Truth Always Prevails

(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower," Aal-e-Imran [3:8]


Excerpted from an answer to a question: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1127117945681

"With the approach of the month of Ramadan, the Muslim is supposed to start a new leaf with Allah, his fellow human beings as well as all his surroundings. On this new leaf, he should first declare sincere repentance from all sins committed in order for him to be eligible for Allah's reward in the blessed month of Ramadan.

Responding to the question, Dr. Sano Koutoub Moustapha, Professor of Jurisprudence and its Principles at the International Islamic University, Malaysia, states the following:

Let us keep praying Almighty Allah to bless us in the month of Sha`ban and give us the chance to fast the month of Ramadan. For better preparation for the holy month of Ramadan, I propose the following:

1. Keep praying daily that Allah gives us the chance and grants us good health that will enable us to fast the holy month.

2. Start repenting and seeking the forgiveness of the Almighty for all our wrongdoings before Ramadan.

3. Seek the strength from Allah to fast in the way that He likes and wants.

4. Seek forgiveness from all members of your family, workmates, neighbors, and relatives for any wrongdoing against them.

5. Refrain from backbiting, slandering, and unlawful mixing with people.

6. Clean your heart and soul from envy, jealousy, hypocrisy, arrogance, and all heart diseases.

7. Seek the blessings of your parents, if they are alive, and their forgiveness for your shortcomings towards them.

8. Increase your du`aa' and commitment to your daily duties and obligations.

With this, I think, we will be able to achieve the main goals of fasting."


Throughout their lives, people are reminded many times of the existence of the Garden and the Fire and that they have to get prepared for the afterlife. Yet disbelievers turn a deaf ear to these reminders. When they are facing death, one of the main sources of their regret is the fact that they have led themselves to their own destruction. Nobody forced them; they, by their own will, chose this dreadful end for themselves. By the moment of death, disbelievers start to suffer from grief. The dreadful fear felt at the time of death is the initial grief of this torment, which Allah illustrates in the Qur'an as follows:

[And one leg is entwined with the other: that Day he will be driven to your Lord. He neither affirmed the truth nor did he pray, but rather denied the truth and turned away and then went off to his family, swaggering. It is coming closer to you and closer. Then closer to you and closer still.] (Al-Qiyamah 75:29-35)

Yet one needs to keep in mind that only disbelievers suffer from this fear. Believers spend all their lives working to gain the good pleasure and love of Allah. For this reason, they are full of hope. Disbelievers, on the other hand, experience great belated regret when death overpowers them. Nevertheless, this regret by no means keeps them safe from the punishment because it is too late. In the Qur'an, it is stated that at the moment of death, the souls of disbelievers are taken with a great suffering and difficulty.

[If you could only see the wrongdoers in the throes of death when the angels are stretching out their hands, saying, "Disgorge your own selves! Today you will be repaid with the punishment of humiliation for saying something other than the truth about Allah, and being arrogant about His Signs."] (Al-An`am 6:93)

[How will it be when the angels take them in death, beating their faces and their backs?] (Muhammad 47:27)

It is surely impossible to fully comprehend what disbelievers experience at the time of death. However, Allah depicts this situation so that man can contemplate and avoid meeting such an end. The angels of death, as the verses suggest, will take the souls of disbelievers while smiting their faces and their backs. By that moment, disbelievers will suffer physical pain accompanied by a deep regret since they will know they have no opportunity to return back.

At the moment of death, man experiences what befalls him with a very open consciousness. This is the beginning of his eternal life. Death is only a transitional phase; it is actually the departure of the soul from the flesh.

