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Allah calls Himself Al-‘Afuww—The Pardoner, The Eliminator of Sins, The Effacer— on five occasions in the Quran. He is the One who can make any sin or mistake disappear. Al-‘Afuww not only forgives but can also remove wrong actions, errors, and faults, leaving no trace of them!

The One who eliminates sins, The Pardoner

‘Afuww comes from the root ‘ayn-faa-waw, which points to three main meanings. The first main meaning is to forgive and pardon and the second is to efface and remove. The third main meaning is to give willingly and  more than what is due.

This root appears 35 times in the Quran in four derived forms.  Examples of these forms are ‘afaa (forgave), al-‘afwa (the surplus, (to) forgiveness)  and wal ‘aafeena (those who pardon).

Linguistically, ‘afw refers to two concepts, one of which is to remove all traces. In the Arabic language it is sometimes used with wind referring to its blowing and removing of footprints etc. The other concept is to willingly give others without constraint. Al-‘Afuww is the One who removes and erases someone’s sins, mistakes, errors and faults and their traces and consequently becomes pleased with one. He is the One who then grants them blessings willingly without even being asked!

Al-‘Afuww Himself says: Indeed, Allah is ever Pardoning and Forgiving [Quran, 4:43]  … For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving [Quran, 4:99] and .. If [instead] you show [some] good or conceal it or pardon an offense – indeed, Allah is ever Pardoning and Competent. [Quran, 4:149]

Difference between pardoning and forgiving

Of the five times, Allah’s name Al-‘Afuww is mentioned four times with His name Al-Ghafoor (The Forgiving) in the Quran.  Allah ‘azza wa jall might forgive some people and pardon others. Forgiving means that Allah ‘azza wa jall conceals our sins and mistakes and we will not be punished for them on the Day of Judgement. However, they are still there in our book of deeds. When Allah pardons the sins of people, the sins are completely erased from their book of deeds; He will not even remind them of their sins, nor question them, simply because their sins have been removed. Pardon is greater than forgiveness!

Grave sins and pardon in the Quran

Allah’s pardon is mentioned in the Quran along with grave sins, such as Baani Israeel who worshipped the calf: Then We forgave you after that so perhaps you would be grateful. [Quran, 2:52] And those who turned away at the battle of Uhud: Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers. [Quran, 3:152] This is the beautiful pardon of Al-‘Afuww!


How can you live by this Name?

1.Pardon others.

The people who surpress anger and pardon others are the people of Paradise. Al-‘Afuww says: Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good [Quran, 3:134] Ibn Katheer mentions: They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard.

Fight against your ego and ask Al-‘Afuww to help you to not even leave a trace of bad feelings and resentment in your heart. If someone wrongs you, think about your own sins and those who you wronged. Strive to pardon others so that Allah ‘azza wa jall may pardon you!

2. Don’t remind others of their mistakes.

Al-‘Afuww is the One who pardons with no reproach. After overlooking other people’s mistakes or wrong actions towards you, try not to remind them of these bad deeds afterwards. Allah ‘azza wa jall is the One who pardons and never mentions your sins again!

3. Increase your love.

Imagine Allah ‘azza wa jall pardoned all your past sins; not a single sins would be recorded in your book of deeds. Reflect on how much you should love Al-‘Afuww! A beautiful opportunity is Laylatul Qadr, which comes once a year in Ramadhan. Value this crucial night, seek it with your best deeds, and remind yourself that night and every other night how beautiful the pardoning of Allah ‘azza wajal is!

4. Say this dua from your heart.

A beautiful dua with this name is the one the Prophet salallahu ‘alayhi wa sallam taught Aishah radiyallahu ‘anhaa, when she asked him: “O Messenger of Allah! If I find the Night of Al-Qadr what should I say?” He sallallahu ‘alayhi wa sallam replied, say:

Futuwwa, defined as youth and chivalry, is really a composite of such virtues as generosity, munificence, modesty, chastity, trustworthiness, loyalty, mercifulness, knowledge, humility, and piety.

It is a station on the path to God as well as a dimension of sainthood, and also signifies that one has made altruism and helping others one’s second nature. It is an important, indispensable dimension of good conduct and a significant aspect of humanity.

