swt) tests you with loss, but He tests others with wealth. Perhaps He blesses you with giving you, and He blesses others by taking away. He may delay something for you, and hasten it for other people. It may take you years to get something that you want – blood and sweat and tears – and for someone else, it requires no effort at all. But if you knew all that Allah (swt) knows, you would understand that His decree is ultimate justice and mercy that is specific to you and your circumstance. Indeed, this is why Allah (swt) tells us:

“Allah does not charge a soul except [with that within] its capacity.” (Qur’an, 2:256)

Moreover, in a hadith qudsi (narration), it is reported that Allah (swt) says:

“Verily, from amongst My slaves is he whose faith cannot be rectified except by being inflicted with poverty, and were I to enrich him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by wealth and affluence, and were I to deprive him, it would surely corrupt him.” (Tabarani) ((This hadith has been classed as weak, but some scholars permitted using the hadith because the meanings align with what we understand of Allah’s justice and mercy. Ibn Taymiyya alluded to the meanings found in this hadith in Majmoo’ al-Fatawa, where he states that, “It could be that, for some people, poverty is more beneficial than wealth, while wealth is more beneficial for others…” ))

When you are tested with an affliction, and yet you see someone else who may have sinned worse than you seem to get off easy, remember that Allah is al-Muqsiṭ. This will make sense some day.

Justice for the Wronged

Al-Ghazali says that al-Muqsiṭ is the One who delivers justice to the wronged from the wrongdoer, and only Allah (swt) is capable of that. In a hadith recorded in Hakim, two people are brought forth before Allah on the Day of Judgment. One of them says to Allah, “O Allah, let this person compensate me for how he has wronged me!” And Allah orders that of that person. The wrongdoer then says he does not have any good deeds left to compensate the one he had wronged. The wronged then asks to be relieved of his sins by the one who wronged him. Allah (swt) then asks the wronged person to look up and see Paradise, and proceeds to tell him that it is only for those who are willing to pay the price. When the wronged one asks how to pay such a price, Allah (swt) responds: “By forgiving your brother.” After recounting this, the Prophet ﷺ (peace be upon him) said: “Fear God and make peace among yourselves, for God – may He be blessed and exalted – will make peace among the faithful on the day of resurrection,” (Hakim).

Connecting with Allah al-Muqsiṭ

1– Remember that Allah will not test you with more than you can bear

This is a principle: Allah (swt) tests you to build you, because you have potential. In the grand scheme of things, His decree is most equitable and therefore the most just.

2- Think well of Allah, and work with what you have

Some of us adopt a very fatalistic attitude. We hear that Allah (swt) may choose to test us with poverty, and then assume that that means we are destined to be poor for all of our lives. The only certainty we have is that we do not know: perhaps you are tested with poverty now in order that you work hard to come out of it. It may be as a result of an economic system that collectively we have allowed to thrive, and we must work collectively to end it. It could also be that Allah blesses you in other ways. The point is, we do not know. Our individual responsibility is to think well of Allah and work with what we have.

3- Understand people’s circumstances

It is, at the same time, reassuring that Allah (swt) looks at our individual circumstances. Just as we love that from Allah, try to afford people the same gesture. That person who does not pray regularly may not have a deficiency in their eman (faith), but is going through difficulty. Reach out.

4- Those with the greatest share of this Name

Al-Ghazali says only Allah (swt) is capable of true justice, but we can emulate this characteristic partly by insisting on justice from ourselves for others, and being forbearing with other people.