Because of the torment they suffer at the time of death, disbelievers grasp that they will be subjected to a great penalty that will last for all eternity — unless Allah wills otherwise. Those who lived all their lives distant from the religion of Allah start to earnestly implore Allah's forgiveness and safety. They plead to be sent back to the world, to do good deeds and to make up for what they have lost. But their wishes aren't acceptable because they were given a life long enough so that they would receive admonition, as Allah maintains in the verse. They were given glad tidings of the gardens of Paradise and also warned against the fire of Hell, but they willfully turned away from all these truths. Allah states in the Qur'an that they will again tend to denial upon another chance:

[When death comes to one of them, he says, "My Lord, send me back again, so that perhaps I may act rightly regarding the things I failed to do!" No indeed! It is just words he utters.] (Al-Mu'minun 23:99-100)

Disbelievers knowingly did not prostrate themselves before Allah, nor fulfill His orders, nor conform to the sublime morality. Allah says in the Qur'an that at the time of death, they wouldn't even be able to simply prostrate themselves:

[On the Day when legs are bared and they are called on to prostrate, they will not be able to do so. Their eyes will be downcast, darkened by debasement; for they were called on to prostrate when they were in full possession of their faculties.] (Al-Qalam 68:42-43)

There is another point that adds to the regret of people who, at the moment of death, comprehend that Allah's promises are all true. Believers, whom disbelievers did not trust and take seriously in the world and even whom they made fun of, suffer none of the grief disbelievers go through on that day. They are eternally rewarded with the best of rewards because they spent all their lives sincerely to attain the consent of Allah. Unlike disbelievers, their souls are drawn out gently without any pain. As Allah describes in the verse, the angels greet the believers and give the good news of the Garden.

[Those the angels take in a virtuous state. They say, "Peace be upon you! Enter the Garden for what you did."] (An-Nahl 16:32)

This is another mental torment for the disbelievers. They were also offered the very same opportunities given to the believers in this world. Yet they willingly traded the eternal blessings of the Garden for the short-lived worldly benefits. Although they were reminded that the world is merely a place of testing for man and that the real abode is the hereafter, they feigned ignorance about it. Therefore they did not engage in good deeds to attain Paradise. Yet living by the morals of the Qur'an and being a sincere believer is possible only by one's committed intention. Pondering upon all these truths adds to the regret of disbelievers.

In one verse Allah says the following:

[Or do those who perpetrate evil deeds suppose that We will make them like those who have faith and do right actions, so that their lives and deaths will be the same? How bad their judgment is!] (Al-Jathiyah 45:21)

In other words, every soul will be rewarded appropriately: the good with glad tidings and the evil with wrathful punishment.

Furthermore, the fear of knowing that Hell is prepared for them will intensify the regret felt by disbelievers. Until then they have only experienced the suffering of the removal of their souls. This suffering, however, makes them aware of their impending doom.

This regret of disbelievers beginning with death will last as long as Allah wills. Every passing moment, hour, and day, they will remain in this everlasting penalty and they will not be saved from regret.

However, it is in the hands of man not to suffer such great regret. Waiting to encounter death is not necessarily the way to have a grasp of the reality of death and beyond. For believers, the promise of Allah is enough. After death, the justice of Allah certainly prevails — disbelievers are punished with fire and believers are rewarded with the gardens of Paradise.

So the wisest thing for a person who has not met death yet to do would be to seek refuge in Allah and to hope for His forgiveness. In addition, one needs to attentively explore the Qur'an, the only guide to the true path for humanity, and the Sunnah of the Prophet (peace and blessings of Allah be upon him) to attain a thorough understanding of them and live by their commands. Rather than avoid the thought of death, man will benefit from pondering over its reality and closeness, and acting accordingly.

The one who turns towards Allah earns the consent of Allah both in this world and in the hereafter and enters the Garden, well pleased with our Lord and our Lord well pleased with him. Allah gives the believers the good news of this in the Qur'an:

[O self at rest and at peace, return to your Lord, well-pleasing and well-pleased! Enter among My slaves! Enter My Garden.] (Al-Fajr 89:27-30)

The way to be saved from regret and win eternal bliss is to reflect on death and the hereafter, and comply with the way of Allah, the Creator of man.


* Excerpted with some minor modifications from the book Before You Regret.