Derived from fata’ (young man), futuwwa has become a symbol of rebelling against all evil and striving for sincere servanthood to God:

They were young men who had believed in their Lord, and We increased them in guidance. And We strengthened their hearts, when they rose up and declared: Our Lord is the Lord of the heavens and Earth; we will not call upon any god beside Him, or then we had spoken an outrage. (18:14)

Expresses this eloquently. They said:

We have heard a youth talk of them (the idols); he is called Abraham (21:60)

expresses the position and influence of one who has achieved perfect futuwwa in his or her community, one who has sought to guide humanity to truth. By contrast, the young men mentioned in the verses:

With him there came into the prison two young men (12:36)

and:

(Joseph) told his young (servants) to put their merchandise (with which they had bartered) into their saddlebags (12:62) were ordinary young men without chivalry.

As many people have written on or talked about futuwwa since the Age of Happiness, the concept has been defined in many ways: not despising the poor or being deceived by the rich and riches; being fair to everybody without expecting fairness from anyone; living one’s life as a pitiless enemy of one’s carnal self; being ever considerate of others and living for them; smashing all idols or all that is idolized, and rebelling against falsehood so as to be wholly devoted to God Almighty; bearing whatever evil is done to oneself but thundering where the rights of God are violated; feeling remorse for the rest of one’s life for committing even a small sin, but overlooking others’ sins regardless of how large they are; seeing oneself as a poor, lowly servant while considering others as saintly; not resenting others while maintaining relations with those who resent you; being kind to those who hurt you; and serving God and the people more than anyone else, but preferring others to oneself when it is time to receive one’s wages.

Some have summed up futuwwa in the four virtues mentioned by Haydar Karrar ‘Ali, the fourth Caliph and cousin of the Prophet, upon him be peace and blessings. They are: forgiving when one is able to punish, preserving mildness and acting mildly and gently when one is furious, wishing one’s enemies well and doing good to them, and being considerate of others’ wellbeing and happiness first, even when one is needy.

‘Ali was one of the greatest representatives of futuwwa. When he was stabbed by Ibn Muljam while leading the morning prayer in the mosque, his children, who saw that their father would die, asked him what he wanted them to do with Ibn Mul-jam. He did not order his execution in retaliation. [ Ibn al-Athir, Usd al-Ghaba, 4:118. ] During a battle, ‘Ali threw his enemy to the ground and then released him. His reason: When 'Ali was about to kill this man, the latter spat in 'Ali’s face, which angered him. Fearing that his motive for killing the man was now confused and sullied, 'Ali released him. [ Shamsaddin Sivasi, Manaqib Jiharyar Guzin, 258. ] He felt sincere grief when Zubayr ibn 'Awwam, a leading Companion and his staunch enemy, was killed. [ Al-Haythami, Majma’ al-Zawa'id, 9:150. ] Since he always considered others first even when he was in need, he usually wore summer clothes in winter and trembled with cold. [ Ibid., 9:122. ] It was said about him that there cannot be a young, chivalrous man like 'Ali, and there cannot be a sword like Dhu al-Fiqar ('Ali’s sword). [ 'Ali al-Qari, Al-Asrar al-Marfu'a fi akhbar al-Mawdu'a (Beirut, 1986), 367. ] 'Ali lived with the Prophet, upon him be peace and blessings, and was raised by him. He lived a perfectly honest, pure life without any taint, and embodied God’s answer to the Prophet Moses, upon him be peace, about futuwwa: It means that you are able to return your self to me as pure or untainted as you took it from Me.

The signs of a fata’ (young, chivalrous one) are that the individual’s, created with the potential to accept Divine Unity and Islam, is totally convinced of Divine Unity; that it urges him or her to live according to the requirements of this conviction; that, without being captivated by carnal or bodily desires, he or she lives a pure, spiritual life; and that he or she always seeks to please God in his or her deeds, thoughts, and feelings. One who cannot be saved from the temptations of the carnal self, Satan, appetites, love of the world, or attachment to the worldly life cannot climb upward to the peak of futuwwa.

Futuwwa is a treasure obtainable by climbing high beyond all the “highest mountains of the world”;

Allah calls Himself Al-Quddoos— The Most Pure, The All-Perfect— on two occasions in the Quran. He is the One who is the absolutely pure in essence and attributes. Al-Quddoos is free from and far above any worldly imperfection, and He is beyond all human understanding of purity and perfection!

The Most Pure, the All-Perfect

Quddoos comes from the root qaaf-daal-seen, which points to three main meanings. The first main meaning is to be pure and clean. The second is to be far removed from impurity or imperfection, and the third main meaning is to be sacred or blessed.

This root appears ten times in the Quran in five derived forms. Examples of these forms are al-qudusi (“the Holy [spirit]”) and al-muqadasi (“the sacred”).