Harun Yahya was born in Ankara in 1956. He studied fine arts at Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, he has published many books on political, faith-related, and scientific issues.

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taken from:http://www.islamonline.net/servlet/Satellite?c=Article_C&pagename=Zone-English-Living_Shariah%2FLSELayout&cid=1158658484975

Malik ibn Dinar (may Allah be pleased with him) was a pious and obedient imam. No body imagined that he had once been a harsh and disobedient man. The story of his repentance shows us that no body is too bad to be accepted.

Ibn Dinar was one of the most oppressive people. Because he used to be an unjust and alcoholic person who also practiced usury, he was disliked and avoided by people. He had a little daughter whom he loved profoundly. After her death at the tender age of three, he, distraught and engulfed with sadness, drank until he lost his consciousness.

On that night, he had a dream that he was witnessing the Day of Judgment, and that a horrendous snake was chasing him. Terrified and unable to escape, Ibn Dinar saw no one but an old man toward whom he ran seeking help. The old man was too weak to help him, but he pointed toward another direction, in which Ibn Dinar ran until he found himself at the edge of a cliff leading to Hellfire.

Horrified, Ibn Dinar ran back to the old man and begged for rescue. The old man cried and told him, "I am weak, just as you see. I cannot help you." Then he told Ibn Dinar to run in another direction, which Ibn Dinar did. As he was running, the snake was so near to him that it almost seized him. All of a sudden, he saw his young daughter, who came to her father' aid and rescued him from the snake.

Overjoyed, yet still in a state of great fear due to what had just happened, Ibn Dinar took his daughter's hand and sat with her as they used to sit together when she was alive. Then the daughter posed the following question to her father: O my father:


( Has not the time yet come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth? ) (Al-Hadid 57:16 )

"O my daughter! Tell me about that snake," Ibn Dinar said. His daughter said, "It was the evil deeds that you kept accumulating to the point that they have almost eaten you up. Do you not know, my father, that the deeds one does in the world will meet one embodied on the Day of Judgment? As for the old man, that was your good deeds, which are so few and weak; therefore, they wept your situation and their inability to offer you any help, and, if it had not been for the fact that your little daughter died at a tender age, those few good deeds that you did in the world would not have benefited you in the least."

Ibn Dinar then woke up, crying out, "O my Lord, right now [I repent]; right now, my Lord! Yes, it is due." So, he got up, performed wudu' (ablution), and headed out to perform Fajr Prayer in the mosque, seeking to repent and return to Allah. Upon entering the mosque, he found the imam reciting the very same verse recited by his daughter in the dream.

Indeed, Almighty Allah is All-Aware of those who wish to turn back to Him, and out of His boundless mercy, He gives them continuous opportunities enabling them to seek His forgiveness and draw close to Him.

After his repentance, Ibn Dinar became known for his perseverance in Prayer and his earnest, weeping supplication throughout the night. He used to say, "O Allah, only You know who will be the inhabitants of Paradise and who will be the inhabitants of Hellfire. So, to which party shall I belong? O Allah, let me join the inhabitants of Paradise and do not make me among the inhabitants of Hellfire."

Ibn Dinar changed from a person known for his oppression, alcoholism, and great negligence in his relationship with Allah, to a leading pious scholar. After he had been a disagreeable figure, people to this day continue to love him, remember him fondly, and ask Almighty Allah to have mercy upon him. Once an individual whose actions could have made him merit Hellfire, Ibn Dinar turned into a person who, we hope, will dwell in Paradise eternally.

That was the story of Ibn Dinar and his sincere repentance unto his Lord, the All-Merciful Creator. Now, what about you and me? What types of persons are we at this very moment? Will we change for the better? Indeed, we should waste no time in pursuing this goal and should seek Allah's help so that we may attain it.

Ibn Dinar said:

I read in some of the books of wisdom that Almighty Allah said, "Indeed, I am Allah, the King of kings. The hearts of kings are in My hand. [For] whoever obeys Me, I will put in their [the kings'] hearts mercy and compassion toward them, and [for] whoever disobeys Me, I will put in their hearts wrath upon them. So, do not busy yourselves with insulting the kings, but instead, repent unto Me, and I will put in their hearts compassion and sympathy for you. [Safwat At-Tafaseer, Vol. 1, p. 419]

Let us turn back to Allah, repent unto Him, and work on our individual relationships with Him. Only then can the whole Ummah, in sha' Allah, remain steadfast and reap the fruits of repentance.

___________________________________________________

* The story was recorded in Ibn Qudamah's book At-Tawwabeen, and this article has been taken with modifications from Suhaibwebb.com.

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Taken From: ISLAMONLINE.NET

Taken from: http://abrizal.blogspot.com/

The Prophet صلّى اللَّهُ عليه وسلّم he said as reported by the noble companion Abdullah ibn Mas’ood رضي اللّه عنه and reported by Imam Ahmad in his Musnad. اللَّهُـمَّ إِنِّـي عَبْـدُكَ، إبْـنُ أَمَتِـكَ، the Prophet صلّى اللَّهُ عليه وسلّم said No slave is afflicted with anxiety and grief and then says, O Allah I am your slave son of your male slave, son of your female slave, نَاصِـيَتي بِيـدِكَ my forehead is in your Hand, مَاضٍ فِيَّ حُكْمُـكَ،and Your judgment upon me is assured, عَـدْلٌ فِـيَّ قَضَـاءُكَ، and whatever You have decreed for me is just, أسْـأَلُكَ بِكُـلِّ اسْمٍ هُـوَ لَك I ask You by every name belonging to You سَـمَّيْتَ بِـهِ نَفْسَـكَwhich You have named Yourself,فِـي كِتَـابِكَ ، أَوْ أَنْزَلْتَهُ or You have revealed in Your Book, أَوْ عَلَّمْتَـهُ أَحَـدًا مِـنْ خَلْقِـكَ or You taught one of Your creation, أَوِ اسْـتَأْثَـرْتَ بِهِ فِـي عِلْـمِ الْغَيْـبِ عِنْـدَكَ or You have preserved knowledge of that Name with You in the Unseen, I ask You that You make the Qur’aan the spring of my heart,أَنْ تَجْعَـلَ القُـرْآنَ رَبِيَـعَ قَلْبِي ، وَنُورَ صَدْرِي ، and the light of my chest, وَجَـلاَءَ حُـزْنِي وَذَهَـابَ هَمِّـي ، a banisher for my grief and a reliever for my anxiety.”

The Prophet صلّى اللَّهُ عليه وسلّم said, “إِلاَّ أَذْهَبَ اللّهُ حُزْنَهُ وَهَمَّهُ وَأَبْدَلَ مَكَانَهُ فَرَحَا whoever says this Allah سبحان وتعلى will replace his distress and grief with joy.
The Prophet صلّى اللَّهُ عليه وسلّم was asked “O Messenger of Allah should we not learn this? He صلّى اللَّهُ عليه وسلّم said, “Certainly! It is proper and befitting for the one who hears of this supplication that they learn it.”

This hadith is reported by Imam Ahmad contains amazing benefits. Benefits that are important to each and every one of us because there is not one of us except he will be met with trials and tribulations and this is a test from Allah سبحان وتعلى, to distinguish between those who are truthful and those who are faking. Allah عزّ وجل He said in the Noble Qur’aan in Surathul Baqarah verse 155,
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمْوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ
Certainly we shall test you with fear, hunger, loss of wealth, life and fruits but give glad tidings to the patient”

Imam Sa’adi رحمح الله تعلى mentions in his explanation of the Qur’aan ‘Taysir al Kareem ar Rahman’ explaining this verse, he said, (Arabic) “Allah the Most High informs us that He would definitely test His servants. (Arabic) So, the one who is truthful can be distinguished from the one who is faking and is a liar.” So, the one who is annoyed and irrational can be recognized from the one who is patient. And this is the Sunnah of Allah عزّ وجل. So from this verse we benefit that each and every one of us will meet a test. Depending upon our reaction, then this will show whether we are from those people who are patient or from those people who are irrational and impatient.