Linguistically, quddoos is on the intense structure of the attribute of quds, which refers to cleanliness or tahaarah and comes from the verb qadasa. Al-Quddoos is ‘clean’ or free from any partner, spouse, or child, from death, from injustice, lying, forgetfulness, error, poverty, and stinginess. Laa ilaaha illa huwa– there is no God but He.

Al-Quddoos Himself says: He is Allah , other than whom there is no deity, the Sovereign, the Pure … [Quran, 59:23] Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Pure, the Exalted in Might, the Wise. [Quran, 62:1]

Subhanallah and alhamdulillah

They said, ‘Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’ [Quran, 2:30]. The angels glorify and praise Allah al-Quddoos continuously and so does the whole universe. Al-Quddoos created us human beings to worship, glorify, and praise Him as He gave us something different: our hearts.
Using the human heart to reflect on His creations, His perfection and greatness, it realizes that glorification and praise of the Creator is inevitable. So we praise and thank Al-Quddoos (alhamdulillah) and glorify Him (subhanAllah) as He is high above anything that does not befit Him. Isn’t it a blessing to have such a perfect lord, and aren’t we blessed to be able to praise Him?

How can you live by this name?

1.Have a pure belief in Al-Quddoos.
Believe in the oneness of Al-Quddoos and make sure your creed (or aqeedah) is pure by studying the types of tawheed and their practical meanings in your daily life from trustworthy sources, like Kitaab ut -Tawheed (The Book of Tawheed) by ibn Abd Al-Wahhab.

2. Praise Al-Quddoos.
Say alhamdulilah and subhanAllah from the bottom of your heart. The Prophet salallahu ‘alayhi wa sallam used to say in his prayer while in the bowing position (ruku): subboohun quddoosun Rabbul-malaa’ikati war-rooh (praise and Holiness be to You, Lord of the angels and the Soul). [Muslim] You can add this beautiful invocation to enhance your prayer.

3. Purify yourself through prayer.
The Prophet salallahu ‘alayhi wa sallam asked the companions: If someone bathes in a river outside of his house five times a day, will there be any impurity left on him? [Muslim] Visualize your prayer as cleansing your body and soul. Your prayer also protects you: indeed the prayer prevents from the indecency and evil. [Quran, 29:45]

4. Give the best sadaqah.
Give zakah (obligatory) and sadaqah (charity) to “purify” and increase your wealth. Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase. [Quran 9:103] Remind yourself when you give sadaqah to give the best, as Allah is Al-Quddoos and He deserves the best to be given for His sake. Aishah radiyalahu anha used to perfume the charity she gave!

5. Don’t be unjust.
Allah does not wrong a person even to the amount of an atom’s weight [Quran 4:40]. Even if people do dhulm (injustice) to Him, Al-Quddoos never does injustice to people. Allah ‘azza wa jall also made injustice and oppression forbidden for you; so don’t be unjust to anyone, family or stranger, child, adult or even to animals.

6. Be clean.
Be clean inside and out and strive to purify and keep renewing your intentions when you do a good deed. Be thoughtful with your wudu; do your best to not only keep your belongings and house clean, but also your environment by not throwing litter and by removing harmful objects. Consume healthy and permissable food and drink— bought with halaal earnings— and teach children this way of living.

7. Let the Quran purify you.
And who is more truthful than Allah in speech? [Quran, 4:122] The speech of Al-Quddoos is pure and is a cure, healing, and guidance for you to purify yourself. So turn to the Quran to seek cure from the diseases of your heart, let the ayaat help you to improve your character, and recite the Quran daily to clean your heart and bring tranquillity to your body.

8. Ask Al-Quddoos.
The Prophet salallahu’ alayhi wa sallam used to ask Al-Quddoos at the beginning of prayer:
اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب اللهم نقني من خطاياي كما ينقى الثوب الأبيض من الدنس اللهم اغسلني من خطاياي بالثلج والماء والب
O Allah, distance me from my sins just as You have distanced The East from The West, O Allah, purify me of my sins as a white robe is purified of filth, O Allah, cleanse me of my sins with snow, water, and ice. [Al-Bukharee, Muslim] Use and reflect on this supplication as it contains all forms of purification: distancing (moving far away from dirt and deficiencies), removing dirt or filth, and washing or cleansing, so no impurity remains at the end.

Allah calls Himself Al-Jabbaar— The Compeller, The Restorer— on one occasion in the Quran. He is the One who compels all things according to His will. Al-Jabbaar is the Highest One, who irresistibly restores, repairs, and completes all of creation!

The Compeller, The Restorer, The Greatest

Jabbaar comes from the root jeem-baa-raa which points to three main meanings. The first main meaning is to compel and force someone to do something and the second is to be supreme and high. The third main meaning is to repair, to mend, or to restore something.

This root appears ten times in the Quran in one derived form. Examples of this form is jabbaaran (“a tyrant”), bijabbaarin (“ the one to compel”) and jabbaareena (“ of tyrannical strength”).

Linguistically, jabbaar has the structure of intensification. Jaabir points to one who compels or restores and jabeerah is used for a splint, to help broken bones. Al-Jabbaar is the ultimate compeller; whatever He wills happens. He is the highest and the One who fixes the situation for His creation.
Al-Jabbaar Himself says: He is Allah , other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller. [Quran, 59:23]

Three types of jabr

Jabbaar occurs ten times in the Quran, but is only used once for Allah ‘azza wa jall. Nine times jabbaar refers to the people oppressing others and only Allah is al-Jabbaar in a positive sense. His might is in the sense of power; Al-Jabbaar is the One who compels the tyrants, overwhelming them with His power and might.

His might is in the sense of mercy; Al-Jabbaar mends the broken-hearted by restoring peace of mind as well as reward if they are patient. And the heart of Musa’s mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers. [Quran, 28:10] Allah Al-Jabbaar mended her heart and so is He comforting to the oppressed and firm with the unjust; both Fir’awn and the mother of Musa ‘alayhi sallam will deal with Al-Jabbaar. He is the One Who solaces and comforts the oppressed and punishes the tyrants and arrogant.

His might is also in the sense of greatness; Al-Jabbaar is far above His creation, yet close to them, hearing and seeing all they say, do, and even think.

How can you live by this name?

1. Reflect on how Al-Jabbaar compels you.
Al-Jabbaar compels you by creating you in the way He wills you to be. You are compelled to accept your form and shape as well as the beating of your heart, your blood circulation, firing nerve cells, the way your brain works, falling asleep, and waking up. These are all involuntary actions– they are compelled by Allah’s power. Every day, take time to reflect on the way you are made and let it increase you in emaan in the perfect power and might of Al-Jabbaar, Who compels the creation to be as He wishes.

2. Don’t be jabbaar.
The attribute of jabr does not befit people; you are supposed to be an ‘abd (slave) of Al-Jabbaar. Jabbaar is not just tyrant ruler; you can be jabbaar when you harm or hurt other people’s feeling or undermine their authority. Thus does Allah seal over every heart [belonging to] an arrogant tyrant. [Quran, 40:35].
An example is not listening to your parents and hurting them by your words or actions. And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. [Quran, 17:23]. So never be arrogant.

3. Mend someone’s heart.
If you have oppressed someone, ask for their forgiveness straight away. If you see people suffering, try to talk to them and show them your care. Mend someone’s heart because Al-Jabbaar will mend yours in times of need.

4. Turn to Al-Jabbaar to fix your faults.
Do you feel like you don’t have enough times or skills to accomplish your goals? Never lower your standards; rather raise your faith in Al-Jabbaar to fix your deficiencies, put your life in order, and transform your sins into good deeds! Seek shelter in Him from all your distresses; take this as a general rule in your life.

5. Ask Al-Jabbaar.
The Prophet salallahu ‘alayhi wa sallam used to say between two prostrations in prayer: O Allah, forgive me, have mercy upon me, guide me, support me, protect me, provide for me and elevate me [Abu Dawood, Ibn Majah, At-Tirmidhee] Wajburnee refers to “reform or fix” my affairs.

The Prophet salallahu ‘alayhi wa sallam also said in prostration and bowing: How perfect He is, The Possessor of total power (jabaroot), sovereignty, magnificence and grandeur [Abu Dawood] Memorize these supplications so you can benefit from them.

Allah calls Himself Al-Badee’— The incomparable Originator— on two occasions in the Quran. He is the One who initiates and creates in amazing and original ways that have no precedent, without any model or example. Al-Badee’ is the incomparable, the unique, and only One who originates, commences, invents, and creates in a perfect way!

The incomparable originator, the wonderful inventor and innovator

Badee’ comes from the root baa-daal-‘ayn which points to three main meanings. The first main meaning is to originate, innovate, or start. The second main meaning is to start something, to uniquely contrive without any similarity to anything pre-existing. And the third main meaning is to be incomparable, superlative and amazing.

This root appears four times in the Quran in three derived forms. Examples of these forms are ibtada’oohaa (“they innovated”) and bid’an (“a new (one)”).

Linguistically, bid’ah means an innovation or something new, something not done or said by anyone before.

Al-Badee’ refers to the one and only Originator who time and time again does something new, unlike anything else, originating its existence without the use of any tool and without being limited to time or space.

Al-Badee’ Himself says: [He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing [Quran, 6:101] ..Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is. [Quran, 2:117]

Bida’h: the concept of innovation in religion

According to Islamic teaching bid’ah is any invented or innovated way in religion that is aimed at worshipping or drawing closer to Allah ‘azza wa jall. This means that this act, saying, or distancing from something, has no proof—or daleel— in the Quran and Sunnah and was not known at the time of the Prophet salallahu ‘alayhi wa sallam and the companions. (These unaccepted religious inventions and innovations don’t include worldly inventions, like technology.)

The Prophet salallahu ‘alayhi wa sallam would start a khutbah (sermon) saying: …The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray … [Muslim] This shows us it is forbidden to innovate something in Islam or to follow an innovation someone else started.

He salallahu ‘alayhi wa sallam kept repeating: Every newly-invented thing is a bid’ah (innovation), every bid’ah is a going astray, and every going astray will be in the Fire. [An-Nasaa’i] He also explained that when you invent something in Islam this deed will be rejected from you: Whoever innovates something in this matter of ours that is not a part of it will have it rejected. [Al-Bukhaaree]

This shows how important it is to gain correct Islamic knowledge, as any innovation will not be accepted from the believers and can lead to the Hellfire. Examples of bid’ah are denying any of the five pillars of Islam or of the six pillars of emaan (faith), celebrating non-Islamic events and declaring that which is haraam (forbidden) halaal (accepted) and that which is halaal, haraam.

How Can You Live by This Name?

1. Stay away from innovation in your religion.

Study the Quran and the sunnah from trustworthy sources so you equip yourself with knowledge on what is commanded, recommended, forbidden and discouraged in Islam. Gain knowledge about the ways of the prophet and his companions as these are key to implementing Quranic knowledge in your life. The prophet salallahu ‘alayhi wa sallam said: If anyone introduces an innovation in the religion, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allah, by His angels and by all the people. [Abu Dawood] Ask Al-Badee’ to protect you from innovation.

2. Follow the prophet.

The prophet said: Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can. [Al-Bukharee]

And: … we were with ‘Umar and he said: We have been forbidden to undertake a difficult task beyond our capability (i.e. to exceed the religious limits, e.g., to clean the inside of the eyes while doing ablution).[Al-Bukhaaree] Never change or twist the meaning of the Quran or Sunnah to suit your desires. Be honest and take responsibility for your choices. Be careful with cultural activities; if they don’t contradict the Quran and sunnah there is no harm, but if they contradict Islam, avoid them.

3. Revive a sunnah.

The prophet salallahu ‘alayhi wa sallam said: He who starts a good sunnah will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it. [Muslim] The only good sunnah is a revived sunnah and not a newly-invented one!

5. Present Islam in a correct way.

When presenting Islam to someone, present the Quran and Sunnah and not your opinion.

6. Ask Al-Badee’.

… Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it is. [Quran, 2:117] Know there is no problem too big, no situation too challenging, and no difficulty too hard as long as you call upon Al-Badee’ to ask for His support and for your every need.

The Names Al-Qaabid, Al-Baasit— The Withholder, The Extender— are not specifically used as beautiful names in the Quran. Al-Qaabid is the One whose wisdom decides when to withhold something or to make something scarce, either physically or spiritually. He is the One who holds all hearts in His hand.

Al-Baasit is the One Who expands and amplifies all abundance and the One whose glory and abundance fill and expand the heart!

Qaabid and Baasit are Opposites

Qaabid comes from the root qaa-baa-daad, which refers to the attribute of withholding. It points to meanings like to lay hold of, to grasp, to make scarce, and to have absolute ownership of something (to hold in the hand). It also means to contract the heart, which causes distress, depression, and lack of joy.

Baasit comes from the root baa-seen-taa, which refers to the attribute of expanding. It means to extend, to grant abundance, to provide amply and to widen, to make spacious. The term Baasit includes a powerful and majestic sense of infusing something with a gift that will grow and flourish in great abundance.

Linguistically, the first name refers to decrease while the second to increase; these two actions embrace all things in existence. In other words, if Allah decreases something, this means that He withholds it, and if He increases something, this means that He extends it. Therefore these two names are mentioned together.

Our Provisions

There are different fields of Qabd (withholding) and Bast (expanding). One of the meanings of Al-Qaabid and Al-Baasit has to do with people’s provision or sustenance.

Allah says: Allah extends provision for whom He wills of His slaves, and straitens it for whom (He wills). Verily, Allah is the All-Knower of all things. [Quran, 29:62]

Regarding people’s provision, we should not say this is due to someone being intelligent or talented, because Allah ‘azza wajal is the One Who withholds or extends provision for people.

Allah’s extension of provision is for your honour or for your trial and His withholding of your provision is for treatment or protection. Allah says: And if Allah were to enlarge provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them). [Quran, 42:27]

Constriction and Expansion of Our Hearts

Allah ‘azza wajal withholds when it is good and gives when it is good. Sometimes our chests feel tight and our imaan feels low. This constriction of our hearts can bring us back to Allah if we take the step to strive. At other times our hearts feel spiritually expanded, our imaan, is strong, and we feel joy and strength to face the world. We daily struggle with the heart, which is called qalb in Arabic, which means to change or to turn. Just like Allah is Al-Qaabid, He is Al-Baasit who can remove any constriction we feel.

Special Equipment

Allah equipped you with a special criterion: Al-Qabd, whereby you feel depressed and dispirited as soon as you commit a sinful deed, like lying to others, looking at indecent things etc. You feel Al-Qabd only if your heart is still alive and you are sensitive.

Why does Allah grant us our mind? So that we thereby know Him! Why does He grant us our pure original human nature? So that we know our mistakes! With our mind we know our Lord; with our pure original human nature we know our mistakes by feeling unhappy and depressed. But instead of staying in that state, we should get up, seek forgiveness, and follow up our bad deeds with good ones!

As well, sometimes Allah causes us to feel qabd (constriction) so that we reflect on its causes, like a stomachache tells us we ate something bad. Why do we feel like this? Did we put our trust in others than Allah? Did you seek the pleasure of others instead of the pleasure of Allah?

How Can You Live by This Name?

1. Know that after hardship comes ease.

If you feel in a state of constriction, look forward to expansion and lightness. Understand it is from Allah ‘azza wajal. The Story of Yusuf ‘alayhi sallam is characterized by the ups and downs; from the well, to a palace, from prison to Minister, from separation to unity. He made the best of his situation and knew the relief was coming. Have this attitude and strength and you will succeed, no matter the situation!

2. Contemplate nature.

Allah withholds the clouds from some people and provides them to others, and in some places the rain would be much heavier than in others. This means that Allah withholds rain from some and provides it to some. Allah is also the One who ‘withholds’ (conceals) daylight and then brings it back. Allah says Then We withdraw it (daylight) to Us a gradual concealed withdrawal. [Quran, 25:46] Reflect on these types of qabd and bast every time you experience them!

3. Reflect on life and death.

Allah Al-Qaabid, Al-Baasit infuses souls into us (bast) and gives us life, and He also seizes souls and causes them to die (qabd). Allah says: Blessed is He in whose hand is dominion, and He is over all things competent— [He] who created death and life to test you [as to] which of you is best in deed– and He is the Exalted in Might, the Forgiving. [Quran, 67:1-2]

4. Be a source of expansion to others.

Be of those who offer relief to other people. Expand the hearts of others by reminding them of the blessings of Allah (swt) and that after hardship comes ease!

5. Do da’wah with these names!

While doing da’wah strike the balance between reassuring people of Allah’s mercy and warning them of His punishment. Because Allah is simultaneously Al-Qaabid and Al-Baasit, you as a da’ee or da’eeyah should also warn people away from disobeying Allah and encourage them to obey Him. Three things must always be dwelling together in your heart as a true believer: glorification of Allah (through contemplation on the miraculous universe), love for Allah (through contemplation of His divine favors), and fear of Him (through contemplation of His irresistible wrath and punishment).

6. Sleep in the name of Allah.

When you sleep it’s called a minor death. Allah withholds the souls of some and they will never wake up and He returns the souls of others and they do wake up. That’s why it’s very important to make your bedtime dua: Allahumma bismika amootu wa ahyaa- O Allah in Your Name I die and live.

7. Remember the Day of Resurrection!

Allah says about another example of His power of qabd: They made no just esteem of Allah such as due to Him. And on the Day of Resurrection, the whole of the earth will be in His Grasp, and the heavens will be rolled up in His Right Hand. Glorified is He and far Exalted is He above all that they associate as partners with Him! [Quran, 39:67)]

8. Beg Al-Qaabid, Al-Baasit to guide your heart.

Allah calls Himself Al-Malik— The King and Owner of Dominion— on five occasions in the Quran. He is the King, the owner and ruler of the whole creation. Al-Malik gives authority to whomever He wants in this world, and He has supreme authority and is ruled by no one!

The King, the Ruler, the Owner of Dominion

Malik, Maalik and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability and the third main meaning is to control and have authority.

This root appears 206 times in the Quran in ten derived forms. Examples of these forms are malakat (“possess”), mulku (“dominion”) and al-malaa’ikatu (“the angels)”.

Linguistically malik refers to the attribute of mulk; which points to power and ability: They do not possess ability. [Quran 13:16] Mulk also means possession and ownership: To Him belongs the Ownership of the heavens and earth [Quran 2:107] as well as control and authority: O my people, sovereignty is yours today, [your being] dominant in the land. But who would protect us from the punishment of Allah if it came to us? [Quran 40:29] Al-Malik is simultaneously the Ultimate King, Ruler, and Owner of all beings.

Al-Malik Himself says: So high [above all] is Allah, the Sovereign, the Truth … [Quran, 20:114] Whatever is in the heavens and whatever is on the earth is exalting Allah , the Sovereign, the Pure, the Exalted in Might, the Wise … [Quran, 62:1] The Sovereign of mankind … [Quran, 114:2]

A breathtaking scene with the King

Describing an amazing and humbling moment on the Day of Judgment, the Prophet salallahu ‘alayhi wa sallam said: Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, I Am the King! Where are the kings of the earth? Where are the tyrants? Where are the arrogant? [Al-Bukharee, Muslim] No one will speak and the kings and rulers of this world will be left with none of their “power.”

How can you live by this name?

1. Stay within the limits of Al-Malik.

Would you drive 60 mph while in a 30 mph zone when you know a camera is ready to record you and fine you accordingly? In your daily life keep reminding yourself to remain within the bounds set by Allah, al-Malik, your King, and imagine both His punishment and reward.

2. Don’t use the name Al-Malik.

The Prophet salallahu ‘alayhi wa sallam also said: The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah [Al-Bukharee, Muslim]. The name Al-Malik belongs to Allah ‘azza wa jall only.

3. Be patient and be a king in the Hereafter.

The real sovereignty in this world for you is to strive for self-control. Don’t be a slave of money, fashion, or desire, but suppress your desires and constantly strive against the whims of your ego to please Al-Malik. As is beautifully quoted: Desire can turn kings into slaves and patience can turn slaves into kings! Recognize His ways of bestowing kingship: Say, O Allah, Possessor of sovereignty, You give kingdom to whom You will and take it away from whom You will. In Your hand is [all] good. Indeed, You are over all things competent! [Quran, 3:26] So be patient in times of hardship and in striving to stay away from what is forbidden by Al-Malik and He will give you an eternal kingdom in the Hereafter in-sha-Allah.

4. Ask Al-Malik.

Whenever you feel disheartened tell yourself Allah ‘azza wa jall is your Malik and you are part of His Kingdom. He does whatever He wants [Quran 36:82] and when something “bad” happens to you, know this is from His wisdom and that no matter how impossible your situation or ambitions seem, you can always ask Him only for a way out. Nothing is impossible for Al-Malik.

5. Be just.

All kings and owners, just or unjust, are low compared to Al-Malik. You are responsible for whatever you have authority over, and you will be accountable for it. In reality you don’t own anything; it all belongs to Al-Malik. So be just to your spouses, children, and even animals, and remind yourself that you will be dealt with by the King on the Day of Judgement.

6. Humble yourself in heart and body.

Never be arrogant, and keep reminding yourself that you are an ‘abd (slave) of Al-Malik, no matter how rich or self-sufficient you might feel. Al-Malik reminds you of what your priority in your daily-life should be: Then High above all be Allah, the True King. [Quran 20:114] Be humble in your heart but also in your speech and appearance. Using foul language, speaking poorly of others, or having an arrogant body posture are not features of a believer who humbles himself or herself for Al-Malik— He sees you 24/7.

7. Praise Al-Malik.

The Prophet salallahu ‘alayhi wa sallam said, whoever says: la ilaha il Allahu waHadu, la shareeka lahu, lahul Mulk, wa lahul Hamdu, wa huwa ‘alaa kuli shayyin Qadeer -None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise, and He is over all things omnipotent- 100 times he will receive the reward of freeing ten slaves,one hundred hasanaat will be written for him and one hundred misdeeds will be washed away. He will be shielded from shaytan until the evening. No one will be able to present anything better than this except for someone who recited more than this. [Al-Bukharee, Muslim] The Prophet also used to say immediately following the witr prayer: Subhaan al-Malik al-Quddoos (Glory is to the King, the Holy) three times, and raising and extending his voice on the third time and then saying: Rabbil-malaa’ikati warroohi ( Lord of the angels and the spirit) [An-Nasaa’i].

Allah calls Himself Al-Khabeer— The Acquainted, the All-Aware — on six occasions in the Quran. He is the one who knows the true reality of all that is created. Al-Khabeer is aware of, knows about, and has understanding of all inner states, internal qualities, and the meanings of all things!

The Acquainted, All-and Fully Aware, Knower of Reality

Khabeer comes from the root khaa-baa-raa, which points to two main meanings. The first main meaning is to know, to be aware, and to understand the reality or inner nature of something. The second main meaning is to test, prove, and try by experience which results in inner knowledge.

This root appears 52 times in the Quran in four derived forms. Examples of these forms are akhbaarakum (“your affairs”), khubran (“any knowledge, information”), and akhbaarahaa (“its news”).

Linguistically, khabeer is derived from khibrah, which is the concept of comprehending and encompassing the inner and outward realities of things. It is said, khabartu ash-shay (I attained proper knowledge of something) when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. [Sharh Aqidatul-Wasitiyyah of al-Fawzan]

Al-Khabeer Himself says:  … [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted. [Quran, 6:73] … Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted [Quran, 6:103] [All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [Quran, 34:1]

The ultimate awareness and knowledge of Allah

Allah is the one whose knowledge encompasses all that is outward and hidden, all things that occur, have occurred, and will occur of the affairs of the whole creation. There is nothing that is hidden from Him. Allah ‘azza wa jall paired His attribute of being khabeer with His attribute of all-encompassing knowledge.

Allah says: Verily Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allah is All-Knowing, All-Aware. [Quran, 31:34]

It is Allah who has knowledge of both the seen and unseen and it is He who can perceive our inner nature and intentions.  O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most honourable of you in the Sight of Allah is the most God-Fearing of you. Indeed Allah is the All-Knower, the All-Aware. [Quran,49:13]

In the Quran, Allah’s being khabeer is most often combined with His attribute of wisdom (Al-Hakeem), of seeing (Al-Baseer), and subtleness (Al-Lateef).

How Can You Live by This Name?

1. Be comforted by Al-Khabeer.
Allah Al-Khabeer is the only one who is aware of all you do, say, hide, and want. Let this amazing fact comfort you in times of hardship, and in times of ease remind yourself to not get too attached to this world and its material benefits. Allah beautifully says: Does He who created not know, while He is the Subtle, the Acquainted?[Quran, 67:14]

2. Know that Al-Khabeer will inform you.
Not only is Allah acquainted with all your deeds, on the Day of Judgement He will inform you about all you used to do. Remember this each day and let it motivate you to do good deeds. When you slip, ask Him for forgiveness in this life so you will be saved from His punishment in the next.

That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. [Quran, 35:13-14]

3. Understand the reality of this world.
The Prophet salallahu ‘alayhi wa sallam happened to walk through the bazaar coming from the side of ‘Aliya and people were on both sides of him. There he found a dead lamb with very short ears. He took hold of its ear and said: ‘Who amongst you would like to have this for a dirham?’ They said: ‘We would not like to have it even for less than that as it is of no use to us.’ He said: ‘Do you wish to have it (free of any cost)?’ They said: ‘By Allah, even if it were alive (we would not have liked to possess it), for there is defect in it, as its ear is very short; on top of that it is dead now.’ Thereupon, Rasul Allah (sal Allahu alaihi wasallam) said: ‘By Allah, this world is more insignificant in the eyes of Allah than (this dead lamb) is in your eyes.’ [Muslim]

Understand the insignificance of this world, but know that at the same time this life is your only chance to strive for your eternal place in Paradise. So make your life worth something by paying heed to the reminders of Allah and His Prophet and fill it with actions that will benefit your next life!

4. Make sure to do hidden good deeds.
Al-Khabeer says: If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted. [Quran, 2:271]

Be motivated to do good deeds not for the eye of the people but for Allah Al-Khabeer! This means you will thoroughly enjoy those good deeds you can hide as you know you do them for Al-Khabeer and the fact only He knows about them will make you feel close to Him.

5. Adhere to the laws of Al-Khabeer.
In the Quran Allah ‘azza wa jall mentions His attribute of being acquainted with all you do often after He has mentioned one of His laws. Follow the rules and laws Al-Khabeer laid out for you in the Quran and through the sunnah to your best ability.

6. Don’t judge people too quickly.
We are often quick to judge others. Don’t forget that you don’t have knowledge of the inner reality of others; only Al-Khabeer does. Therefore be careful in judging others not only by criticising them but also by over-praising them. Always say: I leave your judgement to Allah!