With regards to this hadith then I will use some of the words of the people of knowledge to explain it. Ibnul Qayyim رحمح الله تعلى firstly and foremostly, and some of the other scholars from amongst the people of knowledge. In this life as Shaykh Abdur Razak he mentions the slave is tried with a variety of painful experiences. These painful experiences they affect the heart, causing it to become restless and they cause pain to the soul. Also it may be disturbing and stressful, what you have suffered and experienced.

Now brothers and sisters there is something that you have to understand and this is an important point mentioned by Ibnul Qayyim and others, if the pain that you have experienced is related to things that have happened in the past, then that is sadness. Understand this. If the pain that has afflicted the heart is connected to something that has happened in the past, then this is sadness(Huzn). And if it is connected to something that you expect and fear will happen in the future then this is worry(Hamm), and if it is related to something that is going on in your life right now then this is anxiety or stress.

And there is no way to remove these three things from the heart unless we truly return back to Allah عزّ وجل and humble ourselves before Allah. Surrendering to Allah عزّ وجل and accepting His command and believing in His pre-decree. And knowing His Names and Attributes and believing in His Book. And reading the Qur’aan and contemplating upon it and acting upon it. This is the only way that you can remove sadness, worry and anxiety from the qalb (heart).

And I say to you that this supplication, dua is not something only meant to be said upon the tongue. Many people they make d'ua or they mention various adkhar and it is just a movement of the tongue. There is no feeling in the heart. And that is why Ibnul Qayyim رحمح الله تعلى mentioned in his book ‘al Fawaid’ (Arabic) the most superior remembrance and the most beneficial form of remembrance is that which is found in the heart and it is spoken upon the tongue. And the one who is mentioning Allah the one who is supplicating to Allah, invoking Allah he should understand the meaning of what they are saying and the intent behind it.

Many people make dua, many people make dhikr but they don’t understand what they are saying and they don’t understand the core messages behind it. So therefore they may not achieve what they expected to achieve due to the deficiency in themselves.
Further, when we make dua to Allah عزّ وجل, we have to supplicate to Allah سبحان وتعلى with love, fear and hope
What is the proof? Allah عزّ وجل, He said in the Qur’aan,
أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ

And Ibnul Qayyim mentioned “Some people suffered from anxiety or stress and they think the answer is to do something haram or something that they used to do in the past, because Shaytaan is whispering them to commit such behaviours. Ibnul Qayyim further added that, “If the anxiety, worry and stress are removed by using means other than the Qur’an for instance if you are sick and you regain health then the anxiety, stress and worry will return back.” However if the Qur’an is the spring of your heart then it will banish those things forever as long as that belief is in your heart. Ibnul Qayyim رحمح الله تعلى added, “Whoever is not cured by the Qur’an then Allah سبحان وتعلى will not cure that individual, who ever is not happy with the Qur’an (in terms that they believe it to be sufficient) Allah سبحان وتعلى will make nothing sufficient for them.”

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About this blog

"Truthfulness leads to righteousness, and righteousness leads to Paradise"

Those who disbelieve and turn (men) from the way of Allah, He rendereth their actions vain. (1)
And those who believe and do good works and believe in that which is revealed unto Muhammad - and it is the truth from their Lord - He riddeth them of their ill-deeds and improveth their state. (2) That is because those who disbelieve follow falsehood and because those who believe follow the truth from their Lord. Thus Allah coineth their similitudes for mankind. (3) -Muhammad [47:3]

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Relieve Your Heart! Think Well of Others!

“Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allah.” (Al-Bukhari: Book 8 Vol. 73 Hadith 92)

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سُوۡرَةُ البَقَرَة

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡ‌ۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَا‌ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَا‌ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦ‌ۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآ‌ۚ أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦)
Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk. (286)

اللهممقلبالقلوبثبّتقلبيعلىدينك

Allahumma muqallibul Qulub thabit qalbi 'ala deenek.

"O turner of the hearts! Establish my heart upon Your religion."

sayyidul istighfar


"If a believer says this with complete faith and sincerity in the morning and dies before that evening, he will enter paradise. If he says it during the night and dies before the morning, he will enter paradise."

"O Allah!

You are my Lord.

There is no God except You.

You created me and I am Your slave.

To the best of my ability, I will abide by my covenant and pledge to You.

I seek Your protection from the evil of my own creation.

I acknowledge Your favors to me and I admit my sins.

So please forgive me for no one

can forgive sins except You."

Bukhari :: Book 4 :: Volume 52 :: Hadith 41

Narrated Abdullah bin Masud:

I asked Allah's Apostle, "O Allah's Apostle! What is the best deed?" He replied, "To offer the prayers at their early stated fixed times." I asked, "What is next in goodness?" He replied, "To be good and dutiful to your parents." I further asked, what is next in goodness?" He replied, "To participate in Jihad in Allah's Cause." I did not ask Allah's Apostle anymore and if I had asked him more, he would have told me more.

`Ali ibn `Abu Talib.

"Do not ask these three kinds of people to statisfy your needs: the liar, for surely the will make things seem near when they are in distant; the fool, for surely he will want to help you, but will only harm you; and the man whose own need is linked to your needs, for surely he will use your need as a means to secure his own need"

Muhammed (PBUH)

Al-Anbiya [21:107]

And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamîn (mankind, jinn and all that exists).

Al-Fath [48:8]Verily, We have sent you (O muhammad SAW) as a witness, as a bearer of glad tidings, and as a warner

Aal-e-Imran [3:31] Say (O muhammad SAW to mankind): "If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful."

99 Names Of Allah


Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names."[Al Isra 17:110]

1

Allah (الله)

The Greatest Name

2

Ar-Rahman (الرحمن)

The All-Compassionate

3

Ar-Rahim (الرحيم)

The All-Merciful

4

Al-Malik (الملك)

The Absolute Ruler

5

Al-Quddus (القدوس)

The Pure One

6

As-Salam (السلام)

The Source of Peace

7

Al-Mu'min (المؤمن)

The Inspirer of Faith

8

Al-Muhaymin (المهيمن)

The Guardian

9

Al-Aziz (العزيز)

The Victorious

10

Al-Jabbar (الجبار)

The Compeller

11

Al-Mutakabbir (المتكبر)

The Greatest

12

Al-Khaliq (الخالق)

The Creator

13

Al-Bari' (البارئ)

The Maker of Order

14

Al-Musawwir (المصور)

The Shaper of Beauty

15

Al-Ghaffar (الغفار)

The Forgiving

16

Al-Qahhar (القهار)

The Subduer

17

Al-Wahhab (الوهاب)

The Giver of All

18

Ar-Razzaq (الرزاق)

The Sustainer

19

Al-Fattah (الفتاح)

The Opener

20

Al-`Alim (العليم)

The Knower of All

21

Al-Qabid (القابض)

The Constrictor

22

Al-Basit (الباسط)

The Reliever

23

Al-Khafid (الخافض)

The Abaser

24

Ar-Rafi (الرافع)

The Exalter

25

Al-Mu'izz (المعز)

The Bestower of Honors

26

Al-Mudhill (المذل)

The Humiliator

27

As-Sami (السميع)

The Hearer of All

28

Al-Basir (البصير)

The Seer of All

29

Al-Hakam (الحكم)

The Judge

30

Al-`Adl (العدل)

The Just

31

Al-Latif (اللطيف)

The Subtle One

32

Al-Khabir (الخبير)

The All-Aware

33

Al-Halim (الحليم)

The Forebearing

34

Al-Azim (العظيم)

The Magnificent

35

Al-Ghafur (الغفور)

The Forgiver and Hider of Faults

36

Ash-Shakur (الشكور)

The Rewarder of Thankfulness

37

Al-Ali (العلى)

The Highest

38

Al-Kabir (الكبير)

The Greatest

39

Al-Hafiz (الحفيظ)

The Preserver

40

Al-Muqit (المقيت)

The Nourisher

41

Al-Hasib (الحسيب)

The Accounter

42

Al-Jalil (الجليل)

The Mighty

43

Al-Karim (الكريم)

The Generous

44

Ar-Raqib (الرقيب)

The Watchful One

45

Al-Mujib (المجيب)

The Responder to Prayer

46

Al-Wasi (الواسع)

The All-Comprehending

47

Al-Hakim (الحكيم)

The Perfectly Wise

48

Al-Wadud (الودود)

The Loving One

49

Al-Majid (المجيد)

The Majestic One

50

Al-Ba'ith (الباعث)

The Resurrector

51

Ash-Shahid (الشهيد)

The Witness

52

Al-Haqq (الحق)

The Truth

53

Al-Wakil (الوكيل)

The Trustee

54

Al-Qawiyy (القوى)

The Possessor of All Strength

55

Al-Matin (المتين)

The Forceful One

56

Al-Waliyy (الولى)

The Governor

57

Al-Hamid (الحميد)

The Praised One

58

Al-Muhsi (المحصى)

The Appraiser

59

Al-Mubdi' (المبدئ)

The Originator

60

Al-Mu'id (المعيد)

The Restorer

61

Al-Muhyi (المحيى)

The Giver of Life

62

Al-Mumit (المميت)

The Taker of Life

63

Al-Hayy (الحي)

The Ever Living One

64

Al-Qayyum (القيوم)

The Self-Existing One

65

Al-Wajid (الواجد)

The Finder

66

Al-Majid (الماجد)

The Glorious

67

Al-Wahid (الواحد)

The One, the All Inclusive, The Indivisible

68

As-Samad (الصمد)

The Satisfier of All Needs

69

Al-Qadir (القادر)

The All Powerful

70

Al-Muqtadir (المقتدر)

The Creator of All Power

71

Al-Muqaddim (المقدم)

The Expediter

72

Al-Mu'akhkhir (المؤخر)

The Delayer

73

Al-Awwal (الأول)

The First

74

Al-Akhir (الأخر)

The Last

75

Az-Zahir (الظاهر)

The Manifest One

76

Al-Batin (الباطن)

The Hidden One

77

Al-Wali (الوالي)

The Protecting Friend

78

Al-Muta'ali (المتعالي)

The Supreme One

79

Al-Barr (البر)

The Doer of Good

80

At-Tawwab (التواب)

The Guide to Repentance

81

Al-Muntaqim (المنتقم)

The Avenger

82

Al-'Afuww (العفو)

The Forgiver

83

Ar-Ra'uf (الرؤوف)

The Clement

84

Malik-al-Mulk (مالك الملك)

The Owner of All

85

Dhu-al-Jalal wa-al-Ikram (ذو الجلال و الإكرام)

The Lord of Majesty and Bounty

86

Al-Muqsit (المقسط)

The Equitable One

87

Al-Jami' (الجامع)

The Gatherer

88

Al-Ghani (الغنى)

The Rich One

89

Al-Mughni (المغنى)

The Enricher

90

Al-Mani'(المانع)

The Preventer of Harm

91

Ad-Darr (الضار)

The Creator of The Harmful

92

An-Nafi' (النافع)

The Creator of Good

93

An-Nur (النور)

The Light

94

Al-Hadi (الهادي)

The Guide

95

Al-Badi (البديع)

The Originator

96

Al-Baqi (الباقي)

The Everlasting One

97

Al-Warith (الوارث)

The Inheritor of All

98

Ar-Rashid (الرشيد)

The Righteous Teacher

99

As-Sabur (الصبور)

The Patient One